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"He must hold firm to the sure word as taught, so that he may be able to give instruction in sound doctrine and also to confute those who contradict it."
--Titus 1:9, Revised Standard Version
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O God of the nations, who didst give to thy faithful servant Henry Martyn a brilliant mind, a loving heart, and a gift for languages, that he might translate the Scriptures and other holy writings for the peoples of India and Persia: Inspire in us, we beseech thee, a love like his, eager to commit both life and talents to thee who gavest them; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
A former bishop of North Africa, Bill Musk, noted that North African Christians were persecuted in the early centuries of Christianity as they are now, and said unity was vital to withstand such challenges. A communiqué from the talks reported: "The Arab invasions eventually overwhelmed the church [in North Africa], but the seeds of its demise were sown long before."
Bishop Emeritus Musk also praised the fifth-century Council of Carthage, which took place in what is now Tunisia, at which it was decided that no diocese had the right to discipline leaders in another, despite a deep cultural divide within the church. Bishop Musk described the church at that time as being riven between a Latin elite that advocated a compassionate response to Christians who denied their faith under persecution, and local Berbers, who insisted upon faithfulness to Christianity until death.
Speakers at the conference emphasised the church's North African heritage, challenging the view of the church as a foreign imposition foisted on Europe's former colonies. American Canon Dr. Ashley Null, highlighted the "deep dependence" of Archbishop Thomas Cranmer, one of the architects of Anglicanism, on St. Augustine, whose bishopric of Hippo lies in modern-day Algeria.
Read it all.
Filed under: * Anglican - Episcopal Global South Churches & Primates * Christian Life / Church Life Church History * International News & Commentary Africa Middle East Egypt * Theology
Almighty God, who didst inspire thy servant Luke the physician to set forth in the Gospel the love and healing power of thy Son: Graciously continue in thy Church the like love and power to heal, to the praise and glory of thy Name; through the same thy Son Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever.
Both Delumeau and Bossy feature in Eire’s bibliography, but he has little sympathy with these attempts at an overarching morphology of “Reformation.” For him, what characterizes the religious transformations of the sixteenth century, and their out-workings in the seventeenth, is not a single unifying energy, good or bad, but their variety and multiple incompatibilities. The occasion of his book is the upcoming Luther anniversary, and he does justice to Luther’s unique role in triggering the collapse of the medieval religious synthesis. But he is keen to emphasize that Luther was just one, if the first, of the agents of the dramatic upheavals of the period, and in the long term, by no means the most important. Zwingli, a former humanist whose abandonment of medieval Catholic orthodoxy predated Luther’s, gets extended treatment, as does Calvin, who built on Zwingli’s initiatives to create the disciplined structures and alliances with civic society which would become the normative form of Protestantism. So, too, do the leaders of the more radical, apocalyptic, or rationalizing alternatives to Catholicism and to what became “mainstream” Protestantism. Eire does not give much away in his personal assessment of Luther, though alongside a meticulous analysis of the theology we get ample quotation illustrating Luther’s disconcerting penchant for scatological insult and a preoccupation with excreta aimed indiscriminately at Catholics and the devil.
Eire’s final chapter on the great Reformer is headed “Luther the reactionary” and deals with Luther’s violent repudiation of the apocalyptic radicalism of former disciples like Andreas Karlstadt and Thomas Müntzer, and especially with the Wittenbergers’ savage reaction to the Peasants’ Revolt of 1525....
Read it all.
Ignatius offers a fascinating insight into the heart of a true man of God given over to His will. It is tempting to want to leap from his example and vision of episcopacy to its practice within our own Church at this time, but such a leap needs great care. A bishop in the first decade of the second century cannot fairly be compared even to one of 250 years later let alone in the Church of today. The three-fold ministry was still in an early stage of its development. Even though Lightfoot has cogently argued that a case can be made for regarding episcopacy as being of Apostolic direction, and therefore possessing Divine sanction, long years of evolution and growth lay before it. At this stage too the Church across the Roman Empire faced the daily possibility of considerable persecution and martyrdom. That demanded a particular kind of shepherding and witness.
On the other hand a bishop at the beginning of the third millennium might profitably and properly ask (or be asked) whether endless committees and synods are really the way in which their lives are to be laid down for their flock? An institution requires administration, but in the New Testament list of charisms, administrators are quite low in the order of priorities, and of its pastors at this time the Church has other, more pressing, needs. Rather than imposing upon an already disheartened clergy systems of appraisal (mostly copied from secular models of management) it would be good for parish priests to experience bishops as those who were around so much that they could afford regularly to ‘drop in’ and just be with them. It is hard to expect the parish clergy to make visiting a priority if their fathers in God do not set an example.
In some dioceses the more obviously pastoral role has sometimes been exercised by a suffragan but as more and more diocesan bishops, at least within the Church of England, are being selected from the ranks of the suffragans the temptation is for those who are ambitious to prove their worth more as potential managers than those given to the ‘Word of God and prayer’ (Acts 6.2). If the communities within which the bishops are to exercise their ministry of unity and care are too large for them to do their work has not the time come to press for smaller dioceses and for bishops to strip themselves of the remnants of the grandeur their office once held and be found, above all, with their clergy and amongst the people, drawing them together into the unity for which Christ gave himself?
Read it all.
Almighty God, we praise thy name for thy bishop and martyr Ignatius of Antioch, who offered himself as grain to be ground by the teeth of wild beasts that he might present unto thee the pure bread of sacrifice. Accept, we pray thee, the willing tribute of our lives, and give us a share in the pure and spotless offering of thy Son Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Ah, ohlala, que je souffre, oh, c'est terrible !— Corentin (@Atogadp) September 28, 2016
Cesare Fracanzano - Martyrdom of Saint Ignatius of Antioch. N.d., XVIIth century pic.twitter.com/qbVbKSFkrg
O God, who by thy Holy Spirit didst move Teresa of Avila to manifest to thy Church the way of perfection: Grant us, we beseech thee, to be nourished by her excellent teaching, and enkindle within us a lively and unquenchable longing for true holiness; through Jesus Christ, the joy of loving hearts, who with thee and the same Holy Spirit liveth and reigneth, one God, for ever and ever.
St Theresa of Avila: mystic, Doctor of the Church, reformer of the Carmelite Order with St John of God.— Fr Brad Sweet (@BradBradsweet) October 15, 2016
(15 Oct) pic.twitter.com/JuFqix805e
On October 15, 1906, Samuel Isaac Joseph Schereschewsky, the Jewish-born, rabbinical school-trained, former Anglican bishop of Shanghai, died in Tokyo, after a lengthy illness, at age 75. Apart from the novelty interest of a converted Jew becoming a church official and serving in the exotic East, Schereschewsky is remembered for having produced a much-respected translation into Mandarin Chinese of the Hebrew Bible, among other sacred texts, which became the standard 20th-century translation.
Samuel Schereschewsky was born on May 6, 1831, in Tauroggen, a Jewish shtetl in the Russian empire, in what is today southwest Lithuania. Both of his parents – the former Rosa Salvatha, of Sephardi-Jewish heritage, and Samuel Joseph Schereschewsky – died when he was very young. Samuel was apparently raised by a much older half-brother, a timber merchant who was the product of his father’s first marriage.
At age 15, he left his brother’s home, and held jobs as a glazier and as a Hebrew tutor before entering the rabbinical seminary in Zhytomir, in Ukraine.
Read it all.
O God, who in thy providence didst call Joseph Schereschewsky from his home in Eastern Europe to the ministry of this Church, and didst send him as a missionary to China, upholding him in his infirmity, that he might translate the holy Scriptures into languages of that land: Lead us, we pray thee, to commit our lives and talents to thee, in the confidence that when thou givest thy servants any work to do, thou dost also supply the strength to do it; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
The Episcopal Church today commemorates Joseph Schereschewsky, Bishop, Scholar 1906 pic.twitter.com/DAqLUedpyw— Anglican Church SPB (@anglicanspb) October 14, 2014
The first vision was experienced by a monk named Godwine, "a man of great simplicity and innocence", who was a former sacristan of the monastery. While asleep on the eve of Wilfrid's feast, he was woken by sounds in the choir: he heard the singing of the familiar chants appointed for the beginning of the vigil - Domine, labia mea aperies; Deus, in adiutorium meum intende - and the Psalm, Domine, quid multiplicati sunt. Then he heard voices singing Unum Deum in Trinitate fideliter adoremus, cuius fide Deo uiuit sanctus presul Wilfridus - "Let us faithfully worship one God in the Trinity, through faith in whom holy Bishop Wilfrid lives in God". When he heard this, Godwine thought he must have overslept, so he jumped up and hurried to the choir, chastising himself for his laziness. He reached the entrance to the choir and hesitated, realising that he didn't recognise the voices which were singing as those of his brother monks.
Then he looked into the choir, and it was empty. Since he could still hear the singing, he thought his eyes must be blurred by sleep, so he went to his usual place in the choir; but as he stood there he could see everything clearly, and there was no one there. But he could still hear singing - a multitude of voices in harmony. "But now it seemed to him that he was not hearing them singing psalms nearby, but rather from above, as if they were in the rafters of the church; and so, ascending as they sang and escaping as they ascended from the ears of the brother listening to them, these holy angels who had come, praising in hymns God who lives gloriously in his saint, once again sought the heavenly realms."
Read it all.
Yet Jesus Christ is also the Life. This means he is the one who conquers death and offers life eternal to all. But as many biblical scholars have noted, “eternal life” is about a life of unimaginable quality. A life of beauty.
“Beauty,” wrote psychologist Rollo May, “is the experience that gives us a sense of joy and a sense of peace simultaneously. … Beauty is serene and at the same time exhilarating; it increases one’s sense of being alive. … Beauty is the mystery which enchants us.”
Beauty fills us with joy and peace precisely because it indirectly and mysteriously manifests the one who is the Life. One might even paraphrase our Lord and say that Jesus Christ is the way, the truth, and the beautiful. Or to put it more succinctly, it is in Jesus Christ that we can know, relish, and live into what we here at CT call a “beautiful orthodoxy.” It is in Christ alone that we can know, relish, and live into the truly good, the truly true, and the truly beautiful as manifested in Jesus’ life, death, and resurrection.
Read it all.
O God, who hast made of one blood all the peoples of the earth, and sent thy Son to preach peace to those who are far off and to those who are near: Grant that we, following the example of thy servant Philip, may bring thy Word to those who seek thee for the glory of thy Name; through Jesus Christ our Lord, who liveth and reigneth with thee in the unity of the Holy Spirit, one God, now and for ever. Amen.
