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A free floating commentary on culture, politics, economics, and religion based on a passionate commitment to the truth and a desire graciously to refute that which is contrary to it….
"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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Wherefore, no marvel if new errors have come abroad in all ages, seeing every one of us is, even from his mother's womb, expert in inventing idols.
--From his commentary on the Acts of the Apostles, chapter 28, verse 6, from the Fetherstone translation (you can find one source for it here) [Emphasis mine]
But in order to arrive at its full meaning, we must suppose that David felt an inward struggle and opposition, which he found it necessary to check. Satan had raised a tumult in his affections, and wrought a degree of impatience in his mind, which he now curbs; and he expresses his resolution to be silent. The word implies a meek and submissive endurance of the cross. It expresses the opposite of that heat of spirit which would put us into a posture of resistance to God. The silence intended is, in short, that composed submission of the believer, in the exercise of which he acquiesces in the promises of God, gives place to his word, bows to his sovereignty, and suppresses every inward murmur of dissatisfaction.
--From his commentary on the Psalms
Sovereign and holy God, who didst bring John Calvin from a study of legal systems to understand the godliness of thy divine laws as revealed in Scripture: Fill us with a like zeal to teach and preach thy Word, that the whole world may come to know thy Son Jesus Christ, the true Word and Wisdom; who with thee and the Holy Spirit livest and reignest, ever one God, in glory everlasting. Amen.
We also remember John Calvin, Reformer, who died in 1564 https://t.co/WC77Wvhqps— Church of England (@c_of_e) May 26, 2016
Read it all.
O Lord our God, who by thy Son Jesus Christ didst call thine apostles and send them forth to preach the Gospel to the nations: We bless thy holy name for thy servant Augustine, first Archbishop of Canterbury, whose labors in propagating thy Church among the English people we commemorate today; and we pray that all whom thou dost call and send may do thy will, and bide thy time, and see thy glory; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
St Augustine of Canterbury preaching before Ethelbert, Anglo-Saxon king of Kent whom he baptised in 597. pic.twitter.com/9K53LfhlSc— Hannibal Della Genga (@PopeLeoXII) February 29, 2016
Heavenly Father, who didst call thy servant Bede, while still a child, to devote his life to thy service in the disciplines of religion and scholarship: Grant that as he labored in the Spirit to bring the riches of thy truth to his generation, so we, in our various vocations, may strive to make thee known in all the world; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
26 May 735 Death of The Venerable Bede, author of The Ecclesiastical History of the English People. pic.twitter.com/a520SE4E3f— Matthew Lewis (@MattLewisAuthor) May 26, 2016
In the course of time almost all the states and territories which at first had constituted a great missionary district under Bishop Kemper’s oversight became separate dioceses which for a time continued under his care but finally selected their own bishops. In this way, after a period of only a few years, Indiana, Missouri, Iowa, and Wisconsin--where, at the time I began my studies at Nashotah, there were only a few scattered churches and mission stations--and finally Minnesota, Nebraska, and Kansas--territories which at that time were hardly known even by name--have now churches and ministers enough to be organized into separate dioceses. In Wisconsin alone there are more than fifty ministers, and an equal number of churches without ministers, belonging to the Episcopal church. All of this, under the grace of God, may be ascribed to the tireless labors if Bishop Kemper and the excellent mission school at Nashotah.Read it all.
In the same report a "Catholic feature" of the mission is noted,--classes of adult catechumens, conducted by the brethren; and an intention of having weekly communions, "according to primitive practice," is recorded. To this end the brothers had sought to secure the services of the good missionary priest, Richard Cadle, and to convert him into the Father Superior of their order,--but the worthy man shied at the novel honor. With funds that Hobart had obtained at the East a beautiful tract of land was bought about Nashotah (signifying "Twin Lakes"), and thither, in August, the mission was moved. The following October, Adams and Breck were advanced to the priesthood, and the latter was made head of the religious house. A few theological students answered to the lay brothers of Vallombrosa; they supported themselves by farm work, etc., according to the primitive method at Gambier. The community rose at five o'clock, had services (lauds or prime) at six and nine in the morning, on Wednesdays and Fridays the litany and on Thursdays Holy Communion at noontide, and services at three and half-past six o'clock in the evening, answering to nones and vespers. Now at length, as Breck wrote home with glee, he began to feel that he was really in a monastery. But within a year from that hopeful start it seemed as if the community would be dissolved. Adams had a severe attack of pneumonia, felt unequal to bearing the business burdens of the house, and returned to the East; Hobart lingered a few months longer, and then followed; and Breck began to think of moving further west.
At this period Kenyon College was in such financial straits that it was in imminent danger of being lost to the church,--but a mighty effort was made, collections were taken for it on a large scale among congregations throughout the eastern dioceses, and it was saved; but the extraordinary exertion resulted in a deficit in the missionary treasury that reduced many a poor minister on the frontier to pinching poverty.
One is startled to hear that in 1843 a medical department was annexed to Kemper College and already boasted of the formidable number of seventy-five students. The attention of the church was called to this Protestant Episcopal University west of the Mississippi, which "promised a rich return for its fostering care," and seemed destined to "hand down the name of its beloved founder to other ages." There were but a score of students, however, in the collegiate department, at whose first commencement the bishop presided that summer.
The good example set by his young itinerants in Wisconsin moved him to urge the appointment of two or more missionaries of similar type to operate in Indiana. That diocese now made another attempt to perfect its organization, electing Thomas Atkinson of Virginia as its bishop,--but he declined. Its leading presbyter, Roosevelt Johnson, waived a like offer. Missouri diocese had similar aspirations and electoral difficulties, which it solved by throwing the onus upon the general convention, entreating it to choose a bishop. In 1843, Cicero Stephens Hawks accepted a call to the rectorate of Christ Church, St. Louis; and the favor with which he was received determined the choice of the convention. On the 2oth of October, 1844, (the day of Cobbs' consecration), and in Christ Church, Philadelphia, he was consecrated bishop of Missouri by Philander Chase, now presiding bishop, assisted by Kemper, McCoskry, Polk, and DeLancey.
With this event terminated what is in one way the most interesting period of our hero's life,--the dawn, or morning of his episcopate, with its wide and long vistas, its freshness and promise. Wonderful indeed was the accomplishment of those nine mystic years, especially when we consider that it was before the days of railroads,--that he had to toil painfully in wagons, on horseback or afoot along wretched roads over boundless tracts that the traveler now crosses smoothly, gliding at the rate of a mile a minute in a palace car.
Read it all.
Lord God, in whose providence Jackson Kemper was chosen first missionary bishop in this land, that by his arduous labor and travel congregations might be established in scattered settlements of the West: Grant that the Church may always be faithful to its mission, and have the vision, courage, and perseverance to make known to all peoples the Good News of Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.
Almighty God, by the proclamation of thy Word all nations are drawn to thee: Make us desire, like John Eliot, to share thy Good News with those whom we encounter, so that all people may come to a saving knowledge of thee; through Jesus Christ our Savior, who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.
Almighty God, who in a rude and barbarous age didst raise up thy deacon Alcuin to rekindle the light of learning: Illumine our minds, we pray thee, that amid the uncertainties and confusions of our own time we may show forth thine eternal truth, through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
"In the world it calls itself Tolerance; but in hell it is called Despair. It is the accomplice of the other sins and their worst punishment. It is the sin which believes nothing, cares for nothing, seeks to know nothing, interferes with nothing, enjoys nothing, loves nothing, hates nothing, finds purpose in nothing, lives for nothing, and only remains alive because there is nothing it would die for."--Dorothy Sayers, Letters to a Diminished Church: Passionate Arguments for the Relevance of Christian Doctrine (Nashville: Thomas Nelson, 2004 ed of the original), p.98
O God of truth and beauty, who didst richly endow thy Bishop Dunstan with skill in music and the working of metals, and with gifts of administration and reforming zeal: Teach us, we beseech thee, to see in thee the source of all our talents, and move us to offer them for the adornment of worship and the advancement of true religion; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Almighty and everliving God, whose servant Thomas Cranmer, with others, did restore the language of the people in the prayers of thy Church: Make us always thankful for this heritage; and help us so to pray in the Spirit and with the understanding, that we may worthily magnify thy holy Name; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
The Enlightenment, as David Bebbington has shown, was a seminal influence on the rise of evangelicalism and its experiential, sensed-based spirituality. Pierre Bayle - prophet of conscience - was not only the darling of the philosophes in the eighteenth century: he played a vital role in the emergence of Continental Pietism. Voltaire, meanwhile, added to his scattering of liberal advocates a number of orthodox admirers. He would have enjoyed the phrase with which a nineteenth-century priest appraised his radioactive ministry: "Dieu, par une ruse diabolique, envoya Voltaire combattre son Eglise pour le regenerer" [God, by a religious ruse, sent Voltaire to his Church to regenerate her].
