Mar 4 – Paul Cuffee

Mar 4 - Paul Cuffee

Paul Cuffee
Witness to Faith Among the Shinnecock
4 March 1812

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From the Satucket Lectionary

A little west of the junction of the old road to Riverhead is a small tract of land owned by the Shinnecock tribe of Indians, although how it came into their possession is unknown. Upon this tract is a plain marble tombstone, surrounded by a neat fence. This marks the last resting place of Rev. Paul Cuffee. The tombstone tells its own story: “Erected by the New York Missionary Society, in memory of the Rev. Paul Cuffee, an Indian of the Shinnecock tribe, who was employed by the Society for the last thriteeen years of his life, on the Eastern part of Long Island, where he labored the fidelity and success. Humble, pious and indefatigable in testifying the gospel of the grace of God, he finished his course with joy on the 7th of March, 1812, aged 55 years and 3 days”. . . . The journeyings of Paul Cuffee extended from Poosepatuck to Montauk, and were made on foot.

— from A History of Long Island, from Its Earliest Settlement to the Present Time, Vol. 2, by William S Pelletreau (1905).

Note that this Paul Cuffee shold not be confused with a far better known, contemporaneous Paul Cuffee, who lived in the same general area (Westport, Mass.). That Paul Cuffee was a devout Quaker of mixed Indian / Black ancestry who worked to repatriate African-Americans to Sierra Leone.


Mar 2 – Chad of Lichfield

Mar 2 - Chad of Lichfield

Chad of Lichfield
2 March 672

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From the Satucket Lectionary

Chad's consecrationChad, Bishop of Lichfield, is perhaps best known for NOT being Archbishop of York. He was elected and duly installed, but various persons raised objections, and rather than cause division in the Church he withdrew in favor of the other candidate, Wilfrid (see 12 Oct). (The objection was that some of the bishops who had consecrated him–although not Chad himself–were holdouts who, even after the Synod of Whitby had supposedly settled the question in 663, insisted on preserving Celtic customs on the date of celebrating Easter and similar questions, instead of conforming to the customs of the remainder of Western Christendom.) He was soon after made Bishop of Lichfield in Mercia. There he travelled about as he had when Archbishop of York, always on foot (until the Archbishop of Canterbury gave him a horse and ordered him to ride it, at least on long journeys), preaching and teaching wherever he went. He served there for only two and a half years before his death, but he made a deep impression. In the following decades, many chapels, and many wells, were constructed in Mercia and named for him. (It was an old custom to dig a well where one was needed, and to mark it with one’s own name or another’s, that thirsty travellers and others might drink and remember the name with gratitude.)

by James Kiefer


Mar 1 – David of Wales

Mar 1 -David of Wales

David (Dewi) of Wales
1 March 544

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From the Satucket Lectionary  

St. David's CathedralWhen the pagan Anglo-Saxons invaded Britain in the fifth and sixth centuries, many British Christians sought refuge in the hill country of Wales. There they developed a style of Christian life devoted to learning, asceticism, and missionary fervor. Since there were no cities, the centers of culture were the monasteries, and most abbots were bishops as well. Dewi (David in English) was the founder, abbot, and bishop of the monastery of Mynyw (Menevia in English) in Pembrokeshire. He was responsible for much of the spread of Christianity in Wales, and his monastery was sought out by many scholars from Ireland and elsewhere. He is commonly accounted the apostle of Wales, as Patrick is of Ireland. His tomb is in St. David’s cathedral, on the site of ancient Mynyw, now called Ty-Dewi (House of David).

Statue of St. David, at St. David's CathedralThe ancient custom in Wales, as throughout Celtic Christendom, was to have bishops who were abbots of monasteries, and who had no clear territorial jurisdiction, simply traveling about as they were needed. Eventually, however, the bishops of Bangor, Llandaff, St. Asaph, and St. Davids became the heads of four territorial dioceses, to which the diocese of Monmouth and the diocese of Swansea and Brecon have been added in this century.

