Church Anniversary Quotes

...when President Clinton, on the anniversary of his election, spoke in the church in Tennessee where Martin Luther King, Jr., had delivered his last sermon. Inspired by the place and the occasion, he made one of the most eloquent speeches of his presidency. What would King have said, he asked, had he lived to see this day? "He would say, I did not live and die to see the American family destroyed. I did not live and die to see thirteen-year-old boys get automatic weapons and gun down nine-year-olds just for the kick of it. I did not live and die to see young people destroy their lives with drugs and then build fortunes destroying the lives of others. This is not what I came here to do. I fought for freedom, he would say, but not for the freedom of people to kill each other with reckless abandon; not for the freedom of children to have children and the fathers of the children walk away from them and abandon them as if they don't amount to anything. I fought for people to have the right to work, but not have whole communities and people abandoned. This is not what I lived and died for." After describing what his administration was doing to curb drugs and violence, the President concluded that the government alone could not do the job. The problem was caused by "the breakdown of the family, the community and the disappearance of jobs," and unless we "reach deep inside to the values, the spirit, the soul and the truth of human nature, none of the other things we seek to do will ever take us where we need to go.

By the way, it had to happen – a Great Schism has already occurred, resulting in the Reformed Church of the Flying Spaghetti Monster.35

News of the disaster at Little Bighorn reached the Eastern Seaboard shortly after July 4, and not just any ordinary July 4 but the grand celebration of the hundredth anniversary of the founding of the Republic. A country feeling its oats, flexing its muscles, vigorous and rich, cocksure and confident, has seen the impossible happen, the unthinkable become fact. Sitting Bull has spoiled their glorious Centennial, pissed on Custer's golden head, the head of a genuine Civil War hero, the head of someone who has recently been touted as a future President of the United States. Somehow a wedding and a funeral got booked for the same hour in the same church.

A colleague points out to me that immigrants, uprooted from the stability and comfort of an extended family in Europe, could well have embraced a church as a kind of kin-substitute on alien soil. It is an interesting idea, worth researching further.

He referred to Pope Paul III as “His Hellishness.” Were not the pope and his associates at least members of the church? Yes, as much as spit, snot, pus, feces, urine, stench, scab, smallpox, ulcers, and syphilis are members of the body. Luther was never one to mince words.

1995, for example, on the occasion of its 150th anniversary, the Southern Baptist Convention (SBC) officially apologized for “condoning” racism. The SBC resolution in part stated, “We apologize to all African Americans for condoning and/or perpetuating individual and systemic racism in our lifetime, and we genuinely repent of racism of which we have been guilty, whether consciously or unconsciously.” Gary Frost, a black pastor who is a SBC second vice president, formally accepted the apology. He said, “We pray that the genuineness of your repentance will be reflected in your attitudes and in your actions.”1

Thus the Eucharist, like the meals held by Jesus with ‘sinners and publicans’, must also be celebrated with the unrighteous, those who have no rights and the godless from the ‘highways and hedges’ of society, in all their profanity, and should no longer be limited, as a religious sacrifice, to the inner circle of the devout, to those who are members of the same denomination. The Christian church can re-introduce the divisions between the religious and the profane and between those who are within and those who are without, only at the price of losing its own identity as the church of the crucified Christ. But

In fifteenth-century France, for example, one out of every four days of the year was an official holiday of some sort, usually dedicated to a mix of religious ceremonies and more or less unsanctioned carryings-on. Weddings, wakes, and other gatherings furnished additional opportunities for conviviality and carousing. Then there were the various local ceremonial occasions, such as the day honoring a village's patron saint or the anniversary of a church's founding ... So, despite the reputation of what are commonly called "the Middle Ages" as a time of misery and fear, the period from the thirteenth to the fifteenth century can be seen - at least in comparison to the puritanical times that followed - as one long outdoor party, punctuated by bouts of hard labor.

I used to think I could teach young people the whole of life, but I know better now, and all my teaching of George has come down to this: beware of muddle. Do you remember in that church, when you pretended to be annoyed with me and weren't? Do you remember before, when you refused the room with the view? Those were muddles--little, but ominous--and I am fearing that you are in one now." She was silent. "Don't trust me, Miss Honeychurch. Though life is very glorious, it is difficult." She was still silent. "'Life' wrote a friend of mine, 'is a public performance on the violin, in which you must learn the instrument as you go along.' I think he puts it well. Man has to pick up the use of his functions as he goes along--especially the function of Love." Then he burst out excitedly; "That's it; that's what I mean. You love George!" And after his long preamble, the three words burst against Lucy like waves from the open sea.