Finally, Spinoza - "the most impious, the most infamous, and at the same time the most subtle Atheist that Hell has vomited on the earth" - made good on his enduring claim that love is criticism, and criticism is love. Among his posthumous admirers was the Russian philosopher, Vladimir Soloviev, who credited Spinoza with his return to the Christian faith he lost as a teenager. A towering and ecumenical intellect, and perhaps the single greatest influence on the Russian religious renaissance of the twentieth century, Soloviev gracefully eludes the set-piece humour of secularization.
Ideas that savoured of blasphemy to a dualistic, Western mind were here taken as intended. Such examples may be multiplied. Together they confirm my view that modernity is a war of religious ideas, not a war on them. The secular other is a not-so-distant relative - possibly a friend.
Read it all (my emphasis).
O God, steadfast in the midst of persecution, by whose providence the blood of the martyrs is the seed of the Church: As the martyrs of the Sudan refused to abandon Christ even in the face of torture and death, and so by their sacrifice brought forth a plenteous harvest, may we, too, be steadfast in our faith in Jesus Christ; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
Many contemporaries regarded Williams (1886–1945) as an unalloyed genius and polymath. He was at once theologian, mystic, poet, novelist, editor, playwright, and critic, not to mention being an esteemed spiritual mentor and (possibly) a living Anglican saint. Lewis was deeply influenced by him to the point that the figure of Aslan in the Narnia Chronicles was borrowed intact from the angelic archetypal figure of Williams’s novel The Place of the Lion. Meanwhile, Lewis’s novel That Hideous Strength is often regarded as more Williams’s work than Lewis’s. Some of us would quibble about relegating Williams to the rank of merely third among Inklings.
T. S. Eliot also fell under his spell. The better you know Williams’s all too seldom read dramas, the more startled you might be at the numerous clear echoes of his work throughout Four Quartets. Auden himself said he owed his Christian conversion in part to contact with Williams.
Many other far lesser figures, including the present reviewer, attribute their own original religious commitment to the overwhelming power of Williams’s writings. It helps, in my case, to imagine the years around 1970, when interest in spirituality of all kinds was running very high and all manner of options were on the table—the occult and kabbalism, neopaganism and Arthurian mythology. For many of us, at least in Britain, Christianity was nowhere near being a serious option. Perhaps unfairly, it seemed at the time as if the mainstream churches were irretrievably lost in the Secular City.
Read it all.
Many today remember Bonhoeffer for his radical Christian discipleship and sacrificial involvement in the German resistance movement against Hitler. However, few know him for what he believed was most central to his life and ministry: nourishing the body of Christ through the proclamation of the Word. Bonhoeffer cared deeply for the spiritual life and health of the local church, serving in various pastoral roles in Germany, Spain, England, and America. He even wrote his doctoral thesis—Sanctorum Communio—on the church as a holy community.
The sermon showcases Bonhoeffer’s masterful pastoral instincts. He speaks into this atmosphere of angst and uncertainty with a message of hope—a message the church still needs to hear and re-proclaim today, because no human is beyond fear’s reach. We’ve all encountered its many faces:
“. . . fear of an important decision; fear of a heavy stroke of fate, losing one’s job, an illness; fear of a vice that one can no longer resist, to which one is enslaved; fear of disgrace; fear of another person; fear of dying.”Fear fills us with loneliness, hopelessness, and desperation. It drives us to decisions and actions that undo us.
Read it all.
Filed under: * Christian Life / Church Life Church History Parish Ministry Ministry of the Ordained Preaching / Homiletics * Culture-Watch History Race/Race Relations Religion & Culture * International News & Commentary Europe Germany * Theology Christology Theology: Scripture
Nearly two centuries after Luther posted his 95 Theses, Protestantism had lost some of its soul. Institutions and dogma had, in many people's minds, choked the life out of the Reformation.
Lutheran minister P.J. Spener hoped to revive the church by promoting the "practice of piety," emphasizing prayer and Bible reading over dogma. It worked. Pietism spread quickly, reinvigorating Protestants throughout Europe—including underground Protestants in Moravia and Bohemia (modern Czechoslovakia)
The Catholic church cracked down on the dissidents, and many were forced to flee to Protestant areas of neighboring Germany. One group of families fled north to Saxony, where they settled on the lands belonging to a rich young ruler, Count Nikolaus Ludwig von Zinzendorf.
Read it all.
God of life made new in Christ, who dost call thy Church to keep on rising from the dead: We remember before thee the bold witness of thy servant Nicolaus von Zinzendorf, through whom thy Spirit moved to draw many in Europe and the American colonies to faith and conversion of life; and we pray that we, like him, may rejoice to sing thy praise, live thy love and rest secure in the safekeeping of the Lord; who livest and reignest with thee and the Holy Spirit, one God, now and for ever. Amen.
Now, if they who hold such views have authority to meet, your wisdom approved in Christ must see that, inasmuch as we do not approve their views, any permission of assembly granted to them is nothing less than a declaration that their view is thought more true than ours. For if they are permitted to teach their view as godly men, and with all confidence to preach their doctrine, it is manifest that the doctrine of the Church has been condemned, as though the truth were on their side. For nature does not admit of two contrary doctrines on the same subject being both true. How[,] then, could your noble and lofty mind submit to suspend your usual courage in regard to the correction of so great an evil? But even though there is no precedent for such a course, let your inimitable perfection in virtue stand up at a crisis like the present, and teach our most pious emperor that no gain will come from his zeal for the Church on other points if he allows such an evil to gain strength from freedom of speech for the subversion of sound faith.
Almighty God, who hast revealed to thy Church thine eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like thy bishop Gregory of Nazianzus, we may continue steadfast in the confession of this faith, and constant in our worship of thee, Father, Son and Holy Spirit, who livest and reignest for ever and ever.
Bach was clearly interested in religious questions. He owned an impressive collection of theological books, and he made annotations in his copy of the Bible. But that isn’t enough to draw up a profile of his faith. Which of his theological books did he really read (which books on our own shelves have we read)? What exactly did he believe? While we cannot reconstruct Bach’s faith, we can try to understand the religious context in which he lived and how it might have shaped his music.
The religious language of Bach’s time was drenched with emotional images: Christ as the bridegroom, the believer as the bride; the heart as the dwelling-place of the divine; the relationship of God and mankind was understood as a sign of deep love.
We find this language all over Bach’s works: “The St. Matthew Passion” begins with a majestic chorus that welcomes the suffering Lamb of God as the “bridegroom,” and later the soprano sings in a deeply emotional aria “Out of love my Savior is willing to die.” In the “Christmas Oratorio,” the alto admonishes the church to prepare for the arrival of the “bridegroom” and later we hear the bass sing, “Tell me, most beloved, how may I glorify you?”
Read it all.
Filed under: * Christian Life / Church Life Church History Liturgy, Music, Worship * Culture-Watch Books Religion & Culture * International News & Commentary England / UK * Theology Theology: Scripture
The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him; but now, sith that they, being in so plain a place, saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.
O Lord, who through spiritual discipline didst strengthen thy servant Monnica to persevere in offering her love and prayers and tears for the conversion of her husband and of Augustine their son: Deepen our devotion, we beseech thee, and use us in accordance with thy will to bring others, even our own kindred, to acknowledge Jesus Christ as Savior and Lord; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.
Almighty God, who didst give to thine apostles Philip and James grace and strength to bear witness to the truth: Grant that we, being mindful of their victory of faith, may glorify in life and death the Name of our Lord Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Everlasting God, who didst so kindle the flame of holy love in the heart of blessed Catherine of Siena, as she meditated on the passion of thy Son our Savior, that she devoted her life to the poor and the sick, and to the peace and unity of the Church: Grant that we also may share in the mystery of Christ's death, and rejoice in the revelation of His Glory, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
O God, whom heaven cannot hold, who didst inspire Christina Rossetti to express the mystery of the Incarnation through her poems: Help us to follow her example in giving our hearts to Christ, who is love; and who is alive and reignest with thee and the Holy Spirit, one God, in glory everlasting. Amen.