Another of the king's chief men, approving of his words and exhortations, presently added: "The present life of man, O king, seems to me, in comparison of that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter, with your commanders and ministers, and a good fire in the midst, whilst the storms of rain and snow prevail abroad. The sparrow, I say, flying in at one door, and immediately out at another, whilst he is within, is safe from the wintry storm; but after a short space of fair weather, he immediately vanishes out of your sight, into the dark winter from which he had emerged. So this life of man appears for a short space, but of what went before, or what is to follow, we are utterly ignorant. If, therefore, this new doctrine contains something more certain, it seems justly to deserve to be followed." The other elders and king's counsellors, by divine inspiration, spoke to the same effect.
Read it all.
Loving God, Shepherd of thy people, we offer thanks for the ministry of Henry Melchior Muhlenberg, who left his native land to care for the German and Scandinavian pioneers in North America; and we pray that, following the teaching and example of his life, we may grow into the full stature of Christ; who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.
Pope Francis spoke to the Archbishop of Canterbury, Justin Welby, and the Primates of the Anglican Communion in a Vatican audience on Thursday.
The Holy Father recalled the historic meeting between Blessed Paul VI and Archbishop Michael Ramsey 50 years ago, which has led to a gradual rapprochement based on theological dialogue.
He then reflected with them on the three themes of ‘prayer, witness, and mission’ as a basis for ‘our continuing common journey’.
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History * Religion News & Commentary Ecumenical Relations Other Churches Roman Catholic Pope Francis * Theology
yndale has been called the architect of the English language, and in many cases he invented words to better convey the original:
And scores of his phrases have proved impossible to better in the last five centuries…
“Let there be light”
“In the beginning was the word and the word was with God and the word was God”
Wonderful stuff--make sure to read it all.
Today we remember William Tyndale,Translator of the Scriptures and Reformation Martyr who died in 1536 https://t.co/VPpCqJhV9X— Church of England (@c_of_e) October 6, 2016
Almighty God, who didst plant in the heart of thy servants William Tyndale and Miles Coverdale a consuming passion to bring the Scriptures to people in their native tongue, and didst endow them with the gift of powerful and graceful expression and with strength to persevere against all obstacles: Reveal to us, we pray thee, thy saving Word, as we read and study the Scriptures, and hear them calling us to repentance and life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
Fifty years ago our predecessors, Pope Paul VI and Archbishop Michael Ramsey met in this city hallowed by the ministry and blood of the Apostles Peter and Paul. Subsequently, Pope John Paul II with Archbishop Robert Runcie, and later with Archbishop George Carey, and Pope Benedict XVI with Archbishop Rowan Williams, prayed together here in this Church of Saint Gregory on the Caelian Hill from where Pope Gregory sent Augustine to evangelise the Anglo-Saxon people. On pilgrimage to the tombs of these apostles and holy forebears, Catholics and Anglicans recognize that we are heirs of the treasure of the Gospel of Jesus Christ and the call to share that treasure with the whole world. We have received the Good News of Jesus Christ through the holy lives of men and women who preached the Gospel in word and deed and we have been commissioned, and empowered by the Holy Spirit, to be Christ’s witnesses “to the ends of the earth” (Acts 1: 8). We are united in the conviction that “the ends of the earth” today, is not only a geographical term, but a summons to take the saving message of the Gospel particularly to those on the margins and the peripheries of our societies.
In their historic meeting in 1966, Pope Paul VI and Archbishop Ramsey established the Anglican-Roman Catholic International Commission to pursue a serious theological dialogue which, “founded on the Gospels and on the ancient common traditions, may lead to that unity in truth, for which Christ prayed”. Fifty years later we give thanks for the achievements of the Anglican-Roman Catholic International Commission, which has examined historically divisive doctrines from a fresh perspective of mutual respect and charity. Today we give thanks in particular for the documents of ARCIC II which will be appraised by us, and we await the findings of ARCIC III as it navigates new contexts and new challenges to our unity.
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby * Christian Life / Church Life Church History * Religion News & Commentary Ecumenical Relations Other Churches Roman Catholic Pope Francis
Most high, all powerful, all good Lord!
All praise is Yours, all glory, all honor, and all blessing.
To You, alone, Most High, do they belong.
No mortal lips are worthy to pronounce Your name.
Be praised, my Lord, through all Your creatures,
especially through my lord Brother Sun,
who brings the day; and You give light through him.
And he is beautiful and radiant in all his splendor!
Of You, Most High, he bears the likeness.
Be praised, my Lord, through Sister Moon and the stars;
in the heavens You have made them bright, precious and beautiful.
Most high, omnipotent, good Lord, grant unto thy people grace to renounce gladly the vanities of this world; that, following the way of blessed Francis, we may for love of thee delight in thy whole creation with perfectness of joy; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Happy feast day of Saint Francis of Assisi! The most popular and Holy Saint without doubt, who rebuilt Christ's Church and bore His wounds pic.twitter.com/LwRLodv73d— Man of Catholicism (@Catholicismguy) October 4, 2016
A Third Trumpet from the South
The Third Anglican Global South to South Encounter
Red Sea (Egypt), 25-30 October 2005
The Third Anglican South-to-South Encounter has graphically demonstrated the coming of age of the Church of the Global South. We are poignantly aware that we must be faithful to God's vision of one, holy, catholic and apostolic Church. We do not glory in our strengths but in God's strength. We do not shrink from our responsibility as God's people because of our weaknesses but we trust God to demonstrate His power through our weakness. We thank God for moving us forward to serve Him in such a time as this.
1. A total of 103 delegates of 20 provinces in the Global South (comprising Africa, South and South East Asia, West Indies and South America), representing approximately two-thirds of the Anglican Communion, met for the 3rd Global South to South Encounter from 25-30 October 2005 at Ain El-Sukhna by the Red Sea in Egypt. The theme of the Encounter was "One, Holy, Catholic and Apostolic Church: Being A Faithful Church For Such A Time As This".
2. We deeply appreciated the Archbishop of Canterbury for the time he spent with us, his listening ear and encouraging words. We took to heart his insight that the four marks of the Church are not attributes we possess as our own right, nor goals to attain by human endeavour, but they are expressed in us as we deeply focus on Jesus Christ, who is the Source of them all (John 17:17-21).
3. We were really warmed by the welcome that we received here by the President, the government and the people of Egypt. We valued the great efforts made by the state security personnel who are making the land of Egypt a secure and safe place to all her visitors. We were touched by the warm hospitality of the Diocese of Egypt.
4. We have witnessed in Egypt a wonderful model for warm relations between Christians and Muslims. We admire the constructive dialogue that is happening between the two faiths. We appreciated the attendance of the Grand Imam of Al-Azhar, Dr Mohammed Said Tantawi, the representative of Pope Shenouda III and other religious leaders at the State Reception to launch our Encounter. We were encouraged by their wise contributions.
B. We Gathered
5. We gathered to seek the face of God, to hear His Word afresh and to be renewed by His Spirit for total obedience to Christ who is Lord of the Church. That is why the gathering was called an "Encounter" rather than a conference. The vital question we addressed was: What does it mean to be one, holy, catholic and apostolic Church in the midst of all the challenges facing the world and the Church?
6. The world of the Global South is riddled with the pain of political conflict, tribal warfare and bloodshed. The moral and ethical foundations of several of our societies are being shaken. Many of our nations are beset by problems of poverty, ignorance and sickness, particularly the HIV and AIDS that threaten millions, especially in Africa. In addition to that, thousands of people have suffered from severe drought in Africa, earthquakes in South Asia, and hurricanes in the Americas - we offer our support and prayers to them.
7. Apart from the world condition, our own Anglican Communion sadly continues to be weakened by unchecked revisionist teaching and practices which undermine the divine authority of the Holy Scripture. The Anglican Communion is severely wounded by the witness of errant principles of faith and practice which in many parts of our Communion have adversely affected our efforts to take the Gospel to those in need of God's redeeming and saving love.
8. Notwithstanding these difficult circumstances, several parts of our Communion in the Global South are witnessing the transforming power of the Gospel and the growth of the Church. The urgency of reaching vast multitudes in our nations for Christ is pressing at our door and the fields are ready for harvest.
9. Surrounded by these challenges and seeking to discover afresh our identity we decided to dig deeper into God's Word and into the tradition of the Church to learn how to be faithful to God's gift and call to be His one, holy, catholic and apostolic people. We deliberately chose to meet in Egypt for two reasons:
a. Biblically, Egypt features prominently in the formative period of the calling of God's people (Exodus 19). Moreover, Egypt was part of the cradle that bore the entry of the Savior into the world (Hosea 11:1; Matthew 2:13-15).
b. Meeting by the Red Sea, we could not help but be inspired by the historic crossing of God's people into the realm where He purposed to make them a "light to the nations" (Isaiah 42:6). Part of that blessing was fulfilled when Alexandria became a center of early Christianity, where church fathers formulated and held on to the Christian faith through the early centuries.
C. We Discovered Afresh
10. We discovered afresh the depth and richness of our roots in the one, holy, catholic and apostolic Church. Carefully researched papers were presented at the Encounter in the context of worship, prayer, Bible Study and mutual sharing. We recognize the dynamic way in which the four marks of the Church are inextricably interwoven. The salient truths we encountered inspired us and provided a basis for knowing what God requires of us.
The Church is One
11. The Church is called to be one. Our unity is willed by our Lord Jesus Christ Himself, who prayed that we "all might be one." (John 17:20-21) A great deal of confusion has arisen out of misunderstanding that prayer and the concept of unity. For centuries, the Church has found unity in the Person and teaching of Jesus Christ, as recorded in Scripture. We are one in Him, and that binds us together. The foundation and expression of our unity is found in Jesus Christ as Saviour and Lord.
12. While our unity may be expressed in institutional life, our unity is grounded in our living relationship with the Christ of Scripture. Unity is ever so much more than sharing institutionally. When we are "in Christ," we find that we are in fellowship with others who are also in Him. The fruit of that unity is that we faithfully manifest the life and love of Christ to a hurting and groaning world (Romans 8:18-22).
13. Christian unity is premised on truth and expressed in love. Both truth and love compel us to guard the Gospel and stand on the supreme authority of the whole Word of God. The boundary of family identity ends within the boundary of the authentic Word of God.
The Church is Holy
14. The Church of Jesus Christ is called to be holy. All Christians are to participate in the sanctification of their lives through submission, obedience and cooperation with the Holy Spirit. Through repentance the Church can regain her rightful position of being holy before God. We believe concurrently that holiness is imparted to us through the life, ministry, death and resurrection of our Lord Jesus Christ (Heb 10:21-23). He shares His holiness with us and invites us to be conformed to His likeness.
