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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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“Much religion is really dangerous and I would say lethal,” he told the blog Philosophy for Life. “We project parts of ourselves – our anger, all kinds of personal psychic material – into the middle distance, deifying it.”
Bishop Chartres – who previously caused controversy by saying that flying to go on holiday was “a symptom of sin” – says religion in the West “has become ideas in the mind”, a development he describes as “a very modern tragedy”.
Read it all and take the time to read the full blog report linked in the article.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Church History * Culture-Watch History Religion & Culture Violence * Theology Ethics / Moral Theology
We thank thee, heavenly Father, for the witness of thine apostle and evangelist Matthew to the Gospel of thy Son our Savior; and we pray that, after his example, we may with ready wills and hearts obey the calling of our Lord to follow him; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
A tour guide hollers over the clip-clop of his carriage horse passing St. Michael's Church that the iconic white building at the Four Corners of Law is the city's oldest surviving church structure in a place rich with historic structures.
Tourists peer over the carriage rails, then up and up the steeple soaring 186 feet high, perhaps to see the oldest tower clock in North America or in hopes of hearing bells imported from England in 1764.
From Charleston's poorest days to its wartime sagas to these prosperous tourist-ladened years, St. Michael's bells have announced the city's routine life events, not to mention hurricanes, earthquakes, fires and two war-time bombardments.
Read it all from the Faith and Values section of the local paper.
Filed under: * Anglican - Episcopal * Christian Life / Church Life Church History Liturgy, Music, Worship Parish Ministry * Culture-Watch History Religion & Culture Urban/City Life and Issues * South Carolina
I’m at the Cambridge University college that Charles Darwin attended before heading off on a ship to change the world’s views about the origin of the species, particularly the evolution of humans.
Darwin’s theories have been used and abused for many things in the past century or two — to promote racism and defeat racism, promote competition and encourage cooperation, to treat humans as objects and see them as special, to believe humans are machines and to say they have free choice, to attack religion and advance religion (particularly through a movement sometimes known as ‘theistic evolution”).
A conference at Christ’s College in Cambridge, organized by The Faraday Institute for Science and Religion and sponsored by the Templeton Foundation, is actually titled “The uses and abuses of biology.”
Read it all.
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.
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.
The general conduct of our Church has been true to her first principles, to render to Caesar the things that were Caesar's, and to God the things that are God's; to do nothing against the command of God, but to suffer every thing which the Caesar may require. It was thus that the seven Bishops mainly checked James's tyranny, refusing to do, but submitting to suffer, what was unlawful; it was thus that even in the Great Rebellion men cheerfully took the spoiling of their goods; it was thus that in events familiar to us, the members of this place, at different periods, suffered what was un lawful, rather than compromise their principles;--and we cherish their memories.
The two events, for which we keep this day as an annual thanksgiving to God, together, strikingly illustrate these principles. 1. That we may safely leave things to God. 2. That there is great risk, that man, by any impatience of his, will mar the blessing which God designs for His Church.
In the plot, from which this day is named, God had permitted things to come to the uttermost; every preparation was made, every scruple removed; a Roman priest had solemnly given the answer, that, for so great a benefit to the Church, their own people too might be sacrificed; the innocent might be slain, so that the guilty majority escaped not. The secret was entrusted to but few, was guarded by the most solemn oaths and by the participation of the Holy Eucharist, had been kept for a year and a half although all of the Roman Communion in England knew that some great plot was being carried on, and were praying for its success; inferior plots had been forbidden by Rome, lest they should mar this great one; no suspicion had been excited, and there was nothing left to excite suspicion, when God employed means, in man's sight, the [28/29] most unlikely. He awoke, at the last, one lurking feeling of pity for one person in the breast of but one, so that a dark hint was given to that one: and He caused him who gave it, to miscalculate the character of his own brother-in-law, or entrust him with more than he was aware; then He placed fear in that other's breast, so that, through another and distant fear, he shewed the letter which contained this dark hint; then, when the councillors despised the anonymous hint, as an idle tale, He enlightened the mind of the monarch, to discover the dark saying, which to us it seems strange that any beforehand should have unravelled; and when even then the councillors had surveyed the very spot, and discovered nothing, He caused the monarch to persevere, undeterred, until He had brought the whole to light. Yet to see more of this mystery of God's Providence, and how He weaves together the intricate web of human affairs, and places long before the hidden springs of things, we must think also, how He ordered that one of these few conspirators should be intermarried with one of the few Roman peers, and so desired to save him; and by the conspiracy from which God had shielded the monarch's early life, He quickened his sense of the present danger; so that while men were marrying, and giving in marriage, and strengthening themselves by alliances, God was preparing the means whereby this kingdom should be saved against the will of those so employed; and while men were plotting against a sacred life, God was laying up in the monarch's soul the thought, which Himself should hereafter kindle to save it. Verily, "a man's heart deviseth his way, but the Lord directeth his steps." "The ways of man are before the eyes of the Lord, and He pondereth all his goings; own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins." The words of the Psalmist, selected for this day's service, find a striking completion in this history. "God hid him from the secret counsel of the wicked, from the insurrection of the workers of iniquity--they encourage themselves in an evil matter; they commune of laying snares privily; they say, Who shall see them? they search out iniquities; they accomplish a diligent search; the inward thought of every one of them, and the heart, is deep: but God shall shoot at them with an arrow; suddenly shall they be wounded; so they shall make their own tongue to fall upon themselves."