For many centuries the Church in Wales had closer ties with the Celtic Churches in Scotland, Ireland, and Brittany than with the Church in Anglo-Saxon England. However, after the Norman conquest of Britain (1066 and after), the Anglo-Norman Kings began to contemplate the conquest of Wales. William the Conqueror began with the subjugation of South Wales as far as Carmathen, but the Welsh uplands remained independent far longer, and the conquest was not complete until about 1300, under Edward I. But eventually all of Wales came under English control, and the Church in Wales was placed under the jurisdiction of Canterbury, and thus became identified in the minds of many with the English supremacy. In 1920 the Church in Wales (Eglwys yng Nghymru) became independent of outside jurisdiction (though still in communion with other Anglican Churches, in England and elsewhere) and clear of all ties with the government. It is bilingual and active in the preservation of the Welsh language and culture.

 by James Kiefer


Feb 28 – Wright + Cooper

Feb 28 - Wright + Cooper

Elizabeth Evelyn Wright
Anna Julia Haywood Cooper
28 February 1906, 1964

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From the Satucket Lectionary

Anna Julia Hayward CooperAnna Julia Haywood Cooper (August 10, c1859- February 27, 1964). Educator, advocate and scholar. Born in Raleigh, North Carolina to an enslaved woman and a white man, presumably her mother’s master, Anna Julia was an academically gifted child and received a scholarship to attend St. Augustine Normal School and Collegiate Institute, a school founded by the Episcopal Church to educate African-American teachers and clergy. There she began her membership in the Episcopal Church. After forcing her way into a Greek class designed for male theology students, Anna Julia later married the instructor, George A.C. Cooper, the second African-American ordained to the Episcopal priesthood in North Carolina. After her husband’s death in 1879, Cooper received degrees in mathematics from Oberlin College, and was made principal of the only African American high school in Washington D.C.. She was denied reappointment in 1906 because she refused to lower her educational standards. Throughout her career, Cooper emphasized the importance of education to the future of African Americans, and was critical of the lack of support they received from the church. An advocate for African-American women, Cooper assisted in organizing the Colored Women’s League and the first Colored Settlement House in Washington, D.C. She wrote and spoke widely on issues of race and gender, and took an active role in national and international organizations founded to advance African Americans.  At the age of fifty-five she adopted the five children of her nephew. In 1925, Cooper became the fourth African-American woman to complete a Ph.D degree, granted from the Sorbonne when she was sixty-five years old. From 1930-1942, Cooper served as president of Frelinghuysen University.

from the Episcopal Women’s History Project

There is also an extensive article in Wikipedia. Note that the spelling of “Haywood” is not consistent.


Elizabeth Evelyn Wright

Elizabeth Evelyn Wright

Elizabeth Evelyn Wright (April 3, 1872 – December 14, 1906) founded Denmark Industrial Institute in Denmark, South Carolina, as a school for African-American youth. It is present-day Voorhees College, a historically black college. She was a humanitarian and educator, founding several schools for black children.

In 1888, she matriculated at Booker T. Washington’s Tuskegee Institute as a night student. After two years, Wright moved to Hampton County, South Carolina to assist in a rural school for black children. After the school was burned, she returned to Tuskegee and graduated.

In 1897, she moved to Denmark in rural Bamberg County, South Carolina. There she started a school over a store with the support of some influential people in the community. She raised money for what she called Denmark Industrial School, modeled after Tuskegee Institute. Ralph Voorhees and his wife, philanthropists from Clinton, New Jersey, donated $5,000 for the purchase of land and construction of the school’s first building. In 1902 Voorhees Industrial School opened for male and female students at the elementary and high school levels, and Wright was principal. Voorhees provided additional gifts during the next few years, and the General Assembly incorporated the school in his name.

The school was later affiliated with the Protestant Episcopal Church and eventually became a fully accredited four-year college.

from Wikipedia

More information may be found in an article from the Times & Democrat of Orangeburg, SC.


Feb 27 – George Herbert

Feb 27 George Herbert

George Herbert
Priest + Poet
27 February 1633

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A Prayer

Our God and King, who called your servant George Herbert from the pursuit of worldly honors to be a pastor of souls, a poet, and a priest in your temple: Give us grace, we pray, joyfully to perform the tasks you give us to do, knowing that nothing is menial or common that is done for your sake; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever.


