Winter is here. |
Friday, December 13, 2019
Friday, November 1, 2019
My New Book: Praying The Lectionary Cycle A
Please
check out my new book Praying The Lectionary: Prayers Of The
Church Cycle A, available for
purchase from the
CSS Publishing Company. This resource is for pastors and those
responsible for preparing the Prayers of the Church for Sunday
Worship. The lectionary readings are also listed for each Sunday of
the church year. The prayers may be used as is, or edited
to meet the needs and context of the worshipping community.
PLEASE
NOTE, my correct bio is as follows: Garth Wehrfritz-Hanson attended
and received his Bachelor of Arts from the University of
Saskatchewan, Saskatoon, Saskatchewan and his M. Div. degree from the
Lutheran Theological Seminary in Saskatchewan, Canada. He recently
retired as the chaplain at Bethany Meadows in Camrose, Alberta,
Canada. He enjoys hiking, bicycling, traveling, reading and amateur
photography. He is married to Julianna who is also a Lutheran
pastor. Click here
or on the image to view
further information
and purchase.
Monday, October 14, 2019
History of Canadian Thanksgiving
Believe
it or not, Thanksgiving in Canada, or at least the land that would
become Canada, has its own history, separate from our American
counterparts.
Traditions
of giving thanks long predate the arrival of European settlers in
North America. First Nations across Turtle Island have traditions of
thanksgiving for surviving winter and for receiving crops and game as
a reward for their hard work. These traditions may include feasting,
prayer, dance, potlatch, and other ceremonies, depending on the
peoples giving thanks.
When
it comes to European thanksgivings in Canada, we have a few tales to
tell.
To
read more click here:
https://www.canadashistory.ca/explore/arts-culture-society/the-history-of-thanksgiving-in-canada
You
might also want to read more about Thanksgiving from one of my
previous blog posts here:
https://dimlamp.blogspot.com/2016/10/clergy-comment-article.html
Happy
Thanksgiving to all of my Canadian readers!
Wednesday, September 18, 2019
Thursday, August 15, 2019
Book Review: The Famous Five
The
Famous Five: Canada’s Crusaders for Women’s Rights
Author:
Barbara Smith
Publisher:
Heritage House Publishing
Company Ltd.
138
pages, including: Prologue, Timeline, Acknowledgements, Notes,
Bibliographical Essay And References, Index, paperback
Reviewed
by Rev. Garth Wehrfritz-Hanson
Most
Canadians, I hope, have heard of the Famous Five. There
are statues of them in Edmonton, Calgary, Winnipeg and Ottawa.
These
five women, although born and raised in various places, eventually
all ended up living in Alberta. They were socially active and
politically
progressive for their time; which is a bit of an irony in that
Alberta is one of the more conservative provinces in comparison with
some of the others.
Emily
Murphy was perhaps the most outspoken of them, and regarded as the
leader. Ironically, she was appointed as a judge, even though she was
not trained as a lawyer. However, she did develop significant
knowledge of the law and was most instrumental in getting the Persons
Case to the Privy Counsel—which ruled that women were persons under
the BNA Act, and hence entitled to the
same political positions as men, including to sit in the Senate.
Shortly after Lord Sankey’s ruling, Prime Minister Mackenzie King,
in February 1939, appointed Cairine Wilson to the Senate. Emily
Murphy, deeply desiring to be appointed to the Senate, was never
chosen. It was not until 1979 however, that Alberta’s first female
senator was appointed by Prime Minister Joe Clark, she was Martha
Bielish. In 1979, to mark
the 50th
anniversary of the Persons Case decision, October 18 is now observed
as “Persons Day” in Canada.
All
five women Emily Murphy, Nellie McClung, Henrietta Muir Edwards,
Louise McKinney, and Irene Parlby were committed advocates for
women’s right to vote,
more just legal rights for women concerning marriage, divorce,
adoption, property rights, dower rights, protection of children,
minimum wage agreements, widow’s allowances, and the temperance
movement. Another woman and feminist who may be considered “the
sixth member of the Famous Five” was Alice Jamieson, a Calgary
judge.