15. A holy Church is prepared to be a "martyr" Church. Witness unto death is how the Early Church articulated holiness in its fullest sense (Acts 22:20; Rev 2:13, 12:11).
The Church is Catholic
16. The Catholic faith is the universal faith that was "once for all" entrusted to the apostles and handed down subsequently from generation to generation (Jude 3). Therefore every proposed innovation must be measured against the plumb line of Scripture and the historic teaching of the Church.
17. Catholicity carries with it the notion of completeness and wholeness. Thus in the church catholic "when one part suffers, every part suffers with it" (1 Cor 12:26). The local church expresses its catholicity by its devotion to apostolic teaching, its attention to prayer and the sacrament, its warm and caring fellowship and its growth through evangelism and mission (Acts 2:42-47).
The Church is Apostolic
18. The Church is apostolic in its doctrine and teaching. The apostolic interpretation of God's salvation plan effected in Christ Jesus is binding on the Church. God established the Church on the "foundation of the apostles and prophets with Christ Jesus Himself as the chief cornerstone" (Eph 2:20).
19. The Church is apostolic in its mission and service. "As the Father has sent Me, so I send you." (John 20:21) In each generation He calls bishops in apostolic succession (Eph 4:11-12) to lead the Church out into mission, to teach the truth and to defend the faith. Accountability to God, to those God places over us and to the flock is an integral part of church leadership.
D. We Commit
20. As a result of our Encounter, we emerge with a clearer vision of what the Church is called to be and to do, with a renewed strength to pursue that vision. Specifically, we made commitments in the following areas.
The Authority of the Word of God
21. Scripture demands, and Christian history has traditionally held, that the standard of life, belief, doctrine, and conduct is the Holy Scripture. To depart from apostolic teaching is to tamper with the foundation and to undermine the basis of our unity in Christ. We express full confidence in the supremacy and clarity of Scripture, and pledge full obedience to the whole counsel of God's Word.
22. We in the Global South endorse the concept of an Anglican Covenant (rooted in the Windsor Report) and commit ourselves as full partners in the process of its formulation. We are seeking a Covenant that is rooted in historic faith and formularies, and that provides a biblical foundation for our life, ministry and mission as a Communion. It is envisaged that once the Covenant is approved by the Communion, provinces that enter into the Covenant shall be mutually accountable, thereby providing an authentic fellowship within the Communion.
23. Anglicans of the Global South have discovered a vibrant spiritual life based on Scripture and empowered by the Spirit that is transforming cultures and communities in many of our provinces. It is to this life that we seek to be formed and found fully faithful. We reject the expectation that our lives in Christ should conform to the misguided theological, cultural and sociological norms associated with sections of the West.
Mission and Ministry
24. Churches in the Global South commit to pursue networking with one another to add strength to our mission and ministry. We will continue to explore appropriate structures to facilitate and support this.
25. Shared theological foundations are crucial to authentic fellowship and partnership in mission and ministry. In that light, we welcome the initiative to form the Council of Anglican Provinces of the Americas and the Caribbean (CAPAC). It is envisaged that CAPAC will not only provide a foundation on the historic formularies of Anglican faith but also provide a structure with which member churches can carry out formal ministry partnerships with confidence.
26. Global South is committed to provide our recognition, energy, prayers and experience to the Networks in the USA and Canada, the Convocation of Nigerian Anglicans in the USA, those who make Common Cause and the Missionary District that is gathering congregations that circumstances have pressed out of ECUSA. We are heartened by the bold witness of their people. We are grateful that the Archbishop of Canterbury publicly recognized the Anglican Communion Network in the USA and the Anglican Network in Canada as faithful members of the Anglican Communion.
27. As for the other provinces and dioceses around the world who remain steadfastly committed to this faith, we look forward to further opportunities to partner with them in the propagation of the Gospel. We will also support those orthodox dioceses and congregations which are under difficult circumstances because of their faithfulness to the Word. We appreciate the recent action of the Primate of the Southern Cone who acted to stabilize the volatile situation in Recife, Brazil.
In this regard, we take this opportunity to acknowledge the immense contribution of the Primate of South East Asia to the development of the Global South and to the preservation of orthodoxy across the worldwide Anglican Communion.
28. In order to provide teaching that preserves the faith and fits our context, it is crucial to update the curricula of our theological institutions in the Global South to reflect our theological perspective and mission priorities. We note from the All Africa Bishops Conference their concern that far too many Western theological education institutions have become compromised and are no longer suitable for training leaders for our provinces. We call for the re-alignment of our priorities in such a way as to hasten the full establishment of adequate theological education institutions across the Global South so that our leaders can be appropriately trained and equipped in our own context. We aim to develop our leaders in biblical and theological training, and seek to nurture indigenous theologians. We will provide information on institutions in the Global South, and we will encourage these institutions to explore ways to provide bursaries and scholarships.
The Current Crisis provoked by North American Intransigence
29. The unscriptural innovations of North American and some western provinces on issues of human sexuality undermine the basic message of redemption and the power of the Cross to transform lives. These departures are a symptom of a deeper problem, which is the diminution of the authority of Holy Scripture. The leaders of these provinces disregard the plain teaching of Scripture and reject the traditional interpretation of tenets in the historical Creeds.
30. This Encounter endorses the perspectives on communion life found in sections A & B of the Windsor Report, and encourages all Provinces to comply with the request from the Primates' Communiqué in February 2005 which states:
"We therefore request all provinces to consider whether they are willing to be committed to the inter-dependent life of the Anglican Communion understood in the terms set out in these sections of the report."
31. The Windsor Report rightly points out that the path to restoring order requires that either the innovating provinces/dioceses conform to historic teaching, or the offending provinces will by their actions be choosing to walk apart. Paragraph 12 of the Primates Communiqué says:
"Whilst there remains a very real question about whether the North American churches are willing to accept the same teaching on matters of sexual morality as is generally accepted elsewhere in the Communion, the underlying reality of our communion in God the Holy Trinity is obscured, and the effectiveness of our common mission severely hindered."
32. Regrettably, even at the meeting of the Anglican Consultative Council (ACC) in Nottingham in 2005, we see no evidence that both ECUSA and the Anglican Church of Canada are willing to accept the generally accepted teaching, nor is there evidence that they are willing to turn back from their innovations.
33. Further, the struggles of the Communion have only been exacerbated by the lack of concrete progress in the implementation of the recommendations of the Windsor Report. The slow and inadequate response of the Panel of Reference has trivialized the solemn charge from the Primates and has allowed disorder to multiply unnecessarily. We recognize with regret the growing evidence that the Provinces which have taken action creating the current crisis in the Communion continue moving in a direction that will result in their "walking apart." We call for urgent and serious implementation of the recommendations of the Windsor Report. Unscriptural and unilateral decisions, especially on moral issues, tear the fabric of our Communion and require appropriate discipline at every level to maintain our unity. While the Global South calls for the errant provinces to be disciplined, we will continue to pray for all who embrace these erroneous teachings that they will be led to repentance and restoration.
34. Our on-going participation in ministry and mission requires godly and able spiritual leadership at all times. We are encouraged that many inspirational leaders in our midst bear witness to the Scriptures and are effectively bringing the Gospel to surrounding cultures. We commit ourselves to identify the next generation of leaders and will seek to equip and deploy them wherever they are needed.
35. We need inspirational leaders and accountability structures. These mechanisms which we are looking into must ensure that leaders are accountable to God, to those over us in the Lord, to the flock and to one another in accordance to the Scriptures. This last aspect is in keeping with the principle of bishops and leaders acting in council. In this way, leaders become the role models that are so needed for the flock.
36. The Global South emphasizes the involvement and development of youth in the life of the Church. The youth delegates encouraged the whole gathering by the following collective statement during the Encounter:
"Many youths in the Global South are taking up the challenge of living in moral purity in the face of the rising influence of immoral values and practice, and the widening epidemic of HIV and AIDS. Young people will be ready to give their lives to the ministry of the Church if she gives them exemplary spiritual leadership and a purpose to live for. Please pray that we will continue to be faithful as the Church of 'today and tomorrow'. It is also our heart's cry that the Communion will remain faithful to the Gospel."
37. As the church catholic we share a common concern for the universal problem of debt and poverty. The inequity that exists between the rich and the poor widens as vast sums borrowed by previous governments were not used for the intended purposes. Requiring succeeding generations of people who never benefited from the loans and resources to repay them will impose a crushing and likely insurmountable burden. We welcome and appreciate the international efforts of debt reduction and cancellation, for example, the steps recently carried out by G8 leaders.
38. A dimension of responsible stewardship and accountability is the clear call to be financially self-sustaining. We commend the new initiative for financial self-sufficiency and development being studied by the Council of Anglican Provinces of Africa (CAPA). This is not only necessary because of the demands of human dignity; it is the only way to have sustainable economic stability.
HIV and AIDS
39. A holy Church combines purity and compassion in its witness and service. The population of the world is under assault by the HIV and AIDS pandemic, but the people of much of the Global South are hit particularly hard because of poverty, lifestyle habits, lack of teaching and the paucity of appropriate medication. Inspired by the significant success of the Church in Uganda in tackling HIV and AIDS, all our provinces commit to learn and apply similar intentional programmes which emphasize abstinence and faithfulness in marriage. We call on governments to ensure that they are providing adequate medication and treatment for those infected.
40. The holy Church will "show forth fruits that befit repentance" (Matt 3:8). Many of us live in regions that have been deeply wounded by corruption. Not only do we have a responsibility to live transparent lives of utmost honesty in the Church, we are called to challenge the culture in which we live (Micah 6:8). Corruption consumes the soul of society and must be challenged at all costs. Transparency and accountability are key elements that we must manifest in bearing witness to the cultures in which we live.
41. Many of us from across the Global South live juxtaposed with violent conflict, most egregiously manifest in violence against innocents. In spite of the fact that the conflicts which grip many of our provinces have resulted in many lives being lost, we are not defeated. We find hope in the midst of our pain and inspiration from the martyrs who have shed their blood. Their sacrifice calls us to faithfulness. Their witness provokes us to pursue holiness. We commit ourselves to grow to become faithful witnesses who "do not love their lives even unto death" (Rev 12:11).
E. We Press On
42. We emerge from the Encounter strengthened to uphold the supreme authority of the Word of God and the doctrinal formularies that have undergirded the Anglican Communion for over four and a half centuries. Communion requires alignment with the will of God first and foremost, which establishes our commonality with one another. Such expressions of the will of God which Anglicans should hold in common are: one Lord, one faith, one baptism; Holy Scripture; apostolic teaching and practice; the historic Creeds of the Christian Church; the Articles of Religion and the doctrinal tenets as contained in the 1662 Book of Common Prayer. Holding truth and grace together by the power of the Holy Spirit, we go forward as those entrusted "with the faith once delivered" (Jude 3).