But it yet more illustrates the teaching, and is an argument of encouragement to our Church, how God in two neighbouring countries permitted similar plots to be accomplished.
Read it all.
Grant unto us, O God, that in all time of our testing we may know thy presence and obey thy will; that, following the example of thy servant Edward Bouverie Pusey, we may with integrity and courage accomplish what thou givest us to do, and endure what thou givest us to bear; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
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.
United in the suffering of their people, five Catholic and Orthodox patriarchs from the Middle East urged Westerners to take action to help ensure that Christians and other minorities can remain in the Middle East.
“Christians are not (just) looking for humanitarian aid. They are looking for humanitarian action, to save Christianity in the Middle East,” said Catholicos Aram of Cilicia, patriarch of the Armenian Apostolic Church.
The Armenian patriarch said a comprehensive strategy is needed to defeat Islamic State extremism that “threatens the very survival of Christianity” in places like Iraq and Syria. He said it was essential to promote human rights, pluralism and religious freedom.
Read it all.
Filed under: * Christian Life / Church Life Church History * Culture-Watch History Religion & Culture Violence * International News & Commentary Middle East * Religion News & Commentary Inter-Faith Relations Other Churches Other Faiths Islam Muslim-Christian relations * Theology Ethics / Moral Theology
When the Serpent tempted Eve in Genesis 3, he told her that she could be her own god. That claim is false, but in its own way it is profoundly illuminating. Two chapters earlier in Genesis we are informed that Adam and Eve were created in God’s “image” and “likeness.” Human beings are “like” God in an extremely important way: they are “imagers” of the true God. Only an “imager” of God can make the fatal move of trying to be a god. My favorite heretics are thinkers who perversely acknowledge that subtlety of the serpentine deception.
The great John Courtney Murray put it nicely in his marvelous book, The Problem of God. These kinds of thinkers insist on bringing explorations of the human condition back to the “biblical mode.” He admired them for the way they directly pose for us the fundamental questions: “Which is the myth and which is the reality? Is the myth in Nietzsche or in the New Testament? . . . Is it in Sartre of Paris or in Paul of Tarsus?”
Sartre seems to have gone out of style in contemporary intellectual circles, and Nietzsche has mainly been taken over by the “literary criticism” folks. Maybe this is a good time to bring them back into the broader conversation. Perspectives that are both false and illuminating are in short supply these days.
Read it all.
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.
I am in no position to teach the Bishop of Salisbury about patristics, but what dear old Irenaeus wrote was “For the glory of God is a living man” (Gloria enim Dei vivens homo). He wrote in Greek, but that bit only survives in Latin. It comes in his masterpiece Adversus Haereses, the point of which is the central belief of Christianity: that God became a man; the Word was made flesh.
The Word of God, Irenaeus says in this paragraph (Book IV; 20:7), dispensed the fatherly grace of God, revealing God to man. (By “man”, homo, he means the kind of creature we humans are. We are also persons, but so are the persons of the Holy Trinity, so that word is better avoided here.)
The Word, Irenaeus wrote, “also protected the invisibility of the Father lest man should ever come to despise God”. However, “He made God visible to man by many methods lest man, entirely falling away from God, should cease to exist”.
Then comes the famous quotation: “For a living man is the glory of God; but the vision of God is the life of man.”