Almighty God, who by the hand of Mark the evangelist hast given to thy Church the Gospel of Jesus Christ the Son of God: We thank thee for this witness, and pray that we may be firmly grounded in its truth; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
24 April is the anniversary of the death in 624 of Mellitus, first Bishop of London in the Anglo-Saxon period and third Archbishop of Canterbury. Mellitus arrived in England in 601, as part of the second wave of missionaries sent by Pope Gregory to support Augustine in his attempt to convert the Anglo-Saxons.
Read it all.
Almighty God, who didst raise up thy servant Anselm to teach the Church of his day to understand its faith in thine eternal Being, perfect justice, and saving mercy: Provide thy Church in every age with devout and learned scholars and teachers, that we may be able to give a reason for the hope that is in us; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
O loving God, whose martyr bishop Alphege of Canterbury suffered violent death because he refused to permit a ransom to be extorted from his people: Grant, we pray thee, that all pastors of thy flock may pattern themselves on the Good Shepherd, who laid down his life for the sheep; through him who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.
St Alphege. Martyred this day Greenwich 1012.— John Kiddle (@johnkiddle) April 19, 2016
Known for 'austere life & lavish almsgiving'
Challenging priorities pic.twitter.com/2y3jiNdNTj
Almighty and everlasting God, we thank thee for thy servant George Augustus Selwyn, whom thou didst call to preach the Gospel to the peoples of New Zealand and Melanesia, and to lay a firm foundation for the growth of thy Church in many nations. 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.
This is what we mean by cheap grace, the grace which amounts to the justification of sin without the justification of the repentant sinner who departs from sin and from whom sin departs. Cheap grace is not the kind of forgiveness of sin which frees us from the toils of sin. Cheap grace is the grace we bestow on ourselves.--Dietrich Bonhoeffer, The Cost of Discipleship
Cheap grace is the preaching of forgiveness without requiring repentance, baptism without Church discipline, Communion without confession, absolution without contrition. Cheap grace is grace without discipleship, grace without the Cross, grace without Jesus Christ, living and incarnate.
Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble, it is the call of Jesus Christ at which the disciple leaves his nets and follows Him.
Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock.
Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin and grace because it justifies the sinner. Above all, it is costly because it cost God the life of His son: 'ye were bought at a price,' and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon His Son too dear a price to pay for our life, but delivered Him up for us. Costly grace is the Incarnation of God.
Gracious God, the Beyond in the midst of our life, who gavest grace to thy servant Dietrich Bonhoeffer to know and teach the truth as it is in Jesus Christ, and to bear the cost of following him: Grant that we, strengthened by his teaching and example, may receive thy word and embrace its call with an undivided heart; through Jesus Christ our Savior, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Dietrich Bonhoeffer— Father Richard (@trinheadmaster) April 9, 2016
Obit April 9, 1945 pic.twitter.com/0h3Q2BmTOy
But why doth "truth generate hatred," and the man of Thine, preaching the truth, become an enemy to them? whereas a happy life is loved, which is nothing else but joying in the truth; unless that truth is in that kind loved, that they who love anything else would gladly have that which they love to be the truth: and because they would not be deceived, would not be convinced that they are so? Therefore do they hate the truth for that thing's sake which they loved instead of the truth. They love truth when she enlightens, they hate her when she reproves. For since they would not be deceived, and would deceive, they love her when she discovers herself unto them, and hate her when she discovers them. Whence she shall so repay them, that they who would not be made manifest by her, she both against their will makes manifest, and herself becometh not manifest unto them. Thus, thus, yea thus doth the mind of man, thus blind and sick, foul and ill-favoured, wish to be hidden, but that aught should be hidden from it, it wills not. But the contrary is requited it, that itself should not be hidden from the Truth; but the Truth is hid from it. Yet even thus miserable, it had rather joy in truths than in falsehoods. Happy then will it be, when, no distraction interposing, it shall joy in that only Truth, by Whom all things are true.--St. Augustine, The Confessions, Book 10.23.34
Whether a lesson be mastered in obedience to conscience, or from a dread of punishment, from filial affection, or determination to beat a rival, is a question of little moment, I grant, in reference to the stock of knowledge acquired, but of incalculable consequence when asked in reference to the bearing upon moral character. The zeal to make scholars, should, in the minds of Christians at least, be tempered by the knowledge that it may repress a zeal for better things. The head should not be furnished at the expense of the heart. Surely, at most, it is exchanging fine gold for silver, when the culture of gracious affections and holy principle is neglected for any attainments of intellect, however brilliant or varied. What Christian parent, would wish his son to be a linguist or a mathematician, of the richest acquirements or the deepest science, if he must become so by a process, in which the improvement of his religious capabilities would be surrendered, or his mind accustomed to motives not recognised in the pure and self-denying discipline of the Gospel. Not that such discipline is unfriendly to intellectual superiority; on the contrary, the incentives to attain it, will be enduring, and consequently efficient, in proportion to their purity. The highest allurements to the cultivation of our rational nature, are peculiar to Christianity. Hence, literature and science have won their highest honors in the productions of minds most deeply imbued with its spirit. The effect, however, of exclusively Christian discipline in a seminary of learning, when fairly stated, is not so much to produce one or two prodigies, as to increase the average quantum of industry; to raise the standard of proficiency among the many of moderate abilities, rather than to multiply the opportunities of distinction for the gifted few.
Read it all.
God of justice and truth, let not thy Church close its eyes to the plight of the poor and neglected, the homeless and destitute, the old and the sick, the lonely and those who have none to care for them. Give us that vision and compassion with which thou didst so richly endow William Augustus Muhlenberg and Anne Ayers, that we may labor tirelessly to heal those who are broken in body or spirit, and to turn their sorrow into joy; through Jesus Christ, who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.
Holy God, holy and mighty, who hast called us together into one communion and fellowship: Open our eyes, we pray thee, as you opened the eyes of thy servant Tikhon, that we may see the faithfulness of others as we strive to be steadfast in the faith delivered unto us, that the world may see and know Thee; through Jesus Christ our Lord, to whom, with thee and the Holy Spirit, be glory and praise unto ages of ages. Amen.
Tomb, thou shalt not hold Him longer;
Death is strong, but Life is stronger;
Stronger than the dark, the light;
Stronger than the wrong, the right.
Faith and Hope triumphant say,
Christ will rise on Easter-Day.
While the patient earth lies waking,
Till the morning shall be breaking,
Shuddering 'neath the burden dread
Of her Master, cold and dead,
Hark! she hears the angels say,
Christ will rise on Easter-Day.
And when sunrise smites the mountains,
Pouring light from heavenly fountains,
Then the earth blooms out to greet
Once again the blessed feet;
And her countless voices say,
Christ has risen on Easter-Day.
Up and down our lives obedient
Walk, dear Christ, with footsteps radiant,
Till those garden lives shall be
Fair with duties done for Thee;
And our thankful spirits say,
Christ arose on Easter-Day.
--Phillips Brooks (1835-1893)
Filed under: * Anglican - Episcopal Episcopal Church (TEC) TEC Bishops * Christian Life / Church Life Church History Church Year / Liturgical Seasons Easter * Culture-Watch History Poetry & Literature
When all is done, the hell of hells, the torment of torments, is the everlasting absence of God, and the everlasting impossibility of returning to his presence...to fall out of the hands of the living God, is a horror beyond our expression, beyond our imagination.... What Tophet is not Paradise, what Brimstone is not Amber, what gnashing is not a comfort, what gnawing of the worme is not a tickling, what torment is not a marriage bed to this damnation, to be secluded eternally, eternally, eternally from the sight of God?--From a sermon to the Earl of Carlisle in 1622
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Parish Ministry Ministry of the Ordained * Theology Eschatology
Batter my heart, three-person'd God, for you
As yet but knock, breathe, shine, and seek to mend;
That I may rise and stand, o'erthrow me, and bend
Your force to break, blow, burn, and make me new.
I, like an usurp'd town to'another due,
Labor to'admit you, but oh, to no end;
Reason, your viceroy in me, me should defend,
But is captiv'd, and proves weak or untrue.
Yet dearly'I love you, and would be lov'd fain,
But am betroth'd unto your enemy;
Divorce me,'untie or break that knot again,
Take me to you, imprison me, for I,
Except you'enthrall me, never shall be free,
Nor ever chaste, except you ravish me.