Great are the works of the Lord; they are pondered by all who delight in them. —Psalm 111:2 (NIV) The church I attend recently celebrated its 150th anniversary. It’s been a festive year, replete with special dinners, panel discussions, and a book on the church’s history. But what amazed me even more were all the little stories that formed the big story—those quiet, individual witnesses of faith who, taken together, made up this grand sweep of 150 years. One woman has been a member for nearly half the church’s life. Fifty-two Sundays times seven decades is how many church services? “You’ve heard thousands of sermons!” I said. “What do you remember about the best ones?” She smiled. “The best sermons are the ones I think about all week. Because then I know God is working in me.” That simple lesson of faith was the start of a new practice for me. When I hear a phrase or sentence in a sermon that especially strikes me, I’ll write it down on the bulletin or on whatever I have handy. (Once it was the palm of my hand!) Then I pin that phrase to the bulletin board behind my computer. This week’s was: May God give me the grace to understand that the world is too small for anything but Love. I see it every day, reminding me to ponder how I might live that message. Like my friend at church, I’ve been able to see in a new way how God is working in my life—all week long. Guide my life, God, by Your Words; that in hearing them, I may live according to Your wishes. —Jeff Japinga Digging Deeper: Pss 105, 111, 119:18; 1 Pt 2:2

William Shakespeare was baptized and buried at Holy Trinity Church in Stratford-upon-Avon, England. April marks the 450th anniversary of Shakespeare’s birth.

Lamentations The book of Lamentations in the English Bible takes its name from the Greek and Latin versions, which translate the Hebrew qinoth “dirges, laments.” The Hebrew Bible names a book by the first word or phrase. Lamentations is one of the “megilloth,” or five scrolls that are read during various of the annual festivals. Lamentations has traditionally been read in observation of Tish b’av (ninth of the month ‘Av), the anniversary of the destruction of Jerusalem. While Tish b’av is a later development, it is a likely extension of the communal mourning over Jerusalem reflected in Jer 41:5; Zec 7:3–5; 8:19. Historical Setting Lamentations focuses on the trauma experienced by the kingdom of Judah at the hands of Nebuchadnezzar and the Babylonians. In 604 BC Nebuchadnezzar’s military confronted the western states, and Babylonian power was brought to bear on Judah. In less than a decade the devastation of Judah had begun with the first deportation. Typical of ancient Near Eastern warfare, if time permitted, cities fortified as Jerusalem was were often “softened” by siege warfare. This protracted strangulation of a city deprived the defenders and citizenry of food and often of water. Thirst and starvation would decimate the besieged population. Though from an earlier period, the art and inscriptions of the Assyrian palaces provide insight into the horrors of the siege. They also show the intensity of devastation once the defenses were broken down. There was no theory of “separation of church and state” in the ancient Near East. The city-state was viewed as the realm of a patron deity. Palace and temple were intimately connected functionally and were often closely situated physically. One implication of this view is that in order to vanquish a city-state, not only must the military be defeated and the royal court put out of commission (either by killing the king or rendering him unfit to reign—often by mutilation), but the temple and its accoutrements were to be looted and put out of commission. Putting the god under submission was just as important as putting the king and his military under submission. When the kingdom of Judah fell to the Babylonian Empire (586 BC), the temple and the palace were destroyed, along with the rest of the capital city, and the leadership and much of the population were carried away captive.

TCU Florist, Fort Worth is a local florist with same-day delivery services and creative floral design in Texas. We are open Monday-Friday from 8:00 a.m. to 3:00 p.m., and Saturdays from 9:00 a.m. to 12:00 p.m. With over 70 years in the floral industry, we are equipped to give you the most stunning arrangements for your every need. We recognize that flowers can reveal a thousand emotions when words fail. We feel there's no better way to convey a message than with nature's flowers and plants. That's why our team of floral artists dedicate all their talents and efforts towards putting together the most amazing bouquets for all your needs! We offer impressive floral products with a wide range of fresh flowers and exquisite styles! We carry all your best-loved blooms: roses, lilies, tulips, sunflowers, carnations, gerbera daisies, and many more. We specialize in high-style floral arrangements that show off the beauty of these blooms. Our team of floral artists can make the perfect bouquet of your dreams, whether it's traditional or modern, whether it's a luxurious arrangement or a charming gift basket. Want something more one-of-a-kind? We also have a wide collection of green plants, tropicals, dish gardens, and baskets of fresh goods. Let us help you find the most ideal flower bouquet that suits your style! Go to our website or stop by our flower shop to find your favorite designs. If you want something tailor-made, we're here to help! Talk to our friendly team of florists about your needs. They'll be more than happy to help you create the ideal bouquet that suits your style. At TCU Florist, we promise you'll get only the highest quality arrangements for each and every order! Timeless rose bouquet for your anniversary? Extravagant arrangement bursting with pink, white, and red colors for a special event? Heartfelt bouquet for your mother to express your love and appreciation? Thoughtful sympathy gift basket to send your thoughts and prayers? We make sure you'll get exactly what you need every single time. We offer local express and same-day delivery to churches, hospitals, funeral homes, and cemeteries. Our drivers are well equipped to deliver your flowers on schedule and without hassle. Ready to place your order? Need more information? Call us at (817) 924-2211 or email us at tcuflorist@yahoo.com.