43. By the Red Sea, God led us to renew our covenant with Him. We have committed ourselves to obey Him fully, to love Him wholly, and to serve Him in the world as a "kingdom of priests and a holy nation" (Exodus 19:6). God has also helped us to renew our bonds of fellowship with one another, that we may "stand firm in one spirit, contending as one man in the faith of the Gospel" (Phil 1:27).
44. We offer to God this growing and deepening fellowship among the Global South churches that we might be a servant-body to the larger Church and to the world. We see ourselves as a unifying body, moving forward collectively as servants of Christ to do what He is calling us to do both locally in our provinces and globally as the "scattered people of God throughout the world" (1 Peter 1:1).
45. Jesus Christ, "that Great Shepherd of the sheep" (Heb 13:20, Micah 5:4), is caring for His flock worldwide, and He is gathering into His one fold lost sheep from every tribe and nation. We continue to depend on God's grace to enable us to participate with greater vigour in Christ's great enterprise of saving love (1 Peter 2:25, John 10:14-16). We shall press on to glorify the Father in the power of the Spirit until Christ comes again. Even so, come Lord Jesus.
The Third Anglican Global South to South Encounter Red Sea, Egypt 25-30 October 2005
O God, who by the teaching of thy faithful servant and bishop Remigius didst turn the nation of the Franks from vain idolatry to the worship of thee, the true and living God, in the fullness of the catholic faith; Grant that we who glory in the name of Christian may show forth our faith in worthy deeds; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
[Kenneth] Woodward locates the Methodist Moment as having begun in modern U.S. politics back in 1972, but he notes that it passed quickly after the flop of Methodist George McGovern’s presidential campaign. Yet Woodward finds good reason to talk about a named “moment” because, as it slows or morphs, it leaves behind a changed landscape—think of a glacial moraine, which marks where a glacier once changed a mountainside, then lives on in stony and rocky residue. We live off that residue in the new landscape. Woodward lists many features of this Methodist influence in political movements, some of which he does not favor at all, and others which have to be reckoned with anew.
My interest in “episodes” and “moments” derives from my impulse to caution against utopian visions of causes, the belief that this time “we” have invented or devised or worked for a continually energetic movement or achievement. The concept of the “moment” is a reminder that nothing lasts, but that participants in efforts to change, though they do not win, may well be deserving of investment, renewal, revisitation. Only believers in inevitable and enduring progress, or who idolize their own efforts and causes, forget that episodes and moments come and go—for better and/or for worse.
Read it all.
Today we remember Jerome, translator of the Scriptures. Rembrandt etching of Jerome & lion c.1633-35. [Prints 50/7] pic.twitter.com/jKAB8trIf7— LambethPalaceLibrary (@lampallib) September 30, 2016
O Lord, thou God of truth, whose Word is a lantern to our feet and a light upon our path: We give thee thanks for thy servant Jerome, and those who, following in his steps, have labored to render the Holy Scriptures in the language of the people; and we beseech thee that thy Holy Spirit may overshadow us as we read the written Word, and that Christ, the living Word, may transform us according to thy righteous will; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Today we remember Jerome, whose translations were crucial to the spread of Christianity and Christian study: https://t.co/3qB3w3N5ZD— Church of England (@c_of_e) September 30, 2016
...do not imagine that indifference on these matters offers you an escape route. If you doubt that infant baptism or the Real Presence are issues worth dividing over, then you will find no real place at the Reformation table, either. As Lyndal Roper’s excellent new biography of Luther shows, the Real Presence was central to Luther’s thinking, and to say otherwise is to domesticate him beyond recognition. On this point, even Calvin and Zwingli could be categorized under the “S”-word as far as Luther was concerned. And perhaps we had better not mention what a serious deviation from the Nicene doctrine of the Trinity would have earned you. Michael Servetus could sadly testify to that.
The problem is that the Reformation is only really congenial to modern American evangelicalism if it is reduced to little more than the doctrine of justification by grace through faith. The sixteenth-century Reformation was about a whole lot more—and a whole lot that sits uncomfortably with the modern evangelical faith. So, like Bonhoeffer and C. S. Lewis, the Reformers and the Reformation must be bowdlerized, and by a strange domesticating metamorphosis, become modern American evangelicals. The truth is: The priorities and concerns of American evangelicalism have a highly tenuous and ambiguous relationship to those we find embodied in the confessions and catechisms of the Reformation and exemplified in the attitudes and actions of the Reformers.
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Lo, we honour widely throughout the earth
the high-angel's tide in harvest,
Michael, as the multitude know,
five nights after the equinox day.
St Michael, dragon-slayer, guardian of humanity and weigher of souls, was immensely popular in the medieval period, and in this post are four pieces about St Michael by medieval English writers: a Latin sequence by the eighth-century Northumbrian scholar Alcuin; an English homily from c.990 by Ælfric; a prayer in verse by John Lydgate (c.1370–c.1451); and a homily by John Mirk (fl. c.1382–c.1414). Illustrations are from English manuscripts in the British Library and from some churches I've recently visited.
Read it all.
Gracious God, we offer thanks for the lives and work of Richard Rolle, Walter Hilton, and Margery Kempe, hermits and mystics, who, passing through the cloud of unknowing, beheld thy glory. Help us, after their examples, to see thee more clearly and love thee more dearly, in the Name of Jesus Christ our Savior; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
“Lewis was committed to classical liberalism in the tradition of John Locke and John Stuart Mill,” according to Professors Dyer and Watson, meaning he believed in the wisdom of limited government, equality under the law, and a robust private sphere. Lewis also presciently warned that Christians were tempted to abuse political power in ways that were bad for both Christianity and the state. He believed that theocracy was the worst form of government and detested the idea of a “Christian party,” which risked blaspheming the name of Christ.
“The danger of mistaking our merely natural, though perhaps legitimate, enthusiasms for holy zeal, is always great,” Lewis wrote. “The demon inherent in every party is at all times ready enough to disguise himself as the Holy Ghost; the formation of a Christian Party means handing over to him the most efficient makeup we can find.”
Lewis knew that a faith-informed conscience could advance justice and that Christianity played an enormous part in establishing the concept of natural rights and the dignity of the human person. But he also believed that legislation is not an exact science; that a Christian citizen does not, in the words of Professors Dyer and Watson, “have the authority to represent his or her prudential judgment as required by Christianity”; and that no political party can come close to approximating God’s ideal. Christianity is about ends, not means, according to Lewis, and so he spent a good deal of his life articulating what he believed was the telos, the ultimate purpose, of human beings. Lewis was convinced that partisan political engagement often undermined that effort.
Read it all.
Filed under: * Anglican - Episcopal * Christian Life / Church Life Church History * Economics, Politics Politics in General * International News & Commentary England / UK * Theology Anthropology Ethics / Moral Theology
The Cross is the abyss of wonders, the centre of desires, the school of virtues, the house of wisdom, the throne of love, the theatre of joys, and the place of sorrows; It is the root of happiness, and the gate of Heaven.
Of all the things in Heaven and Earth it is the most peculiar. It is the most exalted of all objects. It is an Ensign lifted up for all nations, to it shall the Gentiles seek, His rest shall be glorious: the dispersed of Judah shall be gathered together to it, from the four corners of the earth. If Love be the weight of the Soul, and its object the centre, all eyes and hearts may convert and turn unto this Object: cleave unto this centre, and by it enter into rest. There we might see all nations assembled with their eyes and hearts upon it. There we may see God’s goodness, wisdom and power: yea His mercy and anger displayed. There we may see man’s sin and infinite value. His hope and fear, his misery and happiness. There we might see the Rock of Ages, and the Joys of Heaven. There we may see a Man loving all the world, and a God dying for mankind. There we may see all types and ceremonies, figures and prophecies. And all kingdoms adoring a malefactor: An innocent malefactor, yet the greatest in the world. There we may see the most distant things in Eternity united: all mysteries at once couched together and explained. The only reason why this Glorious Object is so publicly admired by Churches and Kingdoms, and so little thought of by particular men, is because it is truly the most glorious: It is the Rock of Comforts and the Fountain of Joys. It is the only supreme and sovereign spectacle in all Worlds. It is a Well of Life beneath in which we may see the face of Heaven above: and the only mirror, wherein all things appear in their proper colours: that is, sprinkled in the blood of our Lord and Saviour.
The Cross of Christ is the Jacob’s ladder by which we ascend into the highest heavens. There we see joyful Patriarchs, expecting Saints, Prophets ministering Apostles publishing, and Doctors teaching, all Nations concentering, and Angels praising. That Cross is a tree set on fire with invisible flame, that Illuminateth all the world. The flame is Love: the Love in His bosom who died on it. In the light of which we see how to possess all the things in Heaven and Earth after His similitude. For He that suffered on it was the Son of God as you are: tho’ He seemed only a mortal man. He had acquaintance and relations as you have, but He was a lover of Men and Angels. Was he not the Son of God; and Heir of the whole world? To this poor, bleeding, naked Man did all the corn and wine, and oil, and gold and silver in the world minister in an invisible manner, even as He was exposed lying and dying upon the Cross.
--Centuries of Meditations 1:58-60
Creator of wonder and majesty, who didst inspire thy poet Thomas Traherne with mystical insight to see thy glory in the natural world and in the faces of men and women around us: Help us to know thee in thy creation and in our neighbors, and to understand our obligations to both, that we may ever grow into the people thou hast created us to be; through our Savior Jesus Christ, who with thee and the Holy Spirit livest and reignest, one God, in everlasting light. Amen.
This sure is matter of love; but came there any good to us by it? There did. For our conception being the root as it were, the very groundsill of our nature; that He might go to the root and repair of our nature from the very foundation, thither He went; that what had been there defiled and decayed by the first Adam, might by the Second be cleansed and set right again. That had our conception been stained, by Him therefore, primum ante omnia,to be restored again. He was not idle all the time He was an embyro all the nine months He was in the womb; but then and there He even ate out the core of corruption that cleft to our nature and us, and made both us and it an unpleasing object in the sight of God.
And what came of this? We who were abhorred by God, filii irae was our title, were by this means made beloved in Him. He cannot, we may be sure, account evil of that nature, that is now become the nature of His own Son is now no less than ours. Nay farther, given this privilege to the children of such as are in Him, though but of one parent believing, that they are not as the seed of two infidels, but are in a degree holy, eo ipso; and have a farther right to the laver of regeneration, to sanctify them throughout by the renewing of the Holy Ghost. This honour is to us by the dishonour of Him; this the good by Christ an embyro.