--Holy Sonnet XIV
Almighty God, the root and fountain of all being: Open our eyes to see, with thy servant John Donne, that whatsoever hath any being is a mirror in which we may behold thee; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Christ himself pointed out the benefit of his sufferings and resurrection when he said to the women in Mt 28, 10 - "Fear not: go tell my brethren that they depart into Galilee, and there shall they see me." These are the very first words they heard from Christ after his resurrection from the dead, by which he confirmed all the former utterances and loving deeds he showed them, namely, that his resurrection avails in our behalf who believe, so that he therefore anticipates and calls Christians his brethren, who believe it, and yet they do not, like the apostles, witness his resurrection.
The risen Christ waits not until we ask or call on him to become his brethren. Do we here speak of merit, by which we deserve anything? What did the apostles merit? Peter denied his Lord three times; the other disciples all fled from him; they tarried with him like a rabbit does with its young. He should have called them deserters, yea, betrayers, reprobates, anything but brethren. Therefore this word is sent to them through the women out of pure grace and mercy, as the apostles at the time keenly experienced, and we experience also, when we are mired fast in our sins, temptations and condemnation.
These are words full of all comfort that Christ receives desperate villains as you and I are and calls us his brethren. Is Christ really our brother, then I would like to know what we can be in need of? Just as it is among natural brothers, so is it also here. Brothers according to the flesh enjoy the same possessions, have the same father, the one inheritance, otherwise they would not be brothers: so we enjoy with Christ the same possessions, and have in common with him one Father and one inheritance, which never decreases by being distributed, as other inheritances do; but it ever grows larger and larger; for it is a spiritual inheritance. But an earthly inheritance decreases when distributed among many persons. He who has a part of this spiritual inheritance, has it all.
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During March Madness several years ago, the InterVarsity Christian Fellowship’s Emerging Scholars Network ran “The Best Christian Book of All Time Tournament.” Beginning with 64 entries, participants voted on a series of paired competitors through elimination rounds. C.S. Lewis’s “Mere Christianity,” a first seed, easily made the Elite Eight, where it handily defeated St. Augustine’s “City of God.” In the Final Four it beat Dietrich Bonhoeffer’s “Cost of Discipleship,” but in the finals it was edged out by Augustine’s “Confessions.”
Not bad. Who else could have gone up against Augustine? And Lewis hadn’t even planned for “Mere Christianity” to be a book. During the dark days of World War II, the writer presented four sets of BBC radio talks on basic Christianity. He had these published in several paperbacks. Not until 1952 did he collect them together under the new title.
The book always sold well, but in an unusual trend, its popularity has grown with time. Since 2001, “Mere Christianity” has sold more than 3.5 million copies in English. It has been translated into at least 36 languages and is said to be the book that, next to the Bible, educated Chinese Christians are most likely to have read. Its greatest popularity is in the U.S., where it is still read by thoughtful evangelicals, along with thousands of Catholics, Orthodox and mainline Protestants.
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If I had a Son in Court, or married a daughter into a plentifull Fortune, I were satisfied for that son or that daughter. Shall I not be so, when the King of Heaven hath taken that sone to himselfe, and married himselfe to that daughter, for ever? I spend none of my Faith, I exercise none of my Hope, in this, that I shall have my dead raised to life againe. This is the faith that sustains me, when I lose by the death of others, and we, are now all in one Church, and at the resurrection, shall be all in one Quire.
–John Donne (1572-1631) [my emphasis]
St. Bernard was so terror-stricken by Christ’s sufferings that he said: I imagined I was secure and I knew nothing of the eternal judgment passed upon me in heaven, until I saw the eternal Son of God took mercy upon me, stepped forward and offered himself on my behalf in the same judgment. Ah, it does not become me still to play and remain secure when such earnestness is behind those sufferings. Hence he commanded the women: “Weep not for me, but weep for yourselves, and for your children.” Lk 23, 28; and gives in the 31st verse the reason: “For if they do these things in the green tree, what shall be done in the dry?” As if to say: Learn from my martyrdom what you have merited and how you should be rewarded. For here it is true that a little dog was slain in order to terrorize a big one. Likewise the prophet also said: “All generations shall lament and bewail themselves more than him”; it is not said they shall lament him, but themselves rather than him. Likewise were also the apostles terror-stricken in Acts 2, 37, as mentioned before, so that they said to the apostles: “0, brethren, what shall we do?” So the church also sings: I will diligently meditate thereon, and thus my soul in me will exhaust itself.–Martin Luther (1483-1546)
Let man’s soul be a sphere, and then, in this,
Th’ intelligence that moves, devotion is ;
And as the other spheres, by being grown
Subject to foreign motion, lose their own,
And being by others hurried every day,
Scarce in a year their natural form obey ;
Pleasure or business, so, our souls admit
For their first mover, and are whirl’d by it.
Hence is’t, that I am carried towards the west,
This day, when my soul’s form bends to the East.
There I should see a Sun by rising set,
And by that setting endless day beget.
But that Christ on His cross did rise and fall,
Sin had eternally benighted all.
Yet dare I almost be glad, I do not see
That spectacle of too much weight for me.
Who sees Gods face, that is self-life, must die ;
What a death were it then to see God die ?
It made His own lieutenant, Nature, shrink,
It made His footstool crack, and the sun wink.
Could I behold those hands, which span the poles
And tune all spheres at once, pierced with those holes ?
Could I behold that endless height, which is
Zenith to us and our antipodes,
Humbled below us ? or that blood, which is
The seat of all our soul’s, if not of His,
Made dirt of dust, or that flesh which was worn
By God for His apparel, ragg’d and torn ?
If on these things I durst not look, durst I
On His distressed Mother cast mine eye,
Who was God’s partner here, and furnish’d thus
Half of that sacrifice which ransom’d us ?
Though these things as I ride be from mine eye,
They’re present yet unto my memory,
For that looks towards them ; and Thou look’st towards me,
O Saviour, as Thou hang’st upon the tree.
I turn my back to thee but to receive
Corrections till Thy mercies bid Thee leave.
O think me worth Thine anger, punish me,
Burn off my rust, and my deformity ;
Restore Thine image, so much, by Thy grace,
That Thou mayst know me, and I’ll turn my face.
–John Donne (1572-1631)
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In evil long I took delight,
Unawed by shame or fear,
Till a new object struck my sight,
And stopp'd my wild career:
I saw One hanging on a Tree
In agonies and blood,
Who fix'd His languid eyes on me.
As near His Cross I stood.
Sure never till my latest breath,
Can I forget that look:
It seem'd to charge me with His death,
Though not a word He spoke:
My conscience felt and own'd the guilt,
And plunged me in despair:
I saw my sins His Blood had spilt,
And help'd to nail Him there.
Alas! I knew not what I did!
But now my tears are vain:
Where shall my trembling soul be hid?
For I the Lord have slain!
A second look He gave, which said,
"I freely all forgive;
This blood is for thy ransom paid;
I die that thou may'st live."
Thus, while His death my sin displays
In all its blackest hue,
Such is the mystery of grace,
It seals my pardon too.
With pleasing grief, and mournful joy,
My spirit now if fill'd,
That I should such a life destroy,
Yet live by Him I kill'd!
--John Newton (1725-1807)
The ancient and saintly fathers and theologians have contrasted the living wood with dead and have allegorized that contrast this way: From the living wood came sin and death; from the dead wood, righteousness and life. They conclude: do not eat from that living tree, or you will die, but eat of the dead tree; otherwise you will remain in death.
You do indeed desire to eat and enjoy [the fruit] of some tree. I will direct you to a tree so full you can never eat it bare. But just as it was difficult to stay away from that living tree, so it is difficult to enjoy eating from the dead tree. The first was the image of life, delight, and goodness, while the other is the image of death, suffering and sorrow because one tree is living, the other dead. There is in man's heart the deeply rooted desire to seek life where there is certain death and to flee from death where one has the sure source of life.
--Martin Luther, "That a Christian Should Bear his Cross With Patience," 1530
It so happened that in this man Jesus God himself came into the world, which he had created and against all odds still loved. He took human nature upon himself and became man, like the rest of us, in order to put an end to the world's fight against him and also against itself, and to replace man's disorder by God's design. In Jesus God hallowed his name, made his kingdom come, his will done on earth as it is in heaven, as we say in the Lord's Prayer. In him he made manifest his glory and, amazingly enough, he made it manifest for our salvation. To accomplish this, he not only bandaged, but healed the wounds of the world he helped mankind not only in part and temporarily but radically and for good in the person of his beloved Son; he delivered us from evil and took us to his heart as his children Thereby we are all permitted to live, and to live eternally.