The Puritans knew what subsequent generations would forget: that when the Church, more than a millennium earlier, had placed Christmas Day in late December, the decision was part of what amounted to a compromise, and a compromise for which the Church paid a high price. Late-December festivities were deeply rooted in popular culture, both in observance of the winter solstice and in celebration of the one brief period of leisure and plenty in the agricultural year. In return for ensuring massive observance of the anniversary of the Savior's birth by assigning it to this resonant date, the Church for its part tacitly agreed to allow the holiday to be celebrated more or less the way it had always been. From the beginning, the Church's hold over Christmas was (and remains still) rather tenuous. There were always people for whom Christmas was a time of pious devotion rather than carnival, but such people were always in the minority. It may not be going too far to say that Christmas has always been an extremely difficult holiday to Christianize. Little wonder that the Puritans were willing to save themselves the trouble.

Over and over again in our music, liturgies, displayed artwork, and language and word choices, we have reinforced the idea that white is holy and black equals sin. These passive suggestions have created an entire subconscious theology of race. For example, most pastors wear a white alb or surplice while they lead worship—using whiteness to represent baptism, purity, and closeness to the creator. We’ve never stopped to ask why we equate the color white to goodness. Every day we sit in church, we are being subtly fed this narrative about whiteness—a narrative that is at work in all of us consciously or subconsciously. The person who administers the sacraments: clothed in white. The colors of resurrection and ultimate victory: white. The candle you light at the anniversary of your child’s baptism: white. The message is clear, whether we realize it or not. White equals pure. And the inverse is also true: the absence of white—darkness or blackness—equals bad or evil.

He’s been inside this church so many times, on Sundays and holy days, for the yearly anniversary Mass of his mother’s death and for his own boyhood sacraments, but it has felt, on these occasions, like nothing more than an echoing and all-too-orderly indoor auction house, filled only with the improbable hopes of those who sit and kneel within, fashioning of their own desperation a god whose intercessions they rely upon for help amidst all the hardships for which they somehow hold him faultless.

On September 16, 2020—the fourth anniversary of Crutcher’s death—religious leaders from Tulsa’s churches and temples gathered outside a midtown Unitarian Church to commemorate Crutcher and to endorse the message that “Black Lives Matter.” Rabbi Dan Kaiman of Congregation B’Nai Emunah said, “We… see a need, the need, right now to hold up this phrase, ‘Black Lives Matter,’ and to reclaim it for our lives, for all our lives, here in Tulsa. We do not view this phrase, ‘Black Lives Matter,’ as political speech but as a declaration of something that should be obvious but is not.”33

Don’t worry about your schedule, your business, your family, or your friends. Just focus with me and really open your mind. In your mind’s eye, see yourself going to the funeral of a loved one. Picture yourself driving to the funeral parlor or chapel, parking the car, and getting out. As you walk inside the building, you notice the flowers, the soft organ music. You see the faces of friends and family you pass along the way. You feel the shared sorrow of losing, the joy of having known, that radiates from the hearts of the people there. As you walk down to the front of the room and look inside the casket, you suddenly come face-to-face with yourself. This is your funeral, three years from today. All these people have come to honor you, to express feelings of love and appreciation for your life. As you take a seat and wait for the services to begin, you look at the program in your hand. There are to be four speakers. The first is from your family, immediate and also extended—children, brothers, sisters, nephews, nieces, aunts, uncles, cousins, and grandparents who have come from all over the country to attend. The second speaker is one of your friends, someone who can give a sense of what you were as a person. The third speaker is from your work or profession. And the fourth is from your church or some community organization where you’ve been involved in service. Now think deeply. What would you like each of these speakers to say about you and your life? What kind of husband, wife, father, or mother would you like their words to reflect? What kind of son or daughter or cousin? What kind of friend? What kind of working associate? What character would you like them to have seen in you? What contributions, what achievements would you want them to remember? Look carefully at the people around you. What difference would you like to have made in their lives? Before you read further, take a few minutes to jot down your impressions. It will greatly increase your personal understanding of Habit 2.