Of
the five women, three were elected to Alberta’s legislative
assembly—Louise McKinney, Irene Parlby and Nellie McClung. McKinney
was the first female parliamentarian in the British Empire. Irene
Parlby was reluctant to
become involved in politics, yet she was a well-respected MLA from
1921 to 1935.
Henrietta
Muir Edwards helped in founding the National Council of Women of
Canada, the Victorian Order of Nurses, and the Young Women’s
Christian Association.
Nellie
McClung was the author of over a dozen books, went on travelling
tours promoting them, a church elder, the only female delegate at the
1938 League of Nations convention in Geneva, Switzerland, and was
appointed to the first board of directors of the Canadian
Broadcasting Corporation.
There
is, of course, a propensity to idealise people who are famous.
However, according to Smith: “...the Famous Five were staunch
supporters of eugenics.” (p. 101)
Smith
has provided readers with a valuable history of the Famous Five, her
Bibliographical Essay and References are most helpful for those who
would like to do further reading and research—including Books by
the Famous Five.
Tuesday, July 2, 2019
Brief Book Review: Through Prairie Windows
Through
Prairie Windows
Author:
Susan Halliday Conly
Publisher:
Turner-Warwick Publications
Inc.
161
pages, paperback
Reviewed
by Rev. Garth Wehrfritz-Hanson
Susan
Halliday Conly, at the time of writing this book, was living on a
family farm near Macklin, Saskatchewan. She is an award-winning
author of other books about the Canadian prairies in addition to this
one.
This
volume contains both short stories and essays, and
is divided into three parts. Part 1: we look at some of our
lamplighters, the pioneers. Part 2: we look at our faith, rooted in
their faith and in the Spirit that rides on the wings of the prairie
wind. Part 3: side-glances at some of the landscapers of the prairie.
The span of the volume then dates from the early 1900s through to the
late 1980s.
In
Part 1, Conly tells stories of the Saskatchewan homesteaders who
faced many a hardship, roughing it through freezing cold blizzards,
welcoming a North West Mounted Police officer riding in the area
looking for ‘his man,’ a
Cree prophecy of evil sweeping over the land when the European
pioneers settled the prairies and the indigenous peoples losing their
language and culture, a Grandmother relaxing under an Old Maple and
remembering how life has changed since the early pioneer days.
In
Part 2, the author marvels at the joy and wonder of celebrating the
Christmas King, “God with us,” as well as the joy in God’s
creation—the ducks splashing in a spring pond, the yip of a distant
coyote, hoar frost, a moon-lit evening walk, the starlight, the moons
of Jupiter, sitting beside a
murderer at a World Day of Prayer Service who asked to be prayed for,
the determination of Michael who went blind and became a computer
programmer, remembering that
God is not mocked and our need of repentance, and that: “God’s
unmistakable hallmark is joy, and joy is a promise. It is our promise
to be His hands and His feet and His voice every day, not just when
it is appropriate.” (p. 111)
In
Part 3, Conly tells of getting a swimming pool, a husband-wife debate
over whether to buy a ride-on lawn mower or a larger farm tractor,
looking for the illusive
peace and quiet in a city hotel room, taking correspondence courses in
rural Saskatchewan, lamenting how prime agricultural land is being
converted into urban development.
Amidst
these prairie stories and
essays, Conly employs her
wit and humour along
with historical tidbits to make this volume an entertaining read.
Friday, June 21, 2019
Thursday, June 13, 2019
Food for thought for preachers
The
following quotations on preaching are from renowned professor of homiletics,
Tom Long:
1 “Every 50-75 years, preaching
in North America has a nervous breakdown.”
2 “Nothing invigorates preaching
like having something to say.”
3 “Good preaching is hard work
done under pressure.”