It happened through this man on the cross that God cancelled out and swept away all our human wickedness, our pride, our anxiety, our greed and our false pretences, whereby we had continually offended him and made life difficult, if not impossible, for ourselves and for others. He crossed out what had made our life fundamentally terrifying, dark and distressing - the life of health and of sickness, of happiness and of unhappiness, of the highborn and of the lowborn, of the rich and of the poor, of the free and of the captive. He did away with it. It is no longer part of us, it is behind us. In Jesus God made the day break after the long night and spring come after the long winter.
All these things happened in that one man. In Jesus, God took upon himself the full load of evil; he made our wickedness his own; he gave himself in his dear Son to be defamed as a criminal, to be accused, condemned, delivered from life unto death, as though he himself, the Holy God, had done all the evil we human beings did and do. In giving himself in Jesus Christ, he reconciled the world unto himself; he saved us and made us free to live in his everlasting kingdom; he removed the burden and took it upon himself He the innocent took the place of us the guilty. He the mighty took the place of us the weak. He the living One took the place of us the dying.
This, my dear friends, is the invisible event that took place in the suffering and death of the man hanging on the middle cross on Golgotha. This is reconciliation: his damnation our liberation, his defeat our victory, his mortal pain the beginning of our joy, his death the birth of our life. We do well to remember that this is what those who put him to death really accomplished. They did not know what they did. These deluded men and women accomplished by their evil will and deed that good which God had willed and done with the world and for the world, including the crowd of Jerusalem.
--Karl Barth (1886-1968) from a sermon in 1957
Briefly, how many books are there in the Old Testament? The standard Protestant answer is 39 books, although Catholics would respond differently, because they also include several Deuterocanonical works, like Sirach, Wisdom, and 1 and 2 Maccabees. So would Orthodox churches. The Ethiopian Biblical canon includes several truly ancient items unknown to churches anywhere else on the planet, including Jubilees and 1 Enoch.
That is straightforward enough, but the Jewish answer would be different again. They would describe the Bible as having 24 books, including all the texts in the Protestant Christian Bible, but structured and divided differently....So, the number of Old Testament books is 24 or 39, and that is no great problem. But here we turn to Josephus, also writing around 95 AD in the Against Apion. He divided the books somewhat differently than the later Jewish canon, but also gives us a different total, namely 22
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It is not the fact that the French Revolution attacked clerical celibacy that is revealing, then, but which arguments they deployed against it. Earlier opponents attacked the institution as a crime against innocent bastards and faithful concubines, or as unscriptural Roman overreach, or as an implicit denigration of family life. In the case of the French revolutionaries, their arguments were primarily either utilitarian or legalistic—which may be why they sound familiar today....
More modern-sounding still, in our age of "marriage equality," are the legalistic arguments. Insofar as clerical celibacy was a form of discrimination on the basis of profession, it was deemed a violation of egalité. The most rhetorically powerful ploy of all was to elevate parenthood to the status of a basic human right, which vows of celibacy infringed upon. One abbé Cournand, upon presenting a motion in favor of clerical marriage in a Paris suburb's local assembly in 1790, said that obligatory celibacy violated clerics' "inalienable right … to exist as father and spouse." A 1795 treatise by a married priest argued that becoming a père de famille was a basic right and any act prohibiting it was "fundamentally invalid [and] an attack on liberty."
The debate over clerical celibacy was at its liveliest during the period of ambiguity following the Civil Constitution of the Clergy of 1790, since the issue of clerical marriage is not actually mentioned in that document and would not be settled until the Constitution of 1791. One pamphleteer of the uncertain interim argued that the National Assembly did not even need to clarify its position on clerical marriage, since the right to marry was implicit in the egalitarian decrees already enacted. "Lay people can marry, therefore priests can marry as well." In his eyes, it was a constitutional fait accompli. Eulogius Schneider, a former Franciscan monk who would become a prosecutor of the Terror, echoed this line of argument in 1791: "Priests are men and citizens, and by consequence, they must enjoy the rights of man and of citizen." In the hands of such innovators, the Rights of Man and Citizen proved as accommodating as our Fourteenth Amendment in the search for a never-before-dreamed-of right to marry.
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The meeting on 23 March 1966 led to a half-century of ecumenical dialogue through the formation of the Anglican Roman Catholic International Commission (Arcic) and the setting up of the Anglican Centre in Rome. The Centre was dedicated on 22 March and opened a few months later. A series of events have been set up to marks its fiftieth anniversary. On Tuesday 22 March, there will be a Holy Communion service in London at St Andrew by the Wardrobe, where the preacher will be Revd Barry Nichols, secretary and former governor of the Anglican Centre, and on the same day a Eucharist service in Rome at the Anglican Centre. Bishop Stephen Platten, the chairman of governors, will preach and use the original order of service used by Archbishop Ramsey to rededicate the Centre’s chapel. In June, ecumenical Evensong will be held at Westminster Abbey to mark the anniversary with the sermon preached by the Archbishop of Canterbury, Justin Welby.
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ZENIT spoke with Father Tarcisio Giuseppe Stramare of the Congregation of Oblates of Saint Joseph, director of the Josephite Movement, about Tuesday's feast of St. Joseph the Worker....
ZENIT: What does “Gospel of work” mean?
Father Stramare: “Gospel” is the Good News that refers to Jesus, the Savior of humanity. Well, despite the fact that in general we see Jesus as someone who teaches and does miracles, he was so identified with work that in his time he was regarded as “the son of the carpenter,” namely, an artisan himself. Among many possible activities, the Wisdom of God chose for Jesus manual work, entrusted the education of his Son not to the school of the learned but to a humble artisan, namely, St. Joseph.
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O God, who from the family of your servant David raised up Joseph to be the guardian of your incarnate Son and the spouse of his virgin mother: Give us grace to imitate his uprightness of life and his obedience to your commands; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
Happy and blessed feast of Saint Joseph pic.twitter.com/hTj1SLMCLe— Florian Kolfhaus (@FlorianKolfhaus) March 19, 2016
Strengthen, O Lord, we beseech thee, the bishops of thy Church in their special calling to be teachers and ministers of the Sacraments, that they, like thy servant Cyril of Jerusalem, may effectively instruct thy people in Christian faith and practice; and that we, taught by them, may enter more fully into celebration of the Paschal mystery; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
A meme making the rounds on social media has much to say about the state of many Western nations today. Thus it has become quite popular to post it and share it. The short saying, attached to a picture of John Calvin, says this: “When God wants to judge a nation, He gives them wicked rulers”.
Now I realise that far too often stuff like this is passed around without any careful check to see if indeed it is so. I am sure I have been guilty at times of doing this as well. But often I do want to get to the bottom of a matter, and ascertain just what is accurate and what is not.
Since I have long had an interest in Calvin, and since the saying is a neat one, I wanted to make sure he did in fact say it. So I actually spent a bit of time sniffing around on this, as well as asking a few like-minded friends. After a day or two of digging around, the best I can come up with can be gleaned from two Calvin sources.
Neither one says exactly what this meme says, but both come pretty close.
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Members and visitors at All Saints, Puerto de la Cruz, Tenerife celebrated 125 years of worship in the lovely Church on the north of the island on Sunday 13 March.
The parish has a fascinating history. When the Church was opened for worship in 1891 it was under the jurisdiction of the Bishop of Sierra Leone, who also looked after the Gold Coast, the Yoruba District of modern Nigeria and other territories in West Africa! Today it is very much part of the Diocese in Europe, but aware of its history in the Canary Islands, once a crossroad of the world in the 19th century.
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Patrick was 16 years old in about the year 405, when he was captured in a raid and became a slave in what was still radically pagan Ireland. Far from home, he clung to the religion he had ignored as a teenager. Even though his grandfather had been a priest, and his father a town councilor, Patrick "knew not the true God." But forced to tend his master's sheep in Ireland, he spent his six years of bondage mainly in prayer. He escaped at the suggestion of a dream and returned home.
Patrick was in his mid-40s when he returned to Ireland.
Read it all and for the ambitious there is a lot more there.