Pentecost, as is far too seldom noted by commentators, reverses Babel, and on that great birth day of the church the good news of Jesus is told truly and accurately in the variety of languages present in Jerusalem on that feast day. “After Pentecost” thus evokes the point that the real possibility of miscommunication does not have the final word; language is a good gift from God and when used properly is a wonderful vehicle for telling the truth about God and the world.

On January 30, 1750, Mayhew stood in the pulpit of Boston’s Old West Church and preached on the occasion of the 101st anniversary of the execution of King Charles I. His message from Romans 13, titled “A Discourse Concerning Unlimited Submission and Non-Resistance to the High Powers,” became “the most famous sermon preached in pre-Revolutionary America.”2 When published, Mayhew’s sermon spread like electricity through the Colonies. John Adams, fourteen at the time, read it over and over “till the Substance of it, was incorporated into my Nature and indelibly engraved on my Memory.”3 Adams later called Mayhew’s sermon “the catechism” for the American Revolution.4 Others have called it “the first volley of the American Revolution, setting forth the intellectual and scriptural justification for rebellion against the crown.”5 In

The Milams later moved to Orange, Texas, but returned to Greenville after only a few years. On Easter Sunday, 1962, Juanita Milam and her five siblings hosted a fiftieth wedding anniversary dinner for her parents, Albert and Myrtle Thompson, at the Thompson home on Purcell Street. Myrtle died the following year while J. W. and Juanita were still living in Texas, but before Albert died in 1965, they returned to Mississippi to help care for him. They would make their home at 615 Purcell Street in Greenville, near the Thompsons, where J. W. would live out the rest of his life. The house was a converted black Methodist church.107

When we'd arrived in Céreste, our neighbor Arnaud said we should go to the Musée de Salagon, in Mane. In addition to its twelfth-century church and Gallo-Roman ruins, the museum has a wonderful medieval garden. The monks used these herbs to heal as well as to flavor. I've met many people in Provence who use herbal remedies, not because it's trendy, but because it's what their grandmothers taught them. My friend Lynne puts lavender oil on bug bites to reduce the swelling; I recently found Arnaud on his front steps tying small bundles of wild absinthe, which he burns to fumigate the house. Many of the pharmacies in France still sell licorice root for low blood pressure. We drink lemon verbena herbal tea for digestion. I also like the more poetic symbolism of the herbs. I'm planting sage for wisdom, lavender for tenderness (and, according to French folklore, your forty-sixth wedding anniversary), rosemary for remembrance. Thyme is for courage, but there is also the Greek legend that when Paris kidnapped Helen of Troy, each tear that fell to the ground sprouted a tuft of thyme. All things being equal, I prefer courage to tears in my pot roast.

And the Catholic Church in Connecticut was both large and powerful. By the state’s three hundredth anniversary in 1935, Connecticut had well over a half-million Catholics served by 292 churches, 39 religious communities, 4 hospitals, 100 parochial schools, 3 colleges, and 4 seminaries. This was a force to be reckoned with, and for some, to be feared.

Why did the Holy Ghost descend on the Jewish Pentecost? Because on their Pentecost the Jews celebrated the anniversary of the giving of the law on Mount Sinai, and God would show by sending the Holy Ghost on this day, that the Old Law had ceased and the New Law commenced. God also chose this time, that the Jews who on this day came together from all countries to Jerusalem to celebrate the Pentecost, might be witness of the miracle, and hear the New Law announced by the apostles. (Feast of Pentecost)

This gave rise to the triumphalism of the theocratic state or the state church, which regularly led to the persecution of the Jews and other representatives of unfulfilled messianic hope. A faith which worships Christ as God without his future, a church which understands itself as the kingdom and a consciousness of atonement which no longer suffers from the continued unredeemed condition of the world, a Christian state which regards itself as God here present upon earth, cannot tolerate any Jewish hope beside itself. But is this still authentic Christian faith?

I received a phone call from England one evening. It was about three in the morning in England. I said, “What in the world are you people doing up this time of night?” They said, “Oh Pastor, Pastor! We just had our one year anniversary, and we had over one hundred people here. We are celebrating how many people have been saved and what God is doing in this place, and we just want to thank you and thank the Temple Baptist Church, that God has used you to make all of this possible.” I thought to myself, “God said, ‘You bring; I will prove.

the church’s approach to scripture underwent a fundamental transformation with the 1943 encyclical Divino Afflante Spiritu. The document was issued in the fiftieth anniversary year of Pope Leo XIII’s encyclical Providentissimus Deus. In that letter Leo XIII had emphasized the need for critical methods in the study of the scriptures. The letter is described as “the supreme guide in biblical studies.