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Betty Pulkingham

1928 - 2019 Person Name: Betty Pulkingham, 1928- Scripture: James 3:13-18 Arranger of "CHANNEL OF PEACE" in Together in Song Betty Carr Pulkingham was born in 1928 in Burlington, North Carolina. She received a B.S. in Music in 1949 from the University of North Carolina, Greensboro and she did graduate studies at the Eastman School of Music. She was Instructor of Music Theory at the University of Texas. In 1951, she married a seminarian Graham Pulkingham. They ministered together in various places in the U.S., England and Scotland; they were founding members of the Community of Celebration, an Anglican religious order. She travelled widely with "The Fisherfolk," an outreach music ministry connected with the Community of Celebration. Betty Pulkingham was a well known composer and arranger. She co-edited and published a number of songbooks and books on worship; and served on the Episcopal Church's Standing Commission on Church Music from 1988-1994. She and her husband returned to Burlington and then she later moved to Austin, Texas to live with family. She died in Austin, May 9, 2019 at the age of 90. Dianne Shapiro, from Obituary (https://www.richandthompson.com/tributes/Betty-Pulkingham) (accessed 6-21-2019)

Christoph Peter

1626 - 1669 Person Name: Christoph Peter, 1626-69 Scripture: James 3:8-12 Arranger of "ACH GOTT UND HERR" in Together in Song Born: 1626 - Weida, Vogtland, Thuringia, Germany Died: December 4, 1669 - Guben Christoph Peter [Petraeus] was a German composer and music editor. His first appointment was as schoolmaster and Kantor at Grossenhain, Saxony. He moved in 1655 to Guben, where he was Kantor until his death. He worked closely there with the poet and civic official Johann Franck. 40 melodies in the latter’s Geistliches Sion (1672), the first part of his Teutsche Gedichte, are by Peter, and he referred to Peter’s skills in the second part, Irdischer Helicon (1674). Peter’s Andachts-Zymbeln is an anthology of chorales by various composers which also contains preliminary instructional matter, a letter of 1524 from Martin Luther to Spalatin, and testimonials to Peter from Franck and others. It may well be significant that he inscribed it to the mayor and corporation of Guben in the year in which he arrived at Guben and that he received rights of citizenship there early the following year. Precationis thuribulum (RISM 16691) consists of masses by Saxon composers based on familiar chorales and set for various combinations of voices and instruments with continuo. The Geistliche Arien includes settings of poems by, among others, Johann Franck, Johann Rist and Paul Gerhardt, and Peter explained that they are for solo voice (with instruments) ‘so that the words can be better understood’. --Bach Cantatas Website

Peter Cutts

1937 - 2024 Person Name: Peter Cutts, 1937- Scripture: James 3:13-18, 4:1-3 Composer of "BRIDEGROOM " in Common Praise (1998)

Norman Cocker

1889 - 1953 Person Name: Norman Cocker, 1889-1953 Scripture: James 3:9 Composer of "RYBURN" in Common Praise

James Quinn

1919 - 2010 Person Name: James Quinn, b. 1919 Scripture: James 3:17 Paraphraser of "This day God gives me" in Common Praise James Quinn (b. Glasgow, Scotland, April 21, 1919; d. Edinburgh, Scotland, April 8, 2010) was a Roman Catholic Jesuit priest who was ordained in 1950. As a consultant for the International Commission on English in the Liturgy, sparked by Vatican II, he has exerted influence far beyond his native Scotland. A collection of his hymn texts is available from Selah Publishing company. Sing a New Creation

Cyril Taylor

1907 - 1991 Person Name: Cyril Taylor, 1907-1991 Scripture: James 3:17 Composer of "ADDINGTON" in Common Praise Cyril V. Taylor (b. Wigan, Lancashire, England, 1907; d. Petersfield, England, 1992) was a chorister at Magdalen College School, Oxford, and studied at Christ Church, Oxford, and Westcott House, Cambridge. Ordained a priest in the Church of England in 1932, he served the church as both pastor and musician. His positions included being a producer in the religious broadcasting department of the BBC (19391953), chaplain of the Royal School of Church Music (1953-1958), vicar of Cerne Abbas in Dorsetshire (1958-1969), and precentor of Salisbury Cathedral (1969-1975). He contributed twenty hymn tunes to the BBC Hymn Book (1951), which he edited, and other tunes to the Methodist Hymns and Psalms (1983). He also edited 100 Hymns for Today (1969) and More Hymns for Today (1980). Writer of the booklet Hymns for Today Discussed (1984), Taylor was chairman of the Hymn Society of Great Britain and Ireland from 1975 to 1980. Bert Polman