--From a sermon preached before King James, at Whitehall, on Sunday, the Twenty-fifth of December, 1614
Almighty God, who gavest thy servant Lancelot Andrewes the gift of thy holy Spirit and made him a man of prayer and a faithful pastor of thy people: Perfect in us what is lacking of thy gifts, of faith, to increase it, of hope, to establish it, of love, to kindle it, that we may live in the life of thy grace and glory; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the same Holy Spirit, one God, now and for ever. Amen.
Today we remember Lancelot Andrewes Bishop of Winchester and Spiritual Writer who died in 1626 pic.twitter.com/FaDRJTM1Gf— Church of England (@c_of_e) September 25, 2015
Brinkley did attract many young clergy to Cloyne. During the winter of 1831–32 the area was badly affected by famine and disease. There was a cholera outbreak in Cork City. A number of these young men died – Thomas Walker, rector of Buttevant, died of Typhus; he was 29. Six weeks later his curate, Robert Disney died. Not far from here, the rector of Tallow, the 33 year old Henry Brougham died. On 7th July 1832 cholera reached Skibbereen on the same day as an anti–tithe meeting. There was cholera in Schull too, and Castletownshend.
In the wider polity of society and State, in this period, burning questions were: the repeal of the Test and Corporation Acts (1828), tithes and the tithe war (1831–36), Catholic Emancipation (1829), the introduction of a system of national education in 1831 (Lord Stanley). In December 1834 at Bartlemy Cross near Rathcormac, for example, the Tithe Wars came to a head; up to 20 people were killed and many injured.
In Brinkley’s time, the very Diocese of which he was Bishop was under threat by the proposals of ecclesiastical reform. The Church Temporalities Act 1833 was seen by many, including such as John Keble, as imperiling the Church itself. It led to a highly symbolic confrontation between Church and State. After Brinkley’s death as current holder of the Bishopric, Cloyne would be united with Cork and Ross.
All these things happened during his time here.
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“What is the bible like? Like a letter which a soldier wrote to his wife about the disposition of his affairs and the care of his children in case he should chance to be killed. And the next day he was shot, and died, and the letter was torn and stained with his blood. Her friends said to the woman: the letter is of no binding force; it is not a legal will, and it is so injured by the facts of the writers own death that you cannot ever prove what it means. But the lady said: I know the man, and I am satisfied I can see what he means. And I shall do it because it is what he wanted me to do, and because he died the next day.”
--quoted by yours truly in the sermon this morning
What is truly astonishing is the way that the Democrats’ planks on emerging culture-war issues echoed the (often more radical) stands adopted by the Methodists. Among the rights of children, for example, the Methodists included the right “to a full sex education, appropriate to their stage of development.” Affirming the rights of women, the Methodists supported full equality with men and demanded and end to “sex-role stereotypes.”
To counter overpopulation, the convention recommended the distribution of “reliable contraceptive information and devices.” Less than a year before Roe v. Wade, the convention urged “removal of abortion from the criminal code” but stopped short of approving abortion on demand. Finally, the Methodists embraced affirmative inclusion by reserving 30% of seats on all church boards and agencies for nonwhites, even though barely 6% of church members were African-American.
The events of 1972 also hastened the steady decline in membership and influence among the liberal mainline churches. Before the 1970s were out, the politically and socially conservative Southern Baptists superseded the United Methodists as the nation’s largest Protestant denomination. As one generation gave way to the next, more and more young Methodists, Presbyterians and the like grew up to become religiously something else or—especially among millennials—nothing at all.
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The great catechist of the Early Church, St. Augustine, knew better. L. Gregory Jones, in his valuable essay on baptism and catechesis in the patristic era, pointed out that for Augustine instruction of the mind and the conversion of the heart were not alternatives, but two sides of the same coin, as the human person is drawn by grace through an extended period of catechetical instruction to exchange error and sin for the knowledge and love of the true God.
This “instruction,” Jones writes, should be conceived of broadly; in the patristic era, it included “learning Scripture through study and hearing homilies … and the shaping of their affections … and being mentored in actual Christian living.” Augustine’s teaching immersed catechumens in the biblical narrative, not simply as “our story” to be expressed in this way or that, but in the intellectually rich mode of faith seeking understanding of the true God.
As a trained rhetor, Augustine was no dry pedant, but sought to “stir genuine delight in his listeners” so that they would come to love that which their minds were beginning to understand. Catechumens were assigned mentors to guide them relationally through the journey of conversion, for Augustine knew that “Christ is announced through Christian friends.” These sponsors were charged with keeping watch over the moral and spiritual formation of new believers, and in Lent would be asked whether their charges had kept from grievous sin and stuck to their Lenten disciplines.
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Filed under: * Anglican - Episcopal * Christian Life / Church Life Church History Parish Ministry Adult Education Ministry of the Laity Ministry of the Ordained * Culture-Watch Books * Theology Theology: Scripture
An unusual miracle recorded in Eadmer of Canterbury's Life of St Dunstan, written in the early years of the twelfth century:
[Dunstan], while setting up his hospices at suitable intervals in his villages which were far afield from Canterbury, built a wooden church at Mayfield, just as he had in the locations of his other hospices. And while he was dedicating it and walking around it according to ritual he noticed that it was not aligned with the rising of the sun at the equinox; it is related that while passing near it he pushed it slightly with his shoulder and immediately changed it from its former orientation into direct alignment with the East where he wanted it. No one doubts that he could do this easily unless there exists someone who doubts the words of Christ our Lord in which he promises to those who have faith like a mustard seed that they can move even a mountain with their words.
Read it all and don't miss the diagram on the first day of Fall 2016.
On May 3, 1817, he conducted the first...[Episcopal] service in Columbus at the Buckeye House hotel.
Four days later, he preached again at the High Street home of storekeeper Lincoln Goodale. “Some of those who came were merely curious. Others believed that God’s inerrant providence brought them to that spot. All listened with reverence as Chase intoned the service from the Book of Common Prayer and preached to them,” Lisa M. Klein wrote in her 2003 history of Trinity Episcopal Church, Be It Remembered.
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Almighty God, whose Son Jesus Christ is the pioneer and perfecter of our faith We give thee heartfelt thanks for the pioneering spirit of thy servant Philander Chase, and for his zeal in opening new frontiers for the ministry of thy Church. Grant us grace to minister in Christ's name in every place, led by bold witnesses to the Gospel of the Prince of Peace, even Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
You write that a lot of people are disappointed by their experience with the Bible, which creates guilt. Why the disappointment?
We’re not honest with people about the Bible. There’s this fear that if we admit it’s a difficult and challenging book, we’ll scare people off. We want to tell people, especially new Christians, about all the great things that will happen to them by reading it.
Since we’re not honest about what kind of book the Bible is, and how it’s supposed to work, when people start reading for themselves, they encounter all kinds of crazy material that doesn’t fit the paradigm that we’ve given them. They find stuff from ancient cultures, from different parts of the world, and they don’t understand it immediately. And it’s hard for them to get something they can apply to their lives every single day from just reading through the Bible. So it leads to cherry-picking verses. Because there are these gems, these verses that seem to contain important spiritual truths.
So you get all these cherry-picked passages, but everything else gets neglected or completely ignored. Certain passages are essentially de-canonized. We end up with a partial Bible. So people get discouraged. They try again with a read-through-the-Bible-in-a-year plan, but they’re just not making it.
We need to start equipping people to understand the Bible on its own terms. We have to go back into the Bible’s world, rather than demanding it be immediately relevant to ours. We need to give them pathways from the ancient world into today’s world.
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Filed under: * Christian Life / Church Life Church History Parish Ministry Adult Education Ministry of the Laity Ministry of the Ordained * Culture-Watch Books * Theology Theology: Scripture
Almighty God, who didst call thy faithful servants John Coleridge Patteson and his companions to be witnesses and martyrs in the islands of Melanesia, and by their labors and sufferings didst raise up a people for thine own possession: Pour forth thy Holy Spirit upon thy Church in every land, that by the service and sacrifice of many, thy holy Name may be glorified and thy kingdom enlarged; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Today we remember John Coleridge Patteson, First Bishop of Melanesia, and his Companions, Martyrs, 1871 pic.twitter.com/LSAcyMrsEM— Anglican Church SPB (@anglicanspb) September 20, 2015
Almighty God, who didst call thy servant Theodore of Tarsus from Rome to the see of Canterbury, and didst give him gifts of grace and wisdom to establish unity where there had been division, and order where there had been chaos: Create in thy Church, we pray, by the operation of the Holy Spirit, such godly union and concord that it may proclaim, both by word and example, the Gospel of the Prince of Peace; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Today we remember Theodore of Tarsus, Archbishop of Canterbury from 668 - 690 pic.twitter.com/GJxRDfSXZT— Church of England (@c_of_e) September 19, 2016
...to the typical observer, it’s the Francis position that looks more like the church’s real teaching (He is the pope, after all), even if it’s delivered off the cuff or in footnotes or through surrogates.
That position, more or less, seems to be that second marriages may be technically adulterous, but it’s unreasonable to expect modern people to realize that, and even more unreasonable to expect them to leave those marriages or practice celibacy within them. So the sin involved in a second marriage is often venial not mortal, and not serious enough to justify excluding people of good intentions from the sacraments.
Which brings us back to Tim Kaine’s vision, because it is very easy to apply this modified position on remarriage to same-sex unions. If relationships the church once condemned as adultery are no longer a major, soul-threatening sin, then why should a committed same-sex relationship be any different? If the church makes post-sexual revolution allowances for straight couples, shouldn’t it make the same ones for people who aren’t even attracted to the opposite sex?
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"I don't know if it's any better with the Anglican Church in England, but the...[Episcopal] Church in America seems to have gone stark raving mad."
Read the background and the larger quote there.
(Carl Van Vechten)
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Melvyn Bragg and his guests discuss one of the most remarkable figures of the Middle Ages, Hildegard of Bingen. The abbess of a Benedictine convent, Hildegard experienced a series of mystical visions which she documented in her writings. She was an influential person in the religious world and much of her extensive correspondence with popes, monarchs and other important figures survives. Hildegard was also celebrated for her wide-ranging scholarship, which as well as theology covered the natural world, science and medicine. Officially recognised as a saint by the Catholic Church in 2012, Hildegard is also one of the earliest known composers. Since their rediscovery in recent decades her compositions have been widely recorded and performed.
Check it out--you can listen directly or download.