Almighty God, who in thy providence didst choose thy servant Patrick to be the apostle of the Irish people, to bring those who were wandering in darkness and error to the true light and knowledge of thee: Grant us so to walk in that light, that we may come at last to the light of everlasting life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and ever.
Happy Saint Patrick's day! If you really want to honour our national Saint today, go to Mass! pic.twitter.com/bTpjBKsj8S— Prayer For Priests (@PrayerForPriest) March 17, 2016
T.S. Eliot wrote a wonderful play called Murder in the Cathedral about it. In the play four tempters come to Becket – the first offers physical safety, the second riches and fame, the third power. They are all real temptations for us.
But it’s the fourth temptation I want to focus on. In Eliot’s play he put it like this, he puts these words in the mouth of Becket: “The fourth temptation is the greatest treason: to do the right thing for the wrong reason.” This temptation to Beckett is around his legacy – to get what he wants, what he thinks is right, but in the wrong way. We can do the wrong thing for the right reason, and we can do the right thing in such a wrong way that it becomes the wrong thing. Unlike politics, in the church, the ends never justify the means, because the ends are not ours – they are in the hands of the Lord Jesus Christ. Therefore the ends never justify the means.
When we look back over Christian history we see this. As Augustine lay dying in Hippo in the early 6th century, a city besieged as the Roman Empire fell around him, was that a moment of disaster? No, because God raised Jesus Christ from the dead, and he raised up Benedict at that very moment and they saved civilisation through the Benedictine monasteries and they kept the gospel alive. And here we are today.
Our view is not the same as God’s. His ways are not our ways. When we put our means to his ends, we lose sight of his ends.
Read it all, another in the long line of should have already been posted material.
This is just fantastic--listen to it all.
Almighty and merciful God, who didst raise up Gregory of Rome to be a servant of the servants of God, and didst inspire him to send missionaries to preach the Gospel to the English people: Preserve in thy Church the catholic and apostolic faith they taught, that thy people, being fruitful in every good work, may receive the crown of glory that fadeth not away; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
You never know what you’ll discover when you don protective gloves and pore over documents dating back to the 1800s.
A future U.S. president who had a hand in destroying St. John’s Anglican Church in an 1813 fire set by invading American soldiers.
An early figure in the historic Sandwich church who fathered a son through an extramarital affair with a former nun.
For the first time at the University of Windsor, the history department offered a course called public history designed to help connect a community to its past. A handful of students in the course who delved into the records of St. John’s Anglican Church in Sandwich made some interesting discoveries as they researched and created an online exhibit at Public History 497.
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After a second filing extension due to unavoidable caseload delays, the Diocese and Corporation filed two response briefs with the Second Court of Appeals, located in Fort Worth.Because the briefs filed in December made differing arguments, two response briefs were necessary. The TEC parties now have the opportunity to make a reply by March 24. These files are large and may require a few moments to load.
You may find the two (big) downloads here and there.
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But our argument in reply to this is ready and clear. For any one who condemns those who say that the Godhead is one, must necessarily support either those who say that there are more than one, or those who say that there is none. But the inspired teaching does not allow us to say that there are more than one, since, whenever it uses the term, it makes mention of the Godhead in the singular; as—"In Him dwells all the fullness of the Godhead Colossians 2:9 "; and, elsewhere—"The invisible things of Him from the foundation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead Romans 1:20 ." If, then, to extend the number of the Godhead to a multitude belongs to those only who suffer from the plague of polytheistic error, and on the other hand utterly to deny the Godhead would be the doctrine of atheists, what doctrine is that which accuses us for saying that the Godhead is one? But they reveal more clearly the aim of their argument. As regards the Father, they admit the fact that He is God , and that the Son likewise is honoured with the attribute of Godhead; but the Spirit, Who is reckoned with the Father and the Son, they cannot include in their conception of Godhead, but hold that the power of the Godhead, issuing from the Father to the Son, and there halting, separates the nature of the Spirit from the Divine glory. And so, as far as we may in a short space, we have to answer this opinion also.
What, then, is our doctrine? The Lord, in delivering the saving Faith to those who become disciples of the word, joins with the Father and the Son the Holy Spirit also; and we affirm that the union of that which has once been joined is continual; for it is not joined in one thing, and separated in others. But the power of the Spirit, being included with the Father and the Son in the life-giving power, by which our nature is transferred from the corruptible life to immortality, and in many other cases also, as in the conception of "Good," and "Holy," and "Eternal," "Wise," "Righteous," "Chief," "Mighty," and in fact everywhere, has an inseparable association with them in all the attributes ascribed in a sense of special excellence. And so we consider that it is right to think that that which is joined to the Father and the Son in such sublime and exalted conceptions is not separated from them in any.
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Almighty God, who hast revealed to thy Church thine eternal Being of glorious majesty and perfect love as one God in Trinity of Persons: Give us grace that, like thy bishop Gregory of Nyssa, we may continue steadfast in the confession of this faith, and constant in our worship of thee, Father, Son, and Holy Spirit, who livest and reignest now and for ever.
War broke out in August and in September 1914 Geoffrey Studdert Kennedy wrote these words in his parish magazine:
“I cannot say too strongly that I believe every able-bodied man ought to volunteer for service anywhere. Here ought to be no shirking of that duty.”This from the man who would, before long be writing this, “Waste”:
“Waste of Muscle, waste of Brain,Read it all.
Waste of Patience, waste of Pain,
Waste of Manhood, waste of Health,
Waste of Beauty, waste of Wealth,
Waste of Blood, and waste of Tears,
Waste of Youth’s most precious years,
Waste of ways the Saints have trod,
Waste of glory, Waste of God--War!"
Glorious God, we give thanks for high and holy things as well as the common things of earth: Awaken us to recognize thy presence in each other and in all creation, so that we, like Geoffrey Studdert Kennedy, may love and magnify thee as the holy, undivided Trinity; who liveth and reigneth one God, for ever and ever. Amen.
8 March 1929: Rev Geoffrey Studdert Kennedy MC, aka "Woodbine Willie", dies at 17 Abercromby Square, Liverpool: pic.twitter.com/KOMXTN6dg3— Allan_D (@allanholloway) March 8, 2016
One of the great legacies of Jerry Bridges is that he combined—to borrow some titles from his books—the pursuit of holiness and godliness with an emphasis on transforming grace. He believed that trusting God not only involved believing what he had done for us in the past, but that the gospel empowers daily faith and is transformative for all of life.
In 2009 he explained to interviewer Becky Grosenbach the need for this emphasis within the culture of the ministry he had given his life to:
When I came on staff almost all the leaders had come out of the military and we had pretty much a military culture. We were pretty hard core. We were duty driven. The WWII generation. We believed in hard work. We were motivated by saying “this is what you ought to do.” That’s okay, but it doesn’t serve you over the long haul. And so 30 years ago there was the beginning of a change to emphasize transforming grace, a grace-motivated discipleship.
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O God the King of saints, who didst strengthen thy servants Perpetua and Felicitas and their companions to make a good confession, staunchly resisting, for the cause of Christ, the claims of human affection, and encouraging one another in their time of trial: Grant that we who cherish their blessed memory may share their pure and steadfast faith, and win with them the palm of victory; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Today (3/5) in 1908, when #CSLewis was just 9, he recorded in his diary that he had read Paradise Lost.— Essential C.S. Lewis (@EssentialLewis) March 5, 2016
Lord God, who didst inspire thy servants John and Charles Wesley with burning zeal for the sanctification of souls, and didst endow them with eloquence in speech and song: Kindle in thy Church, we beseech thee, such fervor, that those whose faith has cooled may be warmed, and those who have not known thy Christ may turn to him and be saved; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Almighty God, whose servant Chad, for the peace of the Church, relinquished cheerfully the honors that had been thrust upon him, only to be rewarded with equal responsibility: Keep us, we pray thee, from thinking of ourselves more highly than we ought to think, and ready at all times to give place to others, (in honor preferring one another,) that the cause of Christ may be advanced; in the name of him who washed his disciples' feet, even the same thy Son Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Listen to it all.
Almighty God, who didst call thy servant David to be a faithful and wise steward of thy mysteries for the people of Wales: Mercifully grant that, following his purity of life and zeal for the gospel of Christ, we may with him receive the crown of everlasting life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and ever.
SAINT OF THE DAY: Saint David of Wales: David is the patron saint of Wales and perhaps the most famous of Brit... https://t.co/oi1xkrCxs1— Sts. Peter & Paul JA (@keysandsword) March 1, 2016
Oh King of grief! (a title strange, yet true,
To thee of all kings only due)
Oh King of wounds! how shall I grieve for thee,
Who in all grief preventest me?