Portrait of George HerbertGeorge Herbert was born in 1593, a cousin of the Earl of Pembroke. His mother was a friend of the poet John Donne. George attended Trinity College, Cambridge, and became the Public Orator of the University, responsible for giving speeches of welcome in Latin to famous visitors, and writing letters of thanks, also in Latin, to acknowledge gifts of books for the University Library. This brought him to the attention of King James I, who granted him an annual allowance, and seemed likely to make him an ambassador. However, in 1625 the king died, and George Herbert, who had originally gone to college with the intention of becoming a priest, but had his head turned by the prospect of a career at Court, determined anew to seek ordination. In 1626 he was ordained, and became vicar and then rector of the parish of Bemerton and neighboring Fugglestone, not far from Salisbury.
He served faithfully as a parish priest, diligently visiting his parishioners and bringing them the sacraments when they were ill, and food and clothing when they were in want. He read Morning and Evening Prayer daily in the church, encouraging the congregation to join him when possible, and ringing the church bell before each service so that those who could not come might hear it and pause in their work to join their prayers with his. He used to go once a week to Salisbury to hear Evening Prayer sung there in the cathedral. On one occasion he was late because he had met a man whose horse had fallen with a heavy load, and he stopped, took off his coat, and helped the man to unload the cart, get the horse back on its feet, and then reload the cart. His spontaneous generosity and good will won him the affection of his parishioners.
Today, however, he is remembered chiefly for his book of poems, The Temple, which he sent shortly before his death to his friend Nicholas Ferrar, to publish if he thought them suitable.  They were published after Herbert’s death, and have influenced the style of other poets, including Samuel Taylor Coleridge.  Several of them have been used as hymns, in particular “Teach me, my God and King,” and “Let all the world in every corner sing.” Another of his poems contains the lines:

Prayer, the Church’s banquet, Angel’s age,
God’s breath in man returning to his birth,
The soul in paraphrase, the heart in pilgrimage,
The Christian plummet sounding heav’n and earth.

Two more of his poems follow:


How fresh, O Lord, how sweet and clean
are Thy returns! Even as the flowers in spring,
to which, besides their own demean,
the late-past frosts tributes of pleasure bring.
Grief melts away
like snow in May,
As if there were no such cold thing.

Who would have thought my shrivelled heart
could have recovered greenness? It was gone
quite underground, as flowers depart
to see their mother-root, when they have blown;
where they together
all the hard weather,
dead to the world, keep house unknown.

These are Thy wonders, Lord of power,
killing and quickening, bringing down to hell
and up to heaven in an hour;
making a chiming of a passing-bell.
We say amiss
this or that is;
Thy word is all, if we could spell.

Oh, that I once past changing were,
fast in Thy paradise, where no flower can wither!
Many a spring I shoot up fair,
offering at heaven, growing and groaning thither;
nor doth my flower
want a spring shower,
my sins and I joining together.

But while I grow in a straight line,
still upwards bent, as if heaven were mine own,
Thy anger comes, and I decline.
What frost to that? What pole is not the zone
where all things burn,
when Thou dost turn,
and the least frown of Thine is shown?

And now in age I bud again;
after so many deaths I love and write;
I once more smell the dew and rain,
and relish versing. O my only Light,
it cannot be
that I am he
on whom Thy tempests fell all night.

These are Thy wonders, Lord of love,
to make us see we are but flowers that glide;
which when we once can find and prove,
Thou hast a garden for us where to bide.
Who would be more,
swelling through store,
forfeit their paradise by their pride.

Love bade me welcome: yet my soul drew back,
guilty of dust and sin.  But quicked-ey’d Love, Observing me grow slack
from my first entrance in, Drew near to me, sweetly questioning,
if I lack’d any thing.

A guest, I answer’d, worthy to be here:
Love said, You should be he.  I the unkinde, engrateful? ah my deare,
I can not look on thee.  Love took my hand, and smiling did reply,
Who made the eyes but I?

Truth Lord, but I hav marr’d them: let my shame
go where it doth deserve.  And know you not, sayes Love, who bore the blame?
My deare, then I will serve.  You must sit down, sayes love, and taste my meat:
So I did sit and eat.

Glory to God on High And on earth Peace good will toward man.

George Herbert
He also wrote a volume for parish clergy called A Priest to the Temple, or the Country Parson, [which you can get in hard copy or online].

He died on 1 March 1633, but is commemorated two days earlier, to avoid conflict with other commemorations.

by James Kiefer

Note: George Herbert’s poetry is available in several editions, among them volumes in the Penguin Classics (The Complete English Poems), Everyman’s Classics, and Everyman’s Library (The Complete English Works – also includes Izaak Walton’s biography). A very well-regarded biography, Music at Midnight, has also been recently published. Several of his poems are also available online. Clicking on one of these links will take you to where you may buy the book(s) if you wish.