Saturday, May 25, 2019
Jean Vanier 10 Rules for Life
Earlier this month—May
7th—Canadian humanitarian and founder of the now international
organisation L’Arche died at the age of ninety. He touched many
peoples’ lives from a variety of denominations, faiths, and
nations. Here is a video I came across, which is an interview of
Vanier speaking about 10 rules for life.
Wednesday, May 1, 2019
Book Review: My Father’s Tears and other stories by John Updike
My
Father’s Tears and other stories
Author:
John Updike
Publisher:
Alfred A. Knopf
292
pages, hardcover
Reviewed
by Rev. Garth Wehrfritz-Hanson
John
Updike was educated at Harvard and Oxford, and he lived—he died in
2009—for most of his life in Massachusetts. He wrote in several
genres, including: poems, novels, short stories, essays and
criticism, a play, a memoirs, and children’s books.
Updike’s
short stories in this volume share at least one thing in common—they
are about 90% description and 10% character development through
dialogue. I realize that it is a challenge to develop characters in
the genre of short stories, however I’m left longing to know more
about many of the characters in Updike’s stories. Hence the
question arises: Is this intentional on Updike’s part to allude to
the superficiality of so many people’s lives today, or is the
author himself unable to go deeper into the lives and relationships
of his characters by employing lively dialogues?
In
most of Updike’s stories, the setting is the New England states in
the 20th
and 21st
centuries—there are exceptions, with American tourists visiting
Morocco, India and Europe.
The
stories have several recurring themes, including: life as a journey
through the various stages from childhood to becoming elderly,
remembering the past and longing for it, as well as being haunted by
it, sex, divorce, infidelity, strained and distant relationships in
marriages and families, growing old, attempting to face death, as
well as defying it, love, love
lost, to list some of the more prominent ones.
Speaking
of love, the following sentence reflects the thoughts of a Lutheran
son-in-law of a Unitarian minister, Reverend Whitworth, in the
volume’s title story: “It is easy to love people in memory; the
hard thing is to love them when they are in front of you.” (p. 202)
In
“Blue Light,” Fritz Fleischer is a rather cynical sceptical
character. At the end of the story Updike may have employed a bit of a
double entendre, leaving the reader wondering whether Fleischer is
speaking of his dermatological condition or his grandchildren: “He
could not imagine what his grandchildren would do in the world, how
they would earn their keep. They were immature cells, centers of
potential pain.” (p. 263)
In
his final story, Updike once again seems rather cynical and sceptical
about life as expressed through a floor finisher: “People are more
concerned about the floors they walk on than the loved ones they
leave behind.” (p. 286)
This
volume reflects more of a cynical, sceptical worldview than a
hopeful, encouraging one. Reader beware, and don’t allow this
volume to depress and discourage you—1 star out of 5.
Monday, April 8, 2019
Book Review: Bonhoeffer: Pastor Martyr, Prophet, Spy
Bonhoeffer: Pastor, Martyr,
Prophet, Spy
Author:
Eric Metaxas
Publisher:
Thomas Nelson
608
pages, paperback, including: Forward, Prologue, Notes, Bibliography,
Epilogue, Errata, About the Author, Acknowledgments, Index, and
Reading Group Guide
In
chapter one, “Family and Childhood,” Metaxas looks at Dietrich
Bonhoeffer’s parents’ backgrounds. His mother Paula, was related
to members of the German aristocracy. His dad came from a family of
professionals: doctors, pastors, judges, etc.
Dietrich
was the third youngest of eight children. His mother, a teacher,
taught the Bonhoeffer children at home until they were 7 or 8—then
they went to school and excelled.
The
family didn’t attend church too often. Rather, they followed the
Moravian tradition of daily Bible reading, singing hymns and prayer
at home.
Dietrich’s
dad, Karl, held the chair in psychiatry and neurology at the
university in Breslau and later in Berlin.