Richard Shephard

b. 1949 Person Name: Richard Shepherd, b. 1949 Scripture: James 3:9 Composer of "HESLINGTON" in Common Praise

Georgia Elma Harkness

1891 - 1974 Person Name: Georgia Harkness Scripture: James 3:13-15 Author of "God of the Fertile Fields" in Glory to God Georgia Elma Harkness (1891-1974), first woman to teach theology in an American seminary, was once a household name, but few today know who she is–and all of her writings are out of print. We need to recover the work of this neglected theologian for the life of the church today. Born 21 April 1891, Harkness was the youngest of four children born to Joseph Warren Harkness and Lillie Merrill Harkness. She was born in Harkness, NY, a town in the Adirondacks named for her grandfather. A Methodist, she was personally converted in a revival as a teenager, and sensed a calling to serve the church. Her family was upper middle class and progressive, thereby giving her opportunities for education beyond what was available to most girls and women of her era. Avoiding the women’s colleges, she earned a B.A. (philosophy) from Cornell University in 1912. In a later age, Harkness would probably have gone straight to a seminary and training for the ministry, but seminaries did not admit women as regular, degree-seeking, students and ordained women were very rare. Harkness intended to volunteer for overseas mission work after her graduation from Cornell, but family problems prevented this. She taught high school for six (6) years, but was restless. She wanted to do more to serve the church and she wanted to pursue studies in theology. So, she went to Boston University (related to the Methodists). Denied entrance because of her sex to BU’s School of Theology, she matriculated in the Department of Religion of the Graduate School and earned a Ph.D. in philosophy of religion in 1923 with a dissertation entitled, ”The Relations Between Philosophy of Religion and Ethics in the Thought of Thomas Hill Green.” (Green (1836-1882), was a liberal British Idealist philosopher and social reformer who died 10 years before Harkness’ birth. ) For the next 15 years, Harkness taught courses in religion and philosophy at Elmira College in Elmira, NY–at the time a women’s college, but now co-educational. During summers and sabbatical leaves, Harkness continued her theological education by attending Harvard Divinity School, Yale Divinity School, and Union Theological Seminary (NY) always with the status of “special” (non-degree) student. In 1926, she was ordained by the Methodist Church (later part of the United Methodist Church), but, along with all other women, she was not admitted to any Conference (and, thus, could not function as a minister) until 1956. From 1937 to 1940, Harkness was Professor of Philosophy and Religious Studies at Mount Holyoke College in Massachussetts and from 1940-1949, she was Professor of Applied Theology at Garrett Biblical Institute near Chicago, IL. Garrett Biblical Institute, now known as Garrett-Evangelical Theological Seminary, is a post-baccalaureate Methodist theological seminary whose main mission is the preparation of divinity students for ordained ministry. Harkness was the first woman hired to teach theology at any seminary in the U.S. Today, the Chair of Applied Theology at Garrett-Evangelical Theological Seminary is known as the Georgia Harkness Chair of Applied Theology. Harkness ended her active teaching ministry at The Pacific School of Religion, an ecumenical seminary related to the United Church of Christ outside of San Francisco,CA. She was Professor of Applied Theology at PSR from 1949 until her retirement in 1960. Her early interests in global missions and in global and ecumenical Christianity never left Harkness. Unable to be a missionary herself, Harkness did support work for Methodist global missions, including writing materials for them, especially the Methodist Board of World Peace and and the Board of Social and Economic Relations. After World War II, Harkness also did much to support the global ecumenical work of the World Council of Churches, serving on both the Faith and Order and Church and World Commissions. Her hymn, “The Hope of the World,” was chosen by the Hymn Society of America (now the Hymn Society in the United States and Canada) for the Second global meeting of the World Council of Churches which was held in Evanston, IL in 1954 and had as it’s theme, “Christ, the Hope of the World.” Harkness had previously played key roles in the Life and Work conference at Oxford (1937), and at the first assembly of the World Council of Churches in Amsterdam, 1948. In the 1957-1958 school year, Harkness served as Visiting Professor at both the International Christian University in Japan and the ecumenical Union Theological Seminary, Manila, the Philippines. This pioneer for women in ministry and early feminist theologian usually was irenic and balanced in her approach to such matters. Living in a very patriarchal and sexist era, she knew the dangers of appearing to male-dominated structures as “shrill,” or “strident,” in her advocacy of equality, and so was quick to praise opening or partial steps even while continuing to push for full gender equality in home, church, and society. Typical of Harkness’ approach on these matters, she advocated equal ordination and ministry for