O God, by whose grace thy servant Hildegard, enkindled with the fire of thy love, became a burning and shining light in thy Church: Grant that we also may be aflame with the spirit of love and discipline, and may ever walk before thee as children of light; through Jesus Christ our Lord, who with thee, in the unity of the Holy Spirit, liveth and reigneth, one God, now and for ever.
(Miniatur aus dem Rupertsberger Codex des Liber Scivias)
The longer I spent immersed in the study of classical antiquity, the more alien and unsettling I came to find it. The values of Leonidas, whose people had practised a peculiarly murderous form of eugenics, and trained their young to kill uppity Untermenschen by night, were nothing that I recognised as my own; nor were those of Caesar, who was reported to have killed a million Gauls and enslaved a million more. It was not just the extremes of callousness that I came to find shocking, but the lack of a sense that the poor or the weak might have any intrinsic value. As such, the founding conviction of the Enlightenment – that it owed nothing to the faith into which most of its greatest figures had been born – increasingly came to seem to me unsustainable.
“Every sensible man,” Voltaire wrote, “every honourable man, must hold the Christian sect in horror.” Rather than acknowledge that his ethical principles might owe anything to Christianity, he preferred to derive them from a range of other sources – not just classical literature, but Chinese philosophy and his own powers of reason. Yet Voltaire, in his concern for the weak and oppressed, was marked more enduringly by the stamp of biblical ethics than he cared to admit. His defiance of the Christian God, in a paradox that was certainly not unique to him, drew on motivations that were, in part at least, recognisably Christian.
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O God, who by the preaching of thy blessed servant and bishop Ninian didst cause the light of the Gospel to shine in the land of Britain: Grant, we beseech thee, that, having his life and labors in remembrance, we may show forth our thankfulness by following the example of his zeal and patience; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Almighty God, who didst give to thy servant Cyprian boldness to confess the Name of our Savior Jesus Christ before the rulers of this world, and courage to die for this faith: Grant that we may always be ready to give a reason for the hope that is in us, and to suffer gladly for the sake of the same our Lord Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
(Meister von Meßkirch)
O heir of heaven, lift now thine eye, and behold the scenes of suffering through which thy Lord passed for thy sake! Come in the moonlight, and stand between those olives; see him sweat great drops of blood. Go from that garden, and follow him to Pilate's bar. See your Matter subjected to the grossest and filthiest insult; gaze upon the face of spotless beauty defiled with the spittle of soldiers; see his head pierced with thorns; mark his back, all rent, and torn, and scarred, and bruised, and bleeding beneath the terrible lash. And O Christian, see him die! Go and stand where his mother stood, and hear him say to thee, "Man, behold thy Saviour!" Come thou to-night, and stand where John stood; hear him cry, "I thirst," and find thyself unable either to assuage his griefs or to comprehend their bitterness. Then, when thou hast wept there, lift thine hand, and cry, "Revenge!" Bring out the traitors; where are they? And when your sins are brought forth as the murderers of Christ, let no death be too painful for them; though it should involve the cutting off of right arms, or the quenching of right eyes, and putting out their light for ever; do it! For if these murderers murdered Christ, then let them die. Die terribly they may, but die they must. Oh! that God the Holy Ghost would teach you that first lesson, my brethren, the boundless wickedness of sin, for Christ had to lay down his life before your sin could be wiped away.
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We could honestly and accurately describe it as a mystagogy of marriage. He wants us to move from the icon to the reality. Still, he insists that we must also learn to venerate the icon. “Learn the power of the type,” he says, “so that you may learn the strength of the truth.”
It is important for us to realize that John’s mature doctrine of marriage is almost unique in ancient Christianity. His contemporaries tended to look upon marriage as an institution that was passing away, as more and more Christians turned to celibacy. The best thing Jerome could say about marriage was that it produced future celibates. In Antioch in John’s day, there were 3,000 consecrated virgins and widows in a city of perhaps 250,000, and that number does not include the celibate men in brotherhoods or the hermits who filled the nearby mountains.
Yet John glorified marriage. It pained him that Christian couples continued to practice the old, obscene pagan wedding customs. So shameful were these practices that few couples dared to invite their parish priest to attend and give a blessing.
“Is the wedding then a theater?” he told them in a sermon. “It is a sacrament, a mystery, and a model of the Church of Christ. . . . They dance at pagan ceremonies; but at ours, silence and decorum should prevail, respect and modesty. Here a great mystery is accomplished.”
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O God, who didst give to thy servant John Chrysostom grace eloquently to proclaim thy righteousness in the great congregation, and fearlessly to bear reproach for the honor of thy Name: Mercifully grant to all bishops and pastors such excellency in preaching, and fidelity in ministering thy Word, that thy people shall be partakers with them of the glory that shall be revealed; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
The striking and appropriate terms in which the prophet Isaiah depicts the character and offices of the Messiah, have procured for him, by way of eminence, the title of the Evangelical Prophet. He exhibits a glowing but faithful picture of the character of Christ, and all the humiliating and all the triumphant events of his life. In the chapter which contains my text, the prophet has dipped his pencil in the softest colours, and draws a portrait of the Saviour, which, while it conveys to us the most exalted ideas of his character, is calculated to awaken our tenderest and liveliest sympathy.
Let us then contemplate the character of Christ, as delineated by the prophet under the emblem of "a lamb brought to the slaughter," that our penitence may be awakened, our gratitude enlivened, and our souls warmed with the ardent emotions of love and duty.
Under the character of a "lamb brought to the slaughter," we are led to consider,
The innocence of Christ;
His tenderness and compassion;
And, finally, to consider him as the victim for our sins.
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Revive thy Church, Lord God of hosts, whensoever it doth fall into complacency and sloth, by raising up devoted leaders, like thy servant John Henry Hobart whom we remember this day; and grant that their faith and vigor of mind may awaken thy people to thy message and their mission; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Almighty and everlasting God, we thank thee for thy servant Alexander Crummell, whom thou didst call to preach the Gospel to those who were far off and to those who were near. Raise up, we beseech thee, in this and every land evangelists and heralds of thy kingdom, that thy Church may proclaim the unsearchable riches of our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
We give thee thanks and praise, O God of compassion, for the heroic witness of Constance and her companions, who, in a time of plague and pestilence, were steadfast in their care for the sick and the dying, and loved not their own lives, even unto death. Inspire in us a like love and commitment to those in need, following the example of our Savior Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, now and for ever.
My siblings and I spent much of our lives sharing our home with the young children whom our mother, Colleen Samuel, had scooped up from various parts of Bangalore City, often in the middle of the night. There was young Asha (a pseudonym)—who was rescued from being the “payment” to a greedy landlord because her mother couldn’t afford the rent—and Sara, sold by her husband to a brothel in Bombay, who arrived at our doorstep dying of AIDS. Not content with serving the poor from a distance, my mother’s work brought our family from a wealthy, middle-class neighborhood of Frazer Town, where my father was an Anglican priest, to the very seedy and often-violent neighborhood of Lingarajapuram. My parents believed that conveying the gospel to the poor meant living among them as Christ would, and serving the poor meant embracing them as part of our community and even part of our family.
My parents’ unwavering commitment to the poor in Bangalore was deeply shaped by the life and work of Mother Teresa. Every day on my way home from school, I walked past Shishu Bhavan—Mother Teresa’s home for abandoned children—and every day, I saw a steady stream of weary mothers pounding on the gates as they held listless babies draped over their shoulders. At once, young missionaries of charity would open the gates, and I would glimpse the scores of children playing and laughing in the courtyard. Through those open gates, and also in my own home, I saw mercy in action.
Mother Teresa has been catapulted back into global consciousness because of her canonization this Sunday, September 4. As part of the culminating celebration of the Jubilee of Mercy—a year-long period of prayer—Pope Francis will recognize the Albanian nun who was arguably the most prominent advocate for the world’s most destitute people. Born in 1910 as Agnes Bojaxhiu, Mother Teresa started the “Missionaries of Charity” order in India (that has now spread to over 130 countries) and dedicated her life to those who were unwanted, unloved, and uncared for. The young novices who worked with her often extracted maggots from the rotting bodies of the dying and sopped up pus from the seeping wounds of the many lepers who were lovingly rescued by her. Even as someone who works regularly with the poor, I am astounded by her actions.
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David Jenkins was an Anglican bishop who questioned some of the fundamental beliefs of Christianity.
His views on the virgin birth and the resurrection caused a storm of protest and considerable opposition to his appointment as Bishop of Durham.
His forays into the field of politics saw attacks on both Conservative and Labour administrations for what he saw was their over-reliance on market forces.
An academic theologian, rather than a parish priest, he became for many, the symbol of modernisation and liberal ideas in the established church.
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One night, in Central Africa, I had worked hard to help a mother in the labor ward; but in spite of all that we could do, she died leaving us with a tiny, premature baby and a crying, two-year-old daughter.--From her book Living Faith and shared by yours truly in the morning sermon (Helen Roseveare is still living in her nineties in Northern Ireland--you can read more about her there).
We would have difficulty keeping the baby alive. We had no incubator. We had no electricity to run an incubator, and no special feeding facilities. Although we lived on the equator, nights were often chilly with treacherous drafts.
A student-midwife went for the box we had for such babies and for the cotton wool that the baby would be wrapped in. Another went to stoke up the fire and fill a hot water bottle. She came back shortly, in distress, to tell me that in filling the bottle, it had burst. Rubber perishes easily in tropical climates. “…and it is our last hot water bottle!” she exclaimed. As in the West, it is no good crying over spilled milk; so, in Central Africa it might be considered no good crying over a burst water bottle. They do not grow on trees, and there are no drugstores down forest pathways. All right,” I said, “Put the baby as near the fire as you safely can; sleep between the baby and the door to keep it free from drafts. Your job is to keep the baby warm.”
The following noon, as I did most days, I went to have prayers with many of the orphanage children who chose to gather with me. I gave the youngsters various suggestions of things to pray about and told them about the tiny baby. I explained our problem about keeping the baby warm enough, mentioning the hot water bottle. The baby could so easily die if it got chilled. I also told them about the two-year-old sister, crying because her mother had died. During the prayer time, one ten-year-old girl, Ruth, prayed with the usual blunt consciousness of our African children. “Please, God,” she prayed, “send us a water bottle. It’ll be no good tomorrow, God, the baby’ll be dead; so, please send it this afternoon.” While I gasped inwardly at the audacity of the prayer, she added by way of corollary, ” …And while You are about it, would You please send a dolly for the little girl so she’ll know You really love her?” As often with children’s prayers, I was put on the spot. Could I honestly say, “Amen?” I just did not believe that God could do this. Oh, yes, I know that He can do everything: The Bible says so, but there are limits, aren’t there? The only way God could answer this particular prayer would be by sending a parcel from the homeland. I had been in Africa for almost four years at that time, and I had never, ever received a parcel from home. Anyway, if anyone did send a parcel, who would put in a hot water bottle? I lived on the equator!