In
his childhood, Dietrich enjoyed playing the piano; he was good at
sightreading; and he could also arrange and compose pieces. The whole
Bonhoeffer family was also musical.
At
the age of fourteen, Bonhoeffer announced that he would become a
theologian, much to the disappointment of his family. Bonhoeffer’s
first year of university was at Tübingen,
following family tradition.
The
Bonhoeffer family was very close; they kept in touch and visited with
each other frequently.
When
he was eighteen, he and his brother Klaus visited Rome, where they
attended a Palm Sunday Service. At this service, Dietrich saw people
of various cultures and races; and that influenced his thinking about
the universality of the church.
Bonhoeffer
transferred from Tübingen
to the University of Berlin; where he earned his doctorate at
twenty-one years of age. He studied under Adolf von Harnack, Karl
Holl, Reinhold Seeberg and Adolf Deissman. He was also influenced by
Karl Barth.
In
Dietrich’s years of study in Berlin; he was also active as a
teacher in a parish for young people; and he frequently attended
operas, concerts, plays and museums. After he obtained his doctorate;
he accepted a one year call to serve as vicar at a German
congregation in Barcelona, Spain.
At
the age of twenty-four; after he passed his theological examination;
which qualified him to be a university lecturer; Dietrich decided to
go to America and study at Union Theological Seminary in New York
City. Once at Union, he wrote: “There is no theology here....”
(p. 101) He found the students rather superficial—concerned more
with economics and politics than theology. Union was a bastion of
liberal theology.
Dietrich’s
following remarks reflect his more neo-orthodox-conservative
theological leanings: “In New York they preach about virtually
everything; only one thing is not addressed, or is addressed so
rarely that I have yet been unable to hear it, namely, the gospel of
Jesus Christ, the cross, sin and forgiveness, death and life.” (p.
106)
While
in New York, Bonhoeffer discovered Abyssinian Baptist Church, and
appreciated Dr. Adam Clayton Powell Sr.’s preaching the gospel and
active opposition to racism.
When
Bonhoeffer returned to Berlin from America; he preached a very
serious sermon on Reformation Sunday in 1932—calling on the church
to wake up to the dark things happening in Germany and to be more
committed to following Christ. He emphasized the Sermon on the Mount
more often in his sermons.
As
a lecturer at the University of Berlin and as a pastor teaching
confirmands; Bonhoeffer emphasized the Bible as God’s Word, which
speaks to us personally; addresses current events; and helps us live
out our faith in practical ways. He also befriended his students and
invited them to his home to be with his family for musical evenings,
conversations and meals.
In
1933, Germany lost its democracy and the rule of law when Hindenburg
signed the Reichstag Fire Edict, and the Reichstag passed the
Enabling Act, abolishing its existence and allowing Hitler and the
Nazis to rule Germany as a dictatorship.
For
Bonhoeffer, the church “has an unconditional obligation to the
victims of any ordering of society, even if they do not belong to the
Christian community.” (p. 154) Here Bonhoeffer was referring the
Jews.
Metaxas
describes the dark days in Germany as the Nazis’ ideology spread
into the “German Christian” church. Bonhoeffer opposed the
“German Christians” who excluded Jewish Christians from serving
as pastors; advocated abandoning the Old Testament, downplayed the
centrality of the crucifixion; and promoted the removal of all
Jewishness in the New Testament. At
times, Bonhoeffer felt like a lonely voice crying in the wilderness
against the Nazis.
Bonhoeffer
accepted a call to serve two German congregations in London, where he
became friends with Bishop George Bell. This friendship would
continue right up to Dietrich’s death; and it would keep the
British updated concerning the grave situation in Germany. Bonhoeffer
also made other ecumenical contacts; seeking their support in
opposing the Reichskirche.