Shall I weep blood? why thou has wept such store
That all thy body was one door.
Shall I be scourged, flouted, boxed, sold?
'Tis but to tell the tale is told.
'My God, my God, why dost thou part from me? '
Was such a grief as cannot be.
But how then shall I imitate thee, and
Copy thy fair, though bloody hand?
Surely I will revenge me on thy love,
And try who shall victorious prove.
If thou dost give me wealth, I will restore
All back unto thee by the poor.
If thou dost give me honour, men shall see,
The honour doth belong to thee.
I will not marry; or, if she be mine,
She and her children shall be thine.
My bosom friend, if he blaspheme thy name,
I will tear thence his love and fame.
One half of me being gone, the rest I give
Unto some Chapel, die or live.
As for thy passion - But of that anon,
When with the other I have done.
For thy predestination I'll contrive,
That three years hence, if I survive,
I'll build a spittle, or mend common ways,
But mend mine own without delays.
Then I will use the works of thy creation,
As if I us'd them but for fashion.
The world and I will quarrel; and the year
Shall not perceive, that I am here.
My music shall find thee, and ev'ry string
Shall have his attribute to sing;
That all together may accord in thee,
And prove one God, one harmony.
If thou shalt give me wit, it shall appear;
If thou hast giv'n it me, 'tis here.
Nay, I will read thy book, and never move
Till I have found therein thy love;
Thy art of love, which I'll turn back on thee,
O my dear Saviour, Victory!
Then for thy passion - I will do for that -
Alas, my God, I know not what.
--George Herbert (1593-1633)
Our God and King, who didst call thy servant George Herbert from the pursuit of worldly honors to be a pastor of souls, a poet, and a priest in thy temple: Give unto us the grace, we beseech thee, joyfully to perform the tasks thou givest us to do, knowing that nothing is menial or common that is done for thy sake; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
The priest allegedly sent a report containing evidence of abuse he had discovered to Lord Carey and said that Bishop Ball had agreed to live quietly in a French convent.
Lord Carey has denied any knowledge of a Church- or Establishment-led attempt to cover up the crimes or intervene in the police’s investigation. Ultimately, Bishop Ball was given a caution for one charge of gross indecency and lived for years in a cottage rented from the Duchy of Cornwall, before a second investigation in 2012 revealed the full extent of his crimes.
Dame Moira, who was previously director of social services for the borough of Kensington and Chelsea, and then chief executive of Camden Council until 2011, is expected to complete her review in approximately 12 months.
While her review does not have statutory powers to require anyone to give evidence, Dame Moira said that she expected everyone within the Church to co-operate fully. “Our remit is to independently set out for survivors and the public what actually happened,” she said on Wednesday.
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On Thursday I saw the news on my Twitter timeline that McClanen had died.
A historian is supposed to keep a critical distance from his or her subjects of study, and I like to think that I follow that standard. Yet when I saw the news, I couldn’t help feeling a sense of loss for a man I never met, a man I know only through dusty letters written long ago.
When I first began my research on the early history of the Fellowship of Christian Athletes, I had no affinity for McClanen—I barely knew who he was. At first he seemed too earnest, too persistent. In his letters he badgered, he pestered, he shared too much information too soon. Yet the more that I encountered McClanen in the archives, the more I grew intrigued by his combination of intensity, sincerity, and humility. There is a trace of irony in the latter, for McClanen’s fame today (such as it is) rests on the fact that he founded an organization explicitly built around the idea of celebrity, salesmanship, and publicity.
“If athletes can endorse shaving cream, razor blades, and cigarettes,” he said. “Surely they can endorse the Lord.”
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The Archbishop of Canterbury has announced the appointment of Dame Moira Gibb to be chair of the independent review into the way the Church of England responded to the case of Peter Ball, the former Bishop of Gloucester, who was jailed last year for sex offences.
Dame Moira has worked at a senior level in the statutory sector - she was Chief Executive of Camden Council until 2011 - and holds a range of non-executive roles. Most recently she was the chair of the Serious Case Review (published January 2016) into safeguarding at Southbank International School in the wake of the crimes committed by William Vahey.
She will be assisted in the review by Kevin Harrington JP, safeguarding consultant and lead reviewer on a range of Serious Case Reviews; James Reilly, former Chief Executive of Central London Community Healthcare NHS Trust (until Feb 2016); Heather Schroeder MBE, currently vice chair of Action for Children and formerly held senior positions in social services and children's services in a number of local authorities.
The review will be published once Dame Moira and her team have completed their work which is expected to be within a year. The Independent Inquiry into Child Sexual Abuse (IICSA) chaired by Justice Goddard will also be looking at the Peter Ball case but have made it clear that institutions should continue with their previous commitments on safeguarding and the Church is in ongoing touch with IICSA on this.
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O Almighty God, who into the place of Judas didst choose thy faithful servant Matthias to be of the number of the Twelve: Grant that thy Church, being delivered from false apostles, may always be ordered and guided by faithful and true pastors; through Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever.
Now, as Polycarp was entering into the stadium, there came to him a voice from heaven, saying, “Be strong, and show thyself a man, O Polycarp!” No one saw who it was that spoke to him; but those of our brethren who were present heard the voice. And as he was brought forward, the tumult became great when they heard that Polycarp was taken. And when he came near, the proconsul asked him whether he was Polycarp. On his confessing that he was, [the proconsul] sought to persuade him to deny [Christ], saying, “Have respect to thy old age,” and other similar things, according to their custom, [such as], “Swear by the fortune of Cæsar; repent, and say, Away with the Atheists.” But Polycarp, gazing with a stern countenance on all the multitude of the wicked heathen then in the stadium, and waving his hand towards them, while with groans he looked up to heaven, said, “Away with the Atheists.” Then, the proconsul urging him, and saying, “Swear, and I will set thee at liberty, reproach Christ;” Polycarp declared, “Eighty and six years have I served Him, and He never did me any injury: how then can I blaspheme my King and my Saviour?”
--The Martyrdom of Saint Polycarp, Chapter IX.
O God, the maker of heaven and earth, who didst give to thy venerable servant, the holy and gentle Polycarp, boldness to confess Jesus Christ as King and Saviour, and steadfastness to die for his faith: Give us grace, after his example, to share the cup of Christ and rise to eternal life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
Happy feast of St Polycarp. Here he is, second on the left, in a mosaic from St Appolinaris, Ravenna. pic.twitter.com/CjZNTB7GiJ— St Hugh Knaphill (@StHughKnaphill) February 23, 2016
God whose strength bears us up as on mighty wings: We rejoice in remembering thy athlete and missionary, Eric Liddell, to whom thou didst bestow courage and resolution in contest and in captivity; and we pray that we also may run with endurance the race that is set before us and persevere in patient witness, until we wear that crown of victory won for us by Jesus our Savior; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
Nearly 90 years ago, a missionary wrote a song meant to galvanize the Western church and draw hundreds of missionaries to China. This Sunday, more than 4,100 churches around the world will sing “Facing a Task Unfinished” with a modern twist.
In 1920, Frank Houghton traveled east with China Inland Mission. Nearly a decade later, the missions agency issued a call for 200 “men and women who know and love the Lord Jesus Christ” to minister to the country then torn apart by civil war.
Aided by Houghton’s song, the ministry got its 200 missionaries. And by 2015, the number of Christians in China grew to somewhere between 67 million and 106 million.
China Inland Mission became OMF International, which celebrated its 150th anniversary last year. As part of the commemoration, OMF asked Keith and Kristyn Getty to update the hymn.
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But see, how unkindly he turns away the humble request of his mother who addresses him with such great confidence. Now observe the nature of faith. What has it to rely on? Absolutely nothing, all is darkness. It feels its need and sees help nowhere; in addition, God turns against it like a stranger and does not recognize it, so that absolutely nothing is left. It is the same way with our conscience when we feel our sin and the lack of righteousness; or in the agony of death when we feel the lack of life; or in the dread of hell when eternal salvation seems to have left us. Then indeed there is humble longing and knocking, prayer and search, in order to be rid of sin, death and dread. And then he acts as if he had only begun to show us our sins, as if death were to continue, and hell never to cease. Just as he here treats his mother, by his refusal making the need greater and more distressing than it was before she came to him with her request; for now it seems everything is lost, since the one support on which she relied in her need is also gone.