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Church History * Culture-Watch Art History * Theology Anthropology
Synthesis and radical: The two words don’t seem to go together. Synthesis often means bland middle-of-the road. Radical often means far out, extreme, fringe, crazy.
And yet, this is precisely where John Wesley was radical. He was a genius at the balance and interplay of experience, structure, and doctrine. Digging into Scripture, studying history and the created order, and reflecting on his own experience, Wesley held together in creative tension key truths that tend to fly apart in most periods of church history.
Wesley’s genius, under God, lay in developing and nurturing a synthesis in doctrine and practice that kept biblical paradoxes paired and powerful. He held together faith and works, doctrine and experience, the personal and the social, the concerns of time and eternity. His synthesis speaks profoundly to the church today.
Read it all.
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.
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.
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.
The Archbishop of Canterbury is likely to lead mourners at the televised funeral of King Richard III, found buried under a Leicester car park.
The Right Reverend Tim Stevens, Bishop of Leicester, confirmed The Most Reverend Justin Welby would attend Leicester Cathedral for the King’s funeral in March next year.
He will be joined by his equivalent figure in the Roman Catholic Church, the Catholic Archbishop of Westminster Cardinal Vincent Nichols, and representatives of other faiths to bury the Last Plantagenet King with “dignity and honour”, Bishop Tim said.
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby * Christian Life / Church Life Church History Parish Ministry Death / Burial / Funerals * Culture-Watch Religion & Culture * Economics, Politics Politics in General * International News & Commentary England / UK
It has taken more than 100 years, but a North Oxford church looks set to be finally finished.
A decision was made when St Michael and All Angels’ Church, in Lonsdale Road, was built in 1909 to cut short its nave and erect a temporary west wall due to lack of funds.
Since then the Grade II listed church has never been “finished”, with succesive vicars feeling it was not necessary – until now.
Now Rev Gavin Knight has taken on the project as he wants to expand the church’s role in the community and felt he could combine this with completing the 105-year-old buidling.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Parish Ministry * Culture-Watch Religion & Culture * International News & Commentary England / UK
America’s Pastor, historian Grant Wacker’s assessment of the long career of Billy Graham, is to be published at the end of November by Harvard University Press. It is a highly readable study of how ‘a lanky farm kid from North Carolina’ was to have such a major impact on American culture. More an academic interpretation of Graham’s life than a straightforward biography it does contain revelations that will shock some readers.
Read it all.
Filed under: * Anglican - Episcopal * Christian Life / Church Life Church History Liturgy, Music, Worship * Culture-Watch Religion & Culture * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Evangelicals * Theology
One of the really great theologians of the last century. He will be greatly missed. Read it all and there is more there (translation there).
In the midst of a crooked and perverse nation, among whom ye shine as lights in the world."—Philippians 2:15.
We use lights to make manifest. A Christian man should so shine in his life, that a person could not live with him a week without knowing the gospel. His conversation should be such that all who are about him should clearly perceive whose he is, and whom he serves; and should see the image of Jesus reflected in his daily actions....
Read it all.
Heavenly Father, the Father of all wisdom, understanding, and true strength: We beseech thee look mercifully upon thy servants, and send thy Holy Spirit into their hearts, that when they must join to fight in the field for the glory of thy holy name, then they, strengthened with the defence of thy right hand, may manfully stand in the confession of thy faith, and continue in the same unto their lives’ end; through Jesus Christ our Lord.
--Nicholas Ridley (c.1500-1555)
"We are seeing an extreme religious ideology that knows no limits in its persecution of those who are culturally or religiously different. Those who promote this intolerance must be challenged and the perpetrators of violence held to account without impunity. The suffering of those who bear the brunt of its terror requires us to act and bear witness to their plight, whatever ethnic group or religious minority they come from. We must provide relief and safety for those displaced and in fear of their lives, in consultation with our partners in the region. We must also bring pressure to bear on those who can provide security to those affected.
"In meeting and praying together, we give thanks for our brothers and sisters as they continue to live their Christian faith with strength and perseverance....
