Keri Smith, a former SJW (“Social Justice Warrior”), breaks out of what she – accurately, in my view – calls the “cult” of the contemporary “social justice” movement, and reflects on that decision. She writes, inter alia,
“I see increasing numbers of so-called liberals cheering censorship and defending violence as a response to speech. I see seemingly reasonable people wishing death on others and laughing at escalating suicide and addiction rates of the white working class. I see liberal think pieces written in opposition to expressing empathy or civility in interactions with those with whom we disagree. I see 63 million Trump voters written off as “nazis” who are okay to target with physical violence. I see concepts like equality and justice being used as a mask for resentful, murderous rage.”
“How easy is it for ordinary humans to commit atrocious acts? History teaches us it’s pretty damn easy when you are blinded to your own hypocrisy. When you believe you are morally superior, when you have dehumanized those you disagree with, you can justify almost anything. In a particularly vocal part of the left, justification for dehumanizing and committing violence against those on the right has already begun.”
What she recounts is sobering, but it confirms what I and many others have observed in recent years. But the fact that she has broken away is encouraging. It suggests that others may be beginning to have doubts, too. Is it too much to hope that the façade is beginning to crack…?
A wonderfully complete and informative treatment of Rogationtide, and the upcoming feast of the Ascension, from the excellent Anglican-focused blog, “Full Homely Divinity.” Especially noteworthy: helpful suggestions and recommendations for the liturgical celebration of this Feast, including the Rogation Procession.
Some of the historical notes are interesting, too, such as this:
“The route of the walk was around the boundaries of the parish, which was a civil as well as a religious unit. Thus, the processions were useful in teaching people, particularly the young, their parish boundaries. Known as ‘beating the bounds,’ the processions customarily stopped at boundary marks and other significant landmarks of the parish, such as a venerable tree, or a great rock, or perhaps a pond.
“The priest would read the Gospel and perhaps affix a cross to the landmark. Then the boys of the parish would suffer some indignity intended to help them remember the spot. Boys were bumped about against rocks and trees, thrown into the water, held upside-down over fences, thrown into bramble patches, or beaten with willow wands – and then given a treat in compensation. In later times, the marchers beat the boundary marker with the willow wands, beating the bounds, rather than the boys.”
I suspect the village lads may have appreciated the change! But whether they remembered the boundaries as well is open to question…
Traditionally, these are the three days before Ascension Day on which the litany is sung (or recited) in procession as an act of intercession. They originated in Vienne, France, in the fifth century when Bishop Mamertus introduced days of fasting and prayer to ward off a threatened disaster. In England they were associated with the blessing of the fields at planting. The vicar “beat the bounds” of the parish, processing around the fields reciting psalms and the litany. In the United States they have been associated with rural life and with agriculture and fishing.”
The 1979 Prayer Book “widened their scope to include commerce and industry and the stewardship of creation,” which I personally believe is an appropriate and salutary expansion of the tradition.
“Rogation” means “asking,” which is a theme particularly prominent in the Gospel text for this Sunday (St. John 16:23-33). We call this Sunday “Rogation Sunday” because the 3 days which follow it are ancient Rogation Days, these being the 3 days leading up to the great Feast of the Ascension of our Lord (a much neglected holy day!)… Rogation Days are days of prayerful supplication before God. In the agrarian culture of yesterday, it was common for the church to gather on the Rogation Days to ask God to bless the crops being sown. We would have asked Him to send rain and to bless us with a good harvest later in the year. Often the prayers would have been said (or sung) as the church processed around the boundary lines of the parish. It is from the Rogation Day prayers (as found in the Sarum Sacramentary) that Archbishop Cranmer formulated the Litany (1545), which was his first work of liturgical reform.
So to sum up: Rogation Sunday, and the three traditional Rogation Days which follow, leading up to the Ascension, are days of supplication and prayer for God’s blessing and protection upon us in the year ahead, with a special focus on the fruits of agriculture, on which we all rely for our survival. To my mind, it has always provided a suitable opportunity, within the Calendar of the Church, to turn our grateful attention to God’s tremendous gift to us of this good Earth, our physical home and the material source and sustainer of our continued existence, to express our thanks to God for this great gift, and to pray for its continued well-being, and ours.