This is where faith stands in the heat of battle. Now observe how his mother acts and here becomes our teacher. However harsh his words sound, however unkind he appears, she does not in her heart interpret this as anger, or as the opposite of kindness, but adheres firmly to the conviction that he is kind, refusing to give up this opinion because of the thrust she received, and unwilling to dishonor him in her heart by thinking him to be otherwise than kind and gracious--as they do who are without faith, who fall back at the first shock and think of God merely according to what they feel, like the horse and the mule, Ps 32, 9. For if Christ's mother had allowed those harsh words to frighten her she would have gone away silently and displeased; but in ordering the servants to do what he might tell them she proves that she has overcome the rebuff and still expects of him nothing but kindness.
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O God, our refuge and our strength, who didst raise up thy servant Martin Luther to reform and renew thy Church in the light of thy word: Defend and purify the Church in our own day and grant that, through faith, we may boldly proclaim the riches of thy grace, which thou hast made known in Jesus Christ our Savior, who, with thee and the Holy Spirit, liveth and reigneth, one God, now and for ever.
In Uganda, during the eight years in the 1970's when Idi Amin and his men slaughtered probably half a million Ugandans, "We live today and are gone tomorrow" was the common phrase.--Festo Kivengere, Revolutionary Love, Chapter Nine
We learned that living in danger, when the Lord Jesus is the focus of your life, can be liberating. For one thing, you are no longer imprisoned by your own security, because there is none. So the important security that people sought was to be anchored in God.
As we testified to the safe place we had in Jesus, many people who had been pagan, or were on the fringes of Christianity, flocked to the church or to individuals, asking earnestly, "How do you prepare yourself for death?" Churches all over the country were packed both with members and seekers. This was no comfort to President Amin, who was making wild promises to Libya and other Arab nations that Uganda would soon be a Muslim country. (It is actually 80 per cent Christian)....
It became clear to us through the Scriptures that our resistance was to be that of overcoming evil with good. This included refusing to cooperate with anything that dehumanizes people, but we reaffirmed that we can never be involved in using force or weapons.
...we knew, of course, that the accusation against our beloved brother, Archbishop Janani Luwum, that he was hiding weapons for an armed rebellion, was untrue, a frame-up to justify his murder.
The archbishop's arrest, and the news of his death, was a blow from the Enemy calculated to send us reeling. That was on February 16, 1977. The truth of the matter is that it boomeranged on Idi Amin himself. Through it he lost respect in the world and, as we see it now, it was the beginning of the end for him.
For us, the effect can best be expressed in the words of the little lady who came to arrange flowers, as she walked through the cathedral with several despondent bishops who were preparing for Archbishop Luwum's Memorial Service. She said, "This is going to put us twenty times forward, isn't it?" And as a matter of fact, it did.
More than four thousand people walked, unintimidated, past Idi Amin's guards to pack St. Paul's Cathedral in Kampala on February 20. They repeatedly sang the "Martyr's Song," which had been sung by the young Ugandan martyrs in 1885. Those young lads had only recently come to know the Lord, but they loved Him so much that they could refuse the evil thing demanded of them by King Mwanga. They died in the flames singing, "Oh that I had wings such as angels have, I would fly away and be with the Lord." They were given wings, and the singing of those thousands at the Memorial Service had wings too.
[See here for further information, and, through the wonders of the modern world, you may also find a copy online there].
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O God, whose Son the Good Shepherd laid down his life for the sheep: We give thee thanks for thy faithful shepherd, Janani Luwum, who after his Savior’s example gave up his life for the people of Uganda. Grant us to be so inspired by his witness that we make no peace with oppression, but live as those who are sealed with the cross of Christ, who died and rose again, and now liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
O God of compassion, who didst open the eyes of thy servant Thomas Bray to see the needs of the Church in the New World, and didst lead him to found societies to meet those needs: Make the Church in this land diligent at all times to propagate the Gospel among those who have not received it, and to promote the spread of Christian knowledge; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Set us free, O heavenly Father, from every bond of prejudice and fear: that, honoring the steadfast courage of thy servants Absalom Jones and Richard Allen, we may show forth in our lives the reconciling love and true freedom of the children of God, which thou hast given us in our Saviour Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
O God, the blessed assurance of all who trust in thee: We give thee thanks for thy servant Fanny Crosby, who, though blind from infancy, beheld thy glory with great clarity of vision and spent her life giving voice to thy people’s heartfelt praise; and we pray that we, inspired by her words and example, may rejoice to sing of thy love, praising our Savior all the day long; who livest and reignest with thee and the Holy Spirit, one God in perfect harmony, now and for ever. Amen
The idea of national repentance seems at first sight to provide such an edifying contrast to that national self-righteousness of which England is so often accused and with which she entered (or is said to have entered) the last war, that a Christian naturally turns to it with hope. Young Christians especially-last-year undergraduates and first-year curates- are turning to it in large numbers. They are ready to believe that England bears part of the guilt for the present war, and ready to admit their own share in the guilt of England. What that share is, I do not find it easy to determine. Most of these young men were children, and none of them had a vote or the experience which would enable them to use a vote wisely, when England made many of those decisions to which the present disorders could plausibly be traced. Are they, perhaps, repenting what they have in no sense done?
If they are, it might be supposed that their error is very harmless: men fail so often to repent their real sins that the occasional repentance of an imaginary sin might appear almost desirable. But what actually happens (I have watched it happening) to the youthful national penitent is a little more complicated than that. England is not a natural agent, but a civil society. When we speak of England's actions we mean the actions of the British government. The young man who is called upon to repent of England's foreign policy is really being called upon to repent the acts of his neighbor; for a foreign secretary or a cabinet minister is certainly a neighbor. And repentance presupposes condemnation. The first and fatal charm of national repentance is, therefore, the encouragement it gives us to turn from the bitter task of repenting our own sins to the congenial one of bewailing-but, first, of denouncing-the conduct of others.
--C.S. Lewis, "Dangers of national repentance"
Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For "pride is the beginning of sin." And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction....The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself....By craving to be more, man became less; and by aspiring to be self-sufficing, he fell away from him who truly suffices him.
--Augustine, The City of God 14.13
“Recent media comment regarding Bishop George Bell has focused on my recent contributions made in the House of Lords in response to a question on the Church’s actions in this matter.
On reflection I believe my words were not as clear as they could have been and I welcome this opportunity to provide further clarity.
Almost three years ago a civil claim was made, raising allegations of abuse by George Bell, the former Bishop of Chichester.
In response to the claim independent legal and medical reports were commissioned and duly considered. The evidence available was interrogated and evaluated. This led to a decision to settle the claim and to offer a formal apology to the survivor. This decision was taken on the balance of probabilities - the legal test applicable in civil claims.
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The new Anglican Dean of Sydney has made history. Kanishka Raffel, who was officially installed as Dean of Sydney last Thursday, is the first person from a non-European background to hold the role in the church's history in Australia.
"No, it probably doesn't cross my mind ... I just feel like me," the Dean said.
But his appointment heralds a bid by St Andrew's Cathedral to cater for the changing demographic of its congregation, with a rise in parishioners from Asian and sub-continent backgrounds.
It also presents a opportunity for the church to access and attract new followers, Dean Raffel said, pointing to census statistics that 56 per cent of the City of Sydney's population have both parents born overseas compared to the state average of 36 per cent.
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Susan Howatch, whose books have sold more than 20 million copies, is financing the Starbridge Lectureship in Theology and Natural Science. She wants to ''strike a blow for theology to show that religion is not dead, but complements scientific discovery''.
Ms Howatch, 52, believes God has been guiding her. Although she made her first fortune writing blockbusters such as Penmarric, success and its trappings left her spiritually empty. She had houses in several countries, drove a Porsche and a Mercedes and after the break-up of her marriage had too many ''facile, transient liaisons''. In the early Eighties she told her editor she would be late with a novel and he said: ''What will I tell the accountants?''
''I was not interested in fame and fortune any more - I'd had it all since I was 30 and it hadn't satisfied me. So I thought, 'If I'm not in it for that and I'm not in it to keep my publishers in the black, what the hell am I doing it for?'
''God seized me by the scruff of the neck, slammed me against the nearest wall and shook me until my teeth rattled. I thought: 'Okay, what does God actually require of me?'"
--The Independent, March 18, 1993, page 7 and quote in this morning's sermon (my emphasis)
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