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby * Christian Life / Church Life Church History * Culture-Watch Religion & Culture Violence * International News & Commentary Middle East
The false premise goes something like this: Christianity, as a historical social phenomenon, basically adjusts its moral doctrines depending on the prevailing social conditions. Christianity, after all, gets its doctrines from "the Bible," a self-contradictory grab-bag of miscellany. When some readings from the Bible fall into social disfavor, Christianity adjusts them accordingly. There are verses in the Bible that condemn homosexuality, but there are also verses that condemn wearing clothes made of two threads, and verses that allow slavery. Christians today find ways to lawyer their way out of those. Therefore, the implicit argument seems to go, if you just bully Christianity enough, it will find a way to change its view of homosexuality, and all will be well. After all, except for a few shut-ins in the Vatican, most Christians today are fine with sexual revolution innovations such as contraception and easy divorce.
Look, there's obviously some truth in all that. Not every single bit of Christian morality has held constant over a history that spans two millennia, every continent, and almost every culture. And as Christians will be the first to admit, many strands of Christianity have been very accommodating of the idiosyncrasies of its host societies.
But this premise is also fundamentally mistaken, because the history of Christian ethics actually shows that the faith has been surprisingly consistent on the topic of sexuality. Christian opposition to homosexual acts is of a piece with a much broader vision of what it means to be a human being that Christianity will never part with.
Read it all.
Filed under: * Christian Life / Church Life Church History * Culture-Watch Law & Legal Issues Marriage & Family Religion & Culture Sexuality --Civil Unions & Partnerships * Theology Anthropology Ethics / Moral Theology Theology: Scripture
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.
See if you can match these 20 famous names from church history with their pictures. Let us know in the comments how you did!
The quiz is here.
From Saint John's, Vancouver, Bruce Hindmarsh, the James M. Houston Professor of Spiritual Theology, speaks on the Book of Common Prayer which he first encountered as a teenager at a bookstall in a mall in Winnipeg. Listen to it all--wonderfully nurturing and encouraging stuff.
Filed under: * Christian Life / Church Life Church History Liturgy, Music, Worship --Book of Common Prayer Spirituality/Prayer * International News & Commentary Canada * Theology Christology Ecclesiology Seminary / Theological Education Theology: Scripture
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.
Read it all.
Filed under: * Christian Life / Church Life Church History * Culture-Watch Religion & Culture Violence * Economics, Politics Terrorism * International News & Commentary Middle East Iraq * Religion News & Commentary Inter-Faith Relations Other Churches Other Faiths Islam Muslim-Christian relations * Theology
Holy God, we bless thy Name for Herman, joyful north star of Christ’s Church, who came from Russia to bring the Good News of Christ’s love to thy native people in Alaska, to defend them from oppressors and to proclaim the Gospel of peace; and we pray that we may follow his example in proclaiming the Gospel; through the same Jesus Christ, who with thee and the Holy Spirit livest and reignest, one God, throughout all ages. Amen.
Almighty God, whose servant Dominic grew in knowledge of thy truth and formed an order of preachers to proclaim the good news of Christ: Give to all thy people a hunger for your Word and an urgent longing to share the Gospel, that the whole world may come to know thee as thou art revealed in thy Son Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
Do you think spiritual ecstasy is dangerous?
It certainly can be. We have forgotten how dangerous religion can be. We think of it as a minority leisure pursuit – another cup of tea, Vicar. To remember how dangerous it can be, you have to go back to before religion became obstinately metaphysical, to the Civil War, when the streets around here were filled with Levellers and Fifth Monarchists and other fanatics, who had caused a social revolution.
St Paul’s cathedral is, in some ways, Christopher Wren’s answer to religious enthusiasm – God as a mathematician rather than the terrifying arbitrary God of the Civil War.
The great Bishop Butler says to John Wesley: ‘pretending to special revelations of the Holy Ghost Mr Wesley is a very horrid thing. It’s a very horrid thing indeed.’ And it is indeed a very horrid thing. Unless it’s held firmly within a community of interpretation, with a shared communal experience of discerning between evil spirits and good spirits, then it’s very dangerous.
Read it all.
Grant unto us, O God, that in all time of our testing we may know thy presence and obey thy will; that, following the example of thy servant John Mason Neale, we may with integrity and courage accomplish what thou givest us to do, and endure what thou givest us to bear; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Killucan, Co Westmeath, Parish Registers (1696–1786)
Drogheda, Co Louth, St Peter’s Parish registers (1702–1900)
Taughboyne Union Registers, Co Donegal, (Taughboyne, All Saints’ Newtowncunningham, Killea & Craigdoonish)
(1820 – 1900)...
Check it out.