Feb 26 – Emily Malbone Morgan

Feb 26 - Emily Malbone Morgan

Emily Malbone Morgan
Prophetic Witness
26 February 1937

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From Liturgy and Music

Emily Malbone Morgan, with the support of Harriet Hastings, was the founder of the Society of the Companions of the Holy Cross (SCHC), in 1884. Begun as an order of Episcopal laywomen rooted in disciplined devotion, SCHC became a strong force for social justice reform during the social gospel era around the turn of the twentieth century.

Morgan was born on December 10, 1862, in Hartford, Connecticut. Her family were prominent Hartford citizens and her Anglican roots ran deep on both sides of her family. She never married.

A primary inspiration for Morgan was her friendship with Adelyn Howard. Howard was homebound and because of her confinement sought Morgan’s support for both spiritual companionship and as a means by which she could offer intercessory prayer for others. Meeting her friend’s need, Morgan called together a small group of women for prayer and companionship. From that beginning, the Society of the Companions of the Holy Cross came into being.

Morgan had a particular concern for working women who were tired and restless and who had little hope for a vacation. In response, Morgan, with the help of a growing number of her Companions, developed summer vacation houses across the northeast where working women and their daughters could have some time away for physical and spiritual renewal and refreshment.

In 1901, the Society established a permanent home in Byfield, Massachusetts. With the construction of new facilities on the site in 1915, it took the name Adelynrood, which continues to exist as the headquarters and retreat center of the Society. At present, SCHC has thirty-one chapters with more than seven hundred Companions, lay and ordained women, serving in six countries.
Emily Malbone Morgan, together with her sisters in the Society of the Companions of the Holy Cross, lived a life of prayer and contemplation, rooted in the tradition, which led to powerful personal and communal commitments to social justice particularly for women.


I    Gracious God, we offer thanks for the life and witness of Emily Malbone Morgan, who helped to establish the Society of the Companions of the Holy Cross so that women living in the world might devote themselves to intercessory prayer, social justice, Christian unity and simplicity of life. Help us to follow her example in prayer, simplicity, ecumenism and witness to thy justice, for the glory of thy Name; through Jesus Christ, who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.

II    Gracious God, we thank you for the life and witness of Emily Malbone Morgan, who helped to establish the Society of the Companions of the Holy Cross so that women who live in the world might devote themselves to intercessory prayer, social justice, Christian unity and simplicity of life. Help us to follow her example in prayer, simplicity, ecumenism and witness to your justice, for the glory of your Name; through Jesus Christ, who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.


Exodus 1:15–21

Romans 16:1–6

Luke 10:38–42

Psalm 119:137–144

Preface of God the Holy Spirit

Text from Holy Women, Holy Men: Celebrating the Saints © 2010 by The Church Pension Fund. Used by permission.

•   •   •


Feb 25 – John Roberts

Feb 25 - John Roberts

John Roberts
25 February 1949

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From the Satucket Lectionary

John Roberts’ Shoshone Mission

Assigned to minister to the Shoshone and Arapahos on the Wind River Reservation, he set about his work by learning all he could about Native American customs and beliefs, believing that by knowing the people he hoped to minister to he would be more effective. He also learned the native languages, eventually translating the gospel for his Native American congregates.

Roberts often said the object of his work among the Indians was to make them self supporting. With this in mind he established two schools, the Indian Boarding School at Ft. Washakie and the Shoshone Indian Mission Boarding School. Roberts cultivated friendships with tribal leaders, including Chief Black Coal and Chief Washakie, whom he later baptized. He earned the trust of the tribal leadership and was often involved in their negotiations with the agents of the federal government. The Indians rewarded Roberts for his fairness in dealing with them by giving him the name “Elder Brother.”

Roberts also ministered to the non-natives of the state, establishing Episcopal churches in towns across Wyoming. Roberts retired from active missionary work in 1921 but continued to live on the reservation until his death in 1949 at the age of ninety-seven.

— from the Univ. of Wyoming

His translation of the Gospel of Luke into Arapahoe is online at Project Gutenberg. Translations of the Lord’s Prayer, Apostles’ Creed, Ten Commandments, etc., into Arapaho and Shoshone are also online. Further information may be found on a page devoted to him and at Wikipedia.