decades, but when the 1956 Methodist meeting in Minneapolis opened the door for full pastoral ministry for women, Harkness let younger female colleagues take the lead in advocating for the motion on the floor. However, her caution did not mean timidity, for at the World Council of Churches in 1948, Harkness openly confronted Karl Barth himself on his theology of female subordination! Though Barth’s influence intimidated many, Harkness refuted him point-by-point in open debate and the great man’s startled reaction showed that he was completely unused to confronting strong, independent women! (A year later, when someone mentioned the event to him, Barth replied, “Remember me not of that woman!”) Harkness wrote over 30 books in her lifetime. She dealt with numerous theological subjects: Christian ethics, social concern in global contexts, equality of the sexes, racial equality and integration (though she was not an active participant in the Civil Rights struggle, she openly supported its goals and there was much personal correspondence between Harkness and African America leaders such as Martin Luther King, Jr., and Howard Thurman), the nature of the church, a study from her own Wesleyan Methodist perspective of Calvin’s ethics, prayer and the life of devotion, mysticism, the Holy Spirit, eschatology (partially anticipating themes later made more prominent by Wolfhart Pannenberg and Jürgen Moltmann), the relation of religion to philosophy and to science, secularism (which she saw as more of a challenge than a reason to celebrate, contrasting with the early work of Harvey Cox), and apologetics. Concerned to be understood by a wide audience, Harkness wrote with clarity and a refusal to cloak her thought in academic obscurantism (which led her critics to charge her with a lack of depth or profundity), but always a wide awareness of the history of Christian thought and of current trends on the global scene. She characterized her theological perspective as that of a “chastened liberalism.” She had been raised in the optimism of the late 19th C., been educated in the traditions of Idealism and Borden Parker Bowne’s “Boston Personalism,” as well as the Social Gospel. Even after World War I and into the Great Depression, Harkness could declare her faith in human moral progress, her strong pacifism, and rejoice that belief in Original Sin was disappearing. “The faster it goes, the better,” she remarked to The Christian Century. Yet she interacted with the rise of Neoorthodoxy in the perspectives of Barth, Brunner, Suzanne de Dietrich, Reinhold Niebuhr, and Paul Tillich. On the eve of the Second World War, Harkness called on liberal Protestantism to recall the meaning of the cross and the power of the resurrection. Not surrendering her pacifism, she stated that although she remained committed to liberalism, “it was a chastened and deepened liberalism.” Human moral progress was possible, but did not follow an evolutionary certainty, and was dependant always on the grace of God. She still considered traditional formulations of original sin to be problematic, but recognized anew the power of sin in both individuals and social structures. Harkness’ books are entirely out of print and the influence she once had is largely eclipsed, even among contemporary feminist theologians. Yet the Chair of Applied Theology at Garrett-Evangelical Theological Seminary is named for her and so is a scholarship for women ministry students over 30 at Pacific School of Religion. The church historian Rosemary Skinner Keller wrote a secondary study of Harkness, Georgia Harkness: For Such a Time as This (Abingdon Press, 1992) and in the Doctrine volume of his 3-part Systematic Theology, James Wm. McClendon lists Harkness (along with Walter Rauschenbusch, E.Y. Mullins, D.C. MacIntosh, W.T. Conner, and Dale Moody) as among the guiding forerunners of his approach. Rebekah Miles, Professor of Ethics at Southern Methodist University’s Perkins School of Theology, has just edited a reader of Harkness’ early essays, Georgia Harkness: The Remaking of a Liberal Theologian (Westminster/John Knox Press, 2010). Miles had previously written a biographical and theological sketch of Harkness as a chapter in Makers of Christian Theology in America, ed., Mark Toulouse and James Duke (Nashville: Abingdon Press, 1997). --pilgrimpathways.wordpress.com/2010/02/20/

Felice Giardini

1716 - 1796 Person Name: Felice de Giardini Scripture: James 3:13-15 Composer of "ITALIAN HYMN" in Glory to God Felice Giardini, born in Italy. When young, he studied singing, harpsichord, and violin. He became a composer and violin virtuoso. By age 12 he was playing in theatre orchestras. His most instructive lesson: While playing a solo passage during an opera, he decided to show off his skills by improvising several bravura variations that the composer, Jommelli, had not written . Although the audience applauded loudly, Jomelli, who happened to be there, went up and slapped Giardini in the face. He learned a lesson from that. He toured Europe as a violinist, considered one of the greatest musical artists of his time. He served as orchestra leader and director of the Italian Opera in London, giving concerts. He tried to run a theatre in Naples, but encountered adversity. He went to Russia, but had little fortune there, where he died. John Perry