Halfway through the afternoon, while I was teaching in the nurses’ training school, a message was sent that there was a car at my front door. By the time that I reached home, the car had gone, but there, on the veranda, was a large twenty-two pound parcel! I felt tears pricking my eyes. I could not open the parcel alone; so, I sent for the orphanage children. Together we pulled off the string, carefully undoing each knot. We folded the paper, taking care not to tear it unduly. Excitement was mounting. Some thirty or forty pairs of eyes were focused on the large cardboard box. From the top, I lifted out brightly colored, knitted jerseys. Eyes sparkled as I gave them out. Then, there were the knitted bandages for the leprosy patients, and the children began to look a little bored. Next, came a box of mixed raisins and sultanas – – that would make a nice batch of buns for the weekend. As I put my hand in again, I felt the…could it really be? I grasped it, and pulled it out. Yes, “A brand-new rubber, hot water bottle!” I cried. I had not asked God to send it; I had not truly believed that He could. Ruth was in the front row of the children. She rushed forward, crying out, “If God has sent the bottle, He must have sent the dolly, too!” Rummaging down to the bottom of the box, she pulled out the small, beautifully dressed dolly. Her eyes shone: She had never doubted! Looking up at me, she asked, “Can I go over with you, Mummy, and give this dolly to that little girl, so she’ll know that Jesus really loves her?”
That parcel had been on the way for five whole months, packed up by my former Sunday School class, whose leader had heard and obeyed God’s prompting to send a hot water bottle, even to the equator. One of the girls had put in a dolly for an African child — five months earlier in answer to the believing prayer of a ten-year-old to bring it “That afternoon!” “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.” Isaiah 65:24
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Elevating the "saint of the gutters" to one of the Catholic Church's highest honors, Pope Francis on Sunday praised Mother Teresa for her radical dedication to society's outcasts and her courage in shaming world leaders for the "crimes of poverty they themselves created."
An estimated 120,000 people filled St. Peter's Square for the canonization ceremony, less than half the number who turned out for her 2003 beatification. It was nevertheless the highlight of Francis' Holy Year of Mercy and quite possibly one of the defining moments of his mercy-focused papacy.
Francis has been dedicated to ministering to society's most marginal, from prostitutes to prisoners, refugees to the homeless. In that way, while the canonization of "St. Teresa of Kolkata" was a celebration of her life and work, it was also something of an affirmation of Francis' own papal priorities, which have earned him praise and criticism alike.
"Let us carry her smile in our hearts and give it to those whom we meet along our journey, especially those who suffer," Francis said in his homily.
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“The future is so much in the hands of God, I find it much more easy to accept today because yesterday is gone and tomorrow has not come and I have only today,” she also wrote in the book.
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Almighty God, we remember before thee this day the blessed martyrs of New Guinea, who, following the example of their Savior, laid down their lives for their friends; and we pray thee that we, who honor their memory, may imitate their loyalty and faith; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
"Look what God has done with their 'defeat'. He has turned it into victory" 1st Primate of New Guinea on 1942 martyrs pic.twitter.com/5GDeOopj5T— Catholicity&Covenant (@cath_cov) September 2, 2014
O God of unsearchable wisdom and infinite mercy, who didst choose a captive warrior, David Oakerhater, to be thy servant, and didst send him to be a missionary to his own people and to execute the office of a deacon among them: Liberate us, who commemorate him today, from bondage to self, and empower us for service to thee and to the neighbors thou hast given us; through Jesus Christ, the captain of our salvation; who liveth and reigneth with thee and the Holy Spirit, one God for ever and ever.
The only colour image of what worship in Westminster Abbey looked like on the eve of the Reformation has been plucked from the miles of shelving in the Bodleian Library, Oxford, and shown to the world, or at least to the readers of that excellent periodical The Westminster Abbey Chorister.
It is a wonderful picture, taken from the mortuary roll of John Islip, Abbot of Westminster, who died in 1532. He was important in the world and also stood for the dignity of the abbey of Benedictine monks. So his funeral was impressive.
The picture shows a part of the Abbey well known from royal weddings: the high altar against the screen that hides any view of the sacred chapel of St Edward the Confessor. On state occasions the altar is usually laid with huge bits of gold plate, like a sideboard.
It is quite otherwise in the Islip picture, being bare but for two candlesticks and a service book.
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Everliving God, who didst call thy servants Aidan and Cuthbert to proclaim the Gospel in northern England and endued them with loving hearts and gentle spirits: Grant us grace to live as they did, in simplicity, humility and love for the poor; through Jesus Christ, who came among us as one who serves, and who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.
Today is the feast of Saint Aidan of Lindisfarne pic.twitter.com/vh9RrM4fBO— Parish of Saint Mary (@stmarywoolton) August 31, 2016
Loving God, who didst call Charles Chapman Grafton to be a bishop in thy Church, endowing him with a burning zeal for souls: Grant that, following his example, we may ever live for the extension of thy kingdom, that thy glory may be the chief end of our lives, thy will the law of our conduct, thy love the motive of our actions, and Christ’s life the model and mold of our own; through the same Jesus Christ, who livest and reignest with thee and the Holy Spirit, one God, throughout all ages. Amen.
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Prudence means practical common sense, taking the trouble to think out what you are doing and what is likely to come of it. Nowadays most people hardly think of Prudence as one of the "virtues." In fact, because Christ said we could only get into His world by being like children, many Christians have the idea that, provided you are "good," it does not matter being a fool. But that is a misunderstanding. In the first place, most children show plenty of "prudence" about doing the things they are really interested in, and think them out quite sensibly. In the second place, as St. Paul points out, Christ never meant that we were to remain children in intelligence: on the contrary, He told us to be not only "as harmless as doves," but also "as wise as serpents." He wants a child's heart, but a grown-up's head. He wants us to be simple, single-minded, affectionate, and teachable, as good children are; but He also wants every bit of intelligence we have to be alert at its job, and in first-class fighting trim. The fact that you are giving money to a charity does not mean that you need not try to find out whether that charity is a fraud or not. The fact that what you are thinking about is God Himself (for example, when you are praying) does not mean that you can be content with the same babyish ideas which you had when you were a five-year-old. It is, of course, quite true that God will not love you any the less, or have less use for you, if you happen to have been born with a very second-rate brain. He has room for people with very little sense, but He wants every one to use what sense they have. The proper motto is not "Be good, sweet maid, and let who can be clever," but "Be good, sweet maid, and don't forget that this involves being as clever as you can." God is no fonder of intellectual slackers than of any other slackers. If you are thinking of becoming a Christian, I warn you you are embarking on something which is going to take the whole of you, brains and all. But, fortunately, it works the other way round. Anyone who is honestly trying to be a Christian will soon find his intelligence being sharpened: one of the reasons why it needs no special education to be a Christian is that Christianity is an education itself. That is why an uneducated believer like Bunyan was able to write a book that has astonished the whole world.----C.S. Lewis, Mere Christianity (my emphasis)
God of peace, who didst call John Bunyan to be valiant for truth: Grant that as strangers and pilgrims we may at the last rejoice with all the faithful in thy heavenly city; through Jesus Christ our Savior, who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
O loving God, who willest that everyone should come to thee and be saved: We bless thy Holy Name for thy servants Thomas Gallaudet and Henry Winter Syle, whose labors with and for those who are deaf we commemorate today; and we pray that thou wouldst continually move thy Church to respond in love to the needs of all people; through Jesus Christ, who opened the ears of the deaf, and who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
As English-speaking Christians, we have a vast array of hymns available to us, and we each have our list of favorites. In my assessment, the best hymns are those that are universal and timeless, speaking to all Christians in all times, places, and situations. They are firmly grounded in Scripture and drawn out of, or toward, the gospel of Jesus Christ. And they are inevitably coupled to a great melody.
Here are my picks for the ten greatest hymns of all-time. Apart from the first, they are in no particular order.
And Can It Be? by Charles Wesley. I begin with what I consider the greatest hymn by the greatest hymn-writer. Wesley’s “And Can It Be?” simply delights in the goodness of God while marveling at his saving grace. It captures every Christian’s experience of wandering, of beholding Christ, of rejoicing in his salvation, and of the great hope of entering his presence at last. “No condemnation now I dread; / Jesus, and all in Him, is mine; / Alive in Him, my living Head, / And clothed in righteousness divine, / Bold I approach th’eternal throne, / And claim the crown, through Christ my own.”
A Mighty Fortress by Martin Luther. It is bold, it is triumphant, it expresses great faith in God and great defiance toward sin and Satan....
Read it all.
O God, who didst call thy servant Louis of France to an earthly throne that he might advance thy heavenly kingdom, and didst give him zeal for thy Church and love for thy people: Mercifully grant that we who commemorate him this day may be fruitful in good works, and attain to the glorious crown of thy saints; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Let me tell you a story. This is an incident which occurred on this day some 950 years ago, during the night of 23-24 August, in a year some time between 1060-1065. The setting is the cathedral church at Canterbury, and our eyewitness is a little boy, who was singing in the choir alongside other boys and the adult monks.
A young girl came to the city of Canterbury, a maiden devoted to God by the grace of prayer. From her birth this poor girl had never seen the light of this world, but she was always seeking eagerly after the light of eternity.Don't miss it--read the rest.
It happened that the feast was being celebrated of St Bartholomew the Apostle and of St Audoen, the confessor of Christ, both of whose relics, along with those of many other saints, lie within the church of the Saviour at Canterbury. The girl asked the custodians of the church if she might have permission to keep vigil that night, which they readily granted her because of her devout way of life. She placed herself in the church near to the tomb of the blessed father Dunstan, and all night she kept vigil and prayed.
Almighty and everlasting God, who didst give to thine apostle Bartholomew grace truly to believe and to preach thy Word: Grant that thy Church may love what he believed and preach what he taught; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God for ever and ever.
We read in the gospel that when the Lord was teaching his disciples and urged them to share in his passion by the mystery of eating his body, some said: This is a hard saying, and from that time they no longer followed him. When he asked the disciples whether they also wished to go away, they replied: Lord, to whom shall we go? You have the words of eternal life.
I assure you, my brothers, that even to this day it is clear to some that the words which Jesus speaks are spirit and life, and for this reason they follow him. To others these words seem hard, and so they look elsewhere for some pathetic consolation. Yet wisdom cries out in the streets, in the broad and spacious way that leads to death, to call back those who take this path.