Eberhard
Bethge, a student of Bonhoeffer’s at the Finkenwalde seminary,
recalls Dietrich’s advice on preaching: “Write your sermon in
daylight; don not write it all at once; ‘in Christ’ there is no
room for conditional clauses; the first minutes on the pulpit are the
most favourable, so do not waste them with generalities but confront
the congregation straight off with the core of the matter;
extemporaneous preaching can be done by anyone who really knows the
Bible.” (p. 272)
At
the Finkenwalde seminary, Bonhoeffer introduced worship services
first thing in the morning and last thing at night, extemporaneous
prayer, and private confession. He chose Bethge as his
confessor-pastor.
In
1935, the Nazis passed the Nuremberg Laws, which were antisemitic.
After that, the Nazis increasingly passed more laws seeking to remove
all opposition to Hitler and the Nazi dictatorship—including the
Confessing Church. Many Confessing Church pastors were arrested and
imprisoned—including Martin Niemoeller, who spent seven years in
Dachau concentration camp. Bonhoeffer visited these pastors and their
families.
After
the Nazis closed the Finkenwalde seminary, Bonhoeffer tried
unsuccessfully to get it opened again. So the Confessing Church
organized collective pastorates—illegal seminaries—in remote
locations in Pomerania, which were modelled after the Finkenwalde
seminary. Bonhoeffer’s spirits remained hopeful, and he enjoyed
life in these secluded places.
At
the time of Kristallnacht in 1938, Bonhoeffer was meditating upon
Psalm 74, when he realized that: “to lift one’s hand against the
Jews was to lift one’s hand against God himself.” (p. 316)
Metaxas
cites several quotations from Bonhoeffer on how agonizing it was for
him to make the decision to go back to America in 1939 to avoid being
called into the German military. Once Dietrich arrived in New York,
he was uncertain about his decision; he was also quite unhappy and
missed his German colleagues in the Confessing Church.
One
Sunday Bonhoeffer attended the service at Riverside Church to hear
Harry Emerson Fosdick preach. Bonhoeffer—sounding a bit like
Jeremiah when he spoke of false prophets—to say the least, was not
impressed with this liberal theologian’s sermon: “The whole thing
was a respectable, self-indulgent, self-satisfied religious
celebration. This sort of idolatrous religion stirs up the flesh
which is accustomed to being kept in check by the Word of God. Such
sermons make for libertinism, egotism, indifference.” (p. 333)
With
his thoughts daily on the situation back in Germany; Bonhoeffer
decided to return to his homeland after only twenty-six days in the
U.S.A.
In
1940, Bonhoeffer published his book on the Psalms, but had to fight
with the Nazis who wanted to censor it. It was published, and
symbolically affirmed Christianity's connection with Judaism, the
Jewish people and the Old Testament—all of which the Nazi
dictatorship attempted to destroy.
Bonhoeffer
also developed a different view of the truth; which involved deceit
in order to reach a larger goal in conspiring to resist Hitler and
the Nazis. In addition to this, he joined the Abwehr—Germany’s
Military Intelligence—with the hope that the Gestapo would leave
him alone.
Bonhoeffer
was a generous soul—he gave Christmas gifts to family and friends,
colleagues and theology students, as well as sending letters. He
continued to write and serve as a pastor; sending circular letters to
the Finkenwaldian Confessing Church pastors to encourage them as the
Nazis intentionally removed them from their pastoral work and drafted
them into the military as soldiers. Many of them were killed in the
war.
The
Abwehr sent Bonhoeffer to Switzerland twice to make contact with
ecumenical leaders and to ask the British for a negotiated peace if
the German conspirators were successful in killing Hitler. The
British were not too receptive of a negotiated peace.
Metaxas
goes into some detail to describe the unsuccessful assassination
attempts on Hitler.
On
April 5, 1943, Bonhoeffer was taken by the Gestapo to Tegel Prison,
not far from his home. His family visited him there and provided what
he requested. There he wrote Love
Letters from Cell 92, which
would be edited by Maria von Wedemeyer’s sister, Ruth-Alice von
Bismark; who would have them published.