The Rev. Jim Lewis, Canon to the Ordinary for the Diocese, told The Christian Post that he felt the 14-day trial went well
"Our legal counsel did an outstanding job of presenting our case (that our Diocese and parishes have a legal right to disassociate from TEC) and on the flip side, of discrediting all the arguments made by TEC," said Lewis.
"These points were made crystal clear not only in the testimony presented by our witnesses, but with equal force in their cross examination of those witnesses called by TEC..."
Holly Behre, director of Communications for TECSC, provided CP with a statement regarding the trial and its possible outcome.
"No matter how Judge Goodstein eventually decides, there will not be any winners in this as long as our church is divided. The Episcopal Church in South Carolina continues to pray for reconciliation," said Behre.
Read it all
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History * Culture-Watch Health & Medicine Religion & Culture * Economics, Politics Defense, National Security, Military * International News & Commentary England / UK Europe * Theology
The three-week trial of the Diocese of South Carolina vs. The Episcopal Church (TEC) and The Episcopal Church in South Carolina (TECSC) ended July 25, with Judge Diane S. Goodstein, who presided, telling the parties what she wanted from them to assist in her deliberations.
Attorneys representing the Diocese, the Trustees and the Diocesan churches were given 30 days to create a three-page document describing the testimony given in court which explained the procedures they followed to legally separate from TEC, (such as amending their by-laws, giving notice of meetings, properly taking votes, etc.) They were then to send those documents to the Court and to TEC and TECSC whose attorneys will have 30 days to respond in a similar fashion.
In essence, the judge’s last words reiterated what she said throughout the trial: The case will be decided on neutral principles of law, which means that the judge must apply the law to this case as it would any other – making no adjustments because it involves a religious organization. TEC and TECSC have opposed the application of neutral principles; essentially arguing that the judge should defer to their view on the issues since they are a religious organization.
Read it all.
Filed under: * Anglican - Episcopal Episcopal Church (TEC) TEC Conflicts * Admin Featured (Sticky) * Christian Life / Church Life Church History Parish Ministry Stewardship * Culture-Watch Law & Legal Issues * South Carolina * Theology
On Day 7, ECUSA finally got to the meat of the matter by calling an acknowledged expert in South Carolina’s religious and non-profit corporations law, Professor Martin McWilliams of the University of South Carolina law school. He offered an elaborate theory as to why the diocese’s vote to secede from the national Church was invalid under South Carolina law: according to him, the diocese incorporated the national Church’s constitution and canons into its articles by reference, holus bolus, when it simply mentioned them in passing. Then, because the national governing documents (as amended from year to year) were part and parcel of the diocese’s corporate articles, it could not change those articles in any manner that was inconsistent with the Church’s governing documents.
This theory, however, had a hole in it so wide that one could drive a truck through it, and it was a simple matter for Bishop Lawrence’s counsel, on their cross-examination of Prof. McWilliams, to discredit it completely. First Prof. McWilliams conceded that there was no language in the national governing documents – even if they had been incorporated into the articles by the brief reference to them – which forbade a diocese from seceding, or from amending its articles in any manner whatsoever. And with that concession, any effect Prof. McWilliams might have had with his testimony was finished. For he next had to concede that the Diocese was wholly within its rights under South Carolina law when it amended its articles so as to remove its language of accession to the national Church.
After that major concession, the case for ECUSA and its rump group never regained its momentum, and their attorneys became ever more desperate in their tactics as they tried to recoup lost ground. On Day 8 they tried to call an expert witness they had not bothered to disclose by Judge Goodstein’s deadline, and she blocked the testimony after giving the hapless attorney trying to introduce it a good tongue-lashing for disregarding her rules.
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Analysis Episcopal Church (TEC) Presiding Bishop Katharine Jefferts Schori TEC Conflicts * Admin Featured (Sticky) * Christian Life / Church Life Church History Parish Ministry Stewardship * Culture-Watch Law & Legal Issues * South Carolina * Theology Ethics / Moral Theology
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 seton 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, Book III, Chapter 10
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Parish Ministry Ministry of the Laity * Culture-Watch Books * Theology Eschatology
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.
Testimony in the ongoing lawsuit between the national Episcopal Church, the Episcopal Church in South Carolina, and the Diocese of South Carolina wrapped July 25.
The Diocese, which filed suit against the church in January 2013 and maintains that it legally broke away from the church in 2012, brought suit against the church in January 2013 over who is the rightful owner of the Diocese name, seals and symbols – and some $500 million in property and assets.