--Saint Bernard of Clairvaux (1090-1153)
O God, by whose grace thy servant Bernard of Clairvaux, enkindled with the fire of thy love, became a burning and a shining light in thy Church: Grant that we also may be aflame with the spirit of love and discipline, and may ever walk before thee as children of light; through Jesus Christ our Lord, who with thee, in the unity of the Holy Spirit, liveth and reigneth, one God, now and for ever.
Almighty God, who didst give to thy servant William Porcher DuBose special gifts of grace to understand the Scriptures and to teach the truth as it is in Christ Jesus: Grant, we beseech thee, that by this teaching we may know thee, the one true God, and Jesus Christ whom thou hast sent; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
O God, who hast taken to thyself the blessed Virgin Mary, mother of thine incarnate Son: Grant that we, who have been redeemed by his blood, may share with her the glory of thine eternal kingdom; through the same thy Son Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever.
Life-giving God, who alone hast power over life and death, over health and sickness: Give power, wisdom, and gentleness to those who follow the example of thy servant Florence Nightingale, that they, bearing with them thy Presence, may not only heal but bless, and shine as lanterns of hope in the darkest hours of pain and fear; through Jesus Christ, the healer of body and soul, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Florence Nightingale, fue creadora del primer modelo conceptual de enfermería. pic.twitter.com/NhGOKangag— Corazones Unidos (@corazonesunido4) August 10, 2016
O God, whose blessed Son became poor that we through his poverty might be rich: Deliver us, we pray thee, from an inordinate love of this world, that, inspired by the devotion of thy servant Clare, we may serve thee with singleness of heart, and attain to the riches of the age to come; through Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and ever.
I would like to share some beautiful images of Saint Clare of Assisi:— Kalina Boulter (@KalinaBoulter) August 11, 2016
1. 'The Poor Clares' pic.twitter.com/l0cdse3pPj
Almighty God, who didst call thy deacon Laurence to serve thee with deeds of love, and didst give him the crown of martyrdom: Grant, we beseech thee, that we, following his example, may fulfil thy commandments by defending and supporting the poor, and by loving thee with all our hearts, through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
We give thee thanks, O Lord, for the vision and skill of Albrecht Dürer, Matthias Grünewald and Lucas Cranach the Elder, whose artistic depictions helped the peoples of their age understand the full suffering and glory of thine incarnate Son; and we pray that their work may strengthen our faith in Jesus Christ and the mystery of the Holy Trinity; who livest and reignest, one God, for ever and ever. Amen.
Almighty God, who didst raise up thy servant Samuel Ferguson and inspire in him a missionary vision of thy Church in education and ministry: Stir up in us through his example a zeal for a Church, alive with thy Holy Word, reaching forth in love and service to all; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.
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Merciful God, whose servant Joseph of Arimathaea with reverence and godly fear did prepare the body of our Lord and Savior for burial, and did lay it in his own tomb: Grant, we beseech thee, to us thy faithful people grace and courage to love and serve Jesus with sincere devotion all the days of our life; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
[One of the most striking examples] of secularization in contemporary Christianity is the quiet dropping of belief in a future life. Historically, this belief was the lifeblood of dynamic Christianity. Early Christians thought of themselves as "aliens and exiles on earth" and as persons whose true citizenship was in heaven. And throughout the Christian centuries, belief in a future life was at the heart of all living faith. Now however, this faith, though rarely denied, is equally rarely affirmed. I myself acquired two degrees in Christian theology and completed all the requirements for ordination to the Anglican ministry without receiving any instruction in this doctrine, or even being exposed to sermons about it.--Paul Badham, "Some secular trends in the Church of England today", in Religion, State, and Society in Modern Britain (Lampeter: Edward Mellen Press, 1989), p.26, quoted by yours truly in the morning sermon
Just and eternal God, we offer thanks for the stalwart faith and persistence of thy servants William Wilberforce and Anthony Ashley-Cooper, who, undeterred by opposition and failure, held fast to a vision of justice in which no child of yours might suffer in enforced servitude and misery. Grant that we, drawn by that same Gospel vision, may persevere in serving the common good and caring for those who have been cast down, that they may be raised up through Jesus Christ; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
Giving thanks for Wilberforce who with Biblical conviction & persistence challenged vested power and sinful culture. pic.twitter.com/ZA8pVxyF0H— Martyn Taylor (@StamfordVic) July 30, 2016
The Independent Inquiry into Child Sexual Abuse (IICSA) has begun a “rapid evidence assessment” as part of its investigation into the Anglican Churches in England and Wales, the Inquiry’s Counsel, Ben Emmerson QC, said this week.
Mr Emmerson made his comments on Wednesday at the Royal Courts of Justice in the Strand, London, where Justice Lowell Goddard was holding a series of preliminary hearings into the Inquiry’s different strands.
He revealed that the Inquiry’s research team was sifting through information and evidence from 114 different sources. Among them was the Archbishops’ Council of the Church of England, which had supplied over 7000 items of evidence relating to the diocese of Chichester and the case of Bishop Peter Ball, which are being used as case studies by the Inquiry.
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Generous God, whose Son Jesus Christ enjoyed the friendship and hospitality of Mary, Martha and Lazarus of Bethany: Open our hearts to love thee, our ears to hear thee, and our hands to welcome and serve thee in others, through Jesus Christ our risen Lord; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.
Almighty God, beautiful in majesty and majestic in holiness, who dost teach us in Holy Scripture to sing thy praises and who gavest thy musicians Johann Sebastian Bach, George Frederick Handel and Henry Purcell grace to show forth thy glory in their music: Be with all those who write or make music for thy people, that we on earth may glimpse thy beauty and know the inexhaustible riches of thy new creation in Jesus Christ our Savior; who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.
Dissatisfaction is the one word that best expresses the state of mind in which Christendom finds itself today. There is a wide-spread misgiving that we are on the eve of momentous changes. Unrest is everywhere. We hear about Roman Councils, and Anglican Conferences, and Evangelical Alliances, about the question of the Temporal Power, the dissolution of Church and State, and many other such like things. They all have one meaning. The party of the Papacy and the party of the Reformation, the party of orthodoxy and the party of liberalism, are all alike agitated by the consciousness that a spirit of change is in the air.
No wonder that many imagine themselves listening to the rumbling of the chariot- wheels of the Son of Man. He Himself predicted that " perplexity" should be one of the signs of His coining, and it is certain that the threads of the social order have seldom been more seriously entangled than they now are.
A calmer and perhaps truer inference is that we are about entering upon a new reach of Church history, and that the dissatisfaction and perplexity are only transient. There is always a tumult of waves at the meeting of the waters; but when the streams have mingled, the flow is smooth and still again. The plash and gurgle that we hear may mean something like this.
At all events the time is opportune for a discussion of the Church-Idea ; for it is with this, hidden under a hundred disguises, that the world's thoughts are busy. Men have become possessed with an unwonted longing for unity, and yet they are aware that they do not grapple successfully with the practical problem. Somehow they are grown persuaded that union is God's work, and separation devil's work ; but the persuasion only breeds the greater discontent. That is what lies at the root of our unquietness. There is a felt want and a felt inability to meet the want; and where these two things coexist there must be heat of friction.
Catholicity is what we are reaching after....
--William Reed Huntington The Church Idea (1870)
O Lord our God, we thank thee for instilling in the heart of thy servant William Reed Huntington a fervent love for thy Church and its mission in the world; and we pray that, with unflagging faith in thy promises, we may make known to all peoples thy blessed gift of eternal life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Almighty God, heavenly Father, we remember in thanksgiving this day the parents of the Blessed Virgin Mary; and we pray that we all may be made one in the heavenly family of thy Son Jesus Christ our Lord; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.
O gracious God, we remember before thee this day thy servant and apostle James, first among the Twelve to suffer martyrdom for the Name of Jesus Christ; and we pray that thou wilt pour out upon the leaders of thy Church that spirit of self-denying service by which alone they may have true authority among thy people; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
A 15th-century St James, wearing pilgrim badges on his hat (one of Thomas Becket, I think!). From Stowting, Kent. pic.twitter.com/r4MavFPvF5— Eleanor Parker (@ClerkofOxford) July 25, 2016
Almighty God, whose blessed Son restored Mary Magdalene to health of body and mind, and called her to be a witness of his resurrection: Mercifully grant that by thy grace we may be healed of all our infirmities and know thee in the power of his endless life; who with thee and the Holy Spirit liveth and reigneth, one God, now and for ever.
Archbishop Sentamu said, “William Wilberforce was one of a team of companions who worked together to further the cause - it took Wilberforce, and his companions,18 years of continuous parliamentary activity before they saw results. Wilberforce’s deep trust in Christ, persistence, courage and determination to transform the lives of many is a wonderful example that should inspire us all today to make a difference”.
The Revd Paul Harford, vicar of Markington expressed delight that the Archbishop is attending and said: “The message we want to convey in our celebration is that the Christian faith isn't just an abstract theory, but something that has had a fundamental impact for good on our culture and society time and time again. Jesus Christ still challenges us to confront the injustices of our society, and work with Him to bring good news to the poor, let the oppressed go free, and proclaim the year of the Lord’s favour. Reflecting on that, the Archbishop sprang to mind - I have always had great respect and admiration for the way his faith is so apparent in all he does.”
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Merciful God, who didst call thy servant Macrina to reveal in her life and her teaching the riches of thy grace and truth: Mercifully grant that we, following her example, may seek after thy wisdom and live according to her way; through Jesus Christ our Savior, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Hope is one of the Theological virtues. This means that a continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this. Aim at Heaven and you will get earth ‘thrown in’: aim at earth and you will get neither.--C. S. Lewis, Mere Christianity (San Francisco: Harper, 2001), p. 134
The Christian church now finds itself facing a new reality. The church no longer represents the central core of Western culture. Though outposts of Christian influence remain, these are exceptions rather than the rule. For the most part, the church has been displaced by the reign of secularism.
The daily newspaper brings a constant barrage which confirms the current state of American society. This age is not the first to see unspeakable horror and evil, but it is the first to deny any consistent basis for identifying evil as evil or good as good.
The faithful church is, for the most part, tolerated as one voice in the public arena, but only so long as it does not attempt to exercise any credible influence on the state of affairs. Should the church speak forcefully to an issue of public debate, it is castigated as coercive and out of date.
How does the church think of itself as it faces this new reality? During the 1980s, it was possible to think in ambitious terms about the church as the vanguard of a moral majority. That confidence has been seriously shaken by the events of the past decade.
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