While
in prison Bonhoeffer maintained his spiritual discipline of
meditating on a biblical verse, praying for family, friends and
colleagues, and reading the Bible and other books for several hours
each day. He also wrote many letters to several people—including
two-hundred pages to his friend Eberhard Bethge. The tone and tenor
of his letters were often upbeat. Coded messages were sent through
the passing of books among the conspirators, including Bonhoeffer.
Bonhoeffer
was given special privileges in Tegel Prison because his uncle was
Berlin’s military commandant. However, Bonhoeffer was appreciated
by both some prison staff and prisoners for his kindness and
generosity; and they turned to him as a prison pastor. Bonhoeffer’s
fiancee, Maria von Wedemeyer, visited him in prison several times
during 1943 and 1944. One of their topics of discussion was about
their future wedding.
Bethge
was Bonhoeffer’s closest friend, as well as his confessor-pastor.
He was able to smuggle letters to him.
Bonhoeffer
regarded Ethics
his
magnum opus. In it he advocated an incarnational theology. Christ is
not limited to the realm of religion and the church. Rather, his
Lordship is over the whole world. For him, what is of ultimate
ethical importance is discerning and obeying the will of God.
When
Bonhoeffer was transferred to the Gestapo prison in Berlin; he did
not betray those involved in the conspiracy to kill Hitler when he
was interrogated. He also wrote notes of encouragement to fellow
prisoner Schlabrendorff, who wrote I
Knew Dietrich Bonhoeffer.
While
in Buchenwald prison, the allied forces from the west and the
Russians from the east were closing in on the Germans; and their
prisoners believed that they might be shot or gassed or hanged any
day. In this situation English prisoner Payne Best wrote of
Bonhoeffer: “he always seemed to me to diffuse an atmosphere of
happiness, of joy in every smallest event of life, and of deep
gratitude for the mere fact that he was still alive....He was one of
the very few men that I have ever met to whom his God was real and
ever close to him.” (p. 514)
The
book concludes with an account of Bonhoeffer’s last days and
journey to Flossenburg and his execution there; as well as a
description of the worship service in England for him with an excerpt
of Bishop Bell’s remarks and the sermon of Pastor Franz
Hildebrandt.
Eric
Metaxas has, with this volume, made a significant contribution to the
study of Dietrich Bonhoeffer by providing much
of the historical background that influenced Bonhoeffer’s life and
work. For that clergy, laity, academic scholars, and readers of the
general public will be grateful for years to come.
Friday, March 15, 2019
The Weekend in Black & White - March 15, 2019
Wednesday, February 13, 2019
Tuesday, January 29, 2019
Bruce Cockburn, a radio interview
Canadian singer-songwriter Bruce Cockburn is one of my all-time favourite musicians. Over his long and distinguished career, he has produced thirty some albums. He has influenced and inspired other musicians. He has also addressed contemporary issues in his songs that reflect a thoughtful, faith perspective. In this interview, Bruce reflects on the background and process of writing his memoir, among other subjects, and he also sings three of his songs.
Friday, January 4, 2019
Book Review: Lest Innocent Blood Be Shed
Author:Philip Hallie
Publisher:HarperPerennial A Division of HarperCollins Publishers
303 pages, paperback
Reviewed by Rev. Garth Wehrfritz-Hanson
As the title suggests, this is the story of a southern France Huguenot mountain village, Le Chambon, and how, under the inspiration and leadership of the Reformed Protestant pastor, Reverend André Trocmé and his colleague, Pastor Édouard Theis, saved the lives of Jewish refugees during four years of the Nazi occupation of France. The title is, of course, a portion of Deuteronomy 19:7-10: “Therefore I command you, you shall set apart three cities...then you shall add three other cities to these three, lest innocent blood be shed in your land which the Lord your God gives you as an inheritance, and the guilt of any bloodshed be upon you.”
In the context of Le Chambon, Jewish lives were in danger simply because they were Jews—not because they were seeking refuge due to any crimes that they had committed.
For Pastor Trocmé and Pastor Theis, their active nonviolent resistance and commitment to saving Jewish lives was rooted in their Christian faith and the biblical teachings of texts such as the Ten Commandments, the Sermon on the Mount, Jesus’ higher teaching to love one’s enemies. One other Protestant, biblical belief of the priesthood of all believers most likely helped the whole village to see their role and calling to save the Jewish refugees.
One example of Pastor Trocmé’s commitment to saving the Jews comes across in his following words to the chief of police: “These people have come here seeking aid and protection from the Protestants of this region. I am their pastor, their shepherd. It is not the role of a shepherd to betray the sheep confided to his keeping.” (p. 108) Pastor Trocmé spoke these words, even though he did not wish to convert the Jews to the Christian faith. Rather, he and others protected them by hiding them in various safe homes, providing ration cards and false identity cards. In some instances, they helped them escape across the border into Switzerland.
Another factor in the villagers of Le Chambon saving the Jewish refugees may have been their Huguenot history. As a religious minority in France—only about one percent of the population—they were persecuted, andfaced a life of struggle to keep their Protestant faith.
Throughout this volume, the author emphasizes the passion and spiritual strength of Pastor Trocmé. Along with his passion and spiritual strength, he was willing to take risks and implement a lot of creative means to inspire his people and save the Jews.
It has often been said that opposites attract—this may very well have proven true in the case of Pastor Trocmé and his wife, Magda. She was ever the down-to-earth practical ‘doer.’ She was not much for high ideals, or moral praise. Her words spoken to the author make this quite clear: “How can you call us ‘good’? We were doing what had to be done. Who else could help them? And what has all this to do with goodness? Things had to be done, that’s all, and we happened to be there to do them. You must understand that it was the most natural thing in the world to help these people.” (pp. 20-21)
One of the practical lessons that the Trocmés and those who helped and saved the Jews in Le Chambon was that they had to keep secret from the authorities and those citizens unsympathetic towards the Jews the details of where and how they were risking in love their lives for the Jews. In other words, they had to lie in order to do the right thing.
The Jewish refugees in Le Chambon made their contribution to the villagers. For example, the two who spent the war in the Trocmé presbytery Madame Grünhut and Monsieur Kohn cooked and repaired and constructed furniture; others helped with the Red Cross and at the Cévenol School; yet others helped with practical household chores like looking after the children and teaching them a new language like German, and doing the laundry.
After the war, Pastor Trocmé became less interested in pastoring a country parish and more interested in nonviolence on a global scale—lecturing throughout Europe and America for the Fellowship of Reconciliation. The war had also changed him theologically and personally. When his son committed suicide, he no longer believed that God the Father would protect human beings from danger and harm. Instead, God suffered and was grief-stricken like human beings. He also grew more authoritarian personality-wise than he had been previously. For example, in his autobiographical notes, he stated: “A curse on him [sic] who begins in gentleness. He [sic] shall finish in insipidity and cowardice, and shall never set foot in the great liberating current of Christianity.” (p. 266)
According to Hallie: “André Trocmé was a man of character, a violent man conquered by God, a passionate man whose respect for the Christian law of love controlled his powerful passions.” (p. 279)
In his 1934 essay, “The Opposite of Evil,” Trocmé expressed his belief that in times of crisis, theories and predictions are a refuge for cowards. He chose to do without intellectual systems and without fear-filled predictions. He decided simply to “help the unjustly persecuted innocents around me.” (p. 285)
Pastor Trocmé and his son Daniel were both awarded the Medal of Righteousness, and two trees were planted in their memory in the Holocaust Memorial of Yad Vashem in Jerusalem.
In addition to the five parts of the main body of text, this volume includes: Acknowledgments, Introduction to the HarperPerennial Edition, Prelude, a Postscript, a few Notes, helpful Sources with commentary, an index, as well as some photographs.
Those interested in Jewish-Christian relations will find this volume a significant reference.
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