The Diocese has for some time disagreed with the national church on matters of theology, morality, and polity, which ultimately led to its decision to break away from the Episcopal Church in 2012, according to Diocese officials. While such issues as same-sex unions and ordination of gay clergy have caused some friction, Diocese officials say it left the church only after the church attempted to remove Lawrence from his post as Bishop of the Diocese -- some nine years after the church appointed its first openly gay Bishop – an action the Diocese believed to be outside of the church’s authority.
Read it all.
O God, by whose grace thy servant Ignatius, 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.
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.
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Check it out on Youtube.
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That, in a nutshell, is prayer—letting Jesus pray in you and beginning that lengthy and often very tough process by which our selfish thoughts and ideals and hopes are gradually aligned with his eternal action, just as, in his own earthly life, his human fears and hopes and desires and emotions are put into the context of his love for the Father, woven into his eternal relation with the Father—even in that moment of supreme pain and mental agony that he endures the night before his death.
So it should not surprise us that Jesus begins his instructions on prayer by telling us to affirm that we stand where he stands: “Our Father.” Everything that follows is bathed in the light of that relationship. The Lord’s Prayer begins with a vision of a world that is transparent to God: “May your kingdom come, your will be done; may what you [God] want shine through in this world and shape the kind of world it is going to be.” And only when we have begun with that affirmation, that imagining of a world in which God’s light is coming through, do we start asking for what we need. And what do we need? We need sustenance, mercy, protection, daily bread, forgiveness; we need to be steered away from the tests that we are not strong enough to bear.
Origen is one of the early Christian writers who speak and write about prayer starting from this point. Origen (who died probably in 254) grew up in Alexandria and taught in various places around the eastern Mediterranean, especially in Alexandria and in Caesarea in Palestine. For a lot of his career he was a layman, but he was eventually ordained in Palestine (rather to the alarm of some people who thought he was very unsound); he was imprisoned in the great persecutions of the 250s and seems to have died as a result of the torture and injuries he endured in prison. He was not just an academic, then, but a witness who carried the cross in his own life and death.
Origen’s little book on prayer is the ﬁrst really systematic treatment of the subject by a Christian.
Read it all.
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.
While airborne I also listened to an episode of In Our Time, the BBC Radio 4 talk show hosted by veteran broadcaster Melvyn Bragg. Bragg is a polymath; his interest in subjects as varied as photosynthesis, Druids, and the Sino-Japanese War, his affability on air, and his ability to elicit scintillating conversation from scientists and scholars make him one of our best curators of general culture. In the episode I listened to, Bragg was discussing with historian of philosophy Anthony Kenny the bitter controversy over John Wyclif’s interpretation of the real presence of Christ in the Eucharist. “Could we just spend one more moment on this?” Bragg asked—“because I think it’s absolutely fascinating and key, and quite hard to grasp nowadays.” But if it is quite hard to grasp nowadays, that is because it was always hard to grasp. We are neither so stupid nor so technologically advanced as to be unable to share in the religious concerns of our ancestors—pace Rudolf Bultmann, who once said (in a paroxysm of what C. S. Lewis would call chronological snobbery) that “we cannot use electric lights and radios” and at the same time believe in the miracles of the New Testament.
We owe thanks to the Monuments Men and curators of our culture for rescuing and preserving treasures that would otherwise have vanished from view. But what of the civilization that produced these great works? Are we heading for a future in which our sacred objects will survive essentially as museum pieces? We need not only to preserve the past but also to reanimate it, to let it inform our prayer and thought, and thus to reanimate ourselves by recovering what is good and beautiful in our tradition.
Read it all.
Before the split, the diocese had 70 congregations with about 29,000 parishioners. It dates to the 1700s and is one of the original dioceses that joined to form the Episcopal Church. The national church contends that the departure of a diocese requires the consent of the church’s General Convention, which was not consulted.
[Bp Mark] Lawrence later told reporters “I’m hopeful and will continue to pray for Judge Goodstein and guidance as she rules on this.”
Read it all.
The Right Rev. Mark J. Lawrence, 14th bishop of the Diocese of SC, whom TEC supporters have accused of plotting to lead the Diocese out of the denomination, was the only witness called during the final day of the trial. Diocesan attorneys asked him several questions about TEC’s authority and the process followed to punish him.
When asked if he had planned to lead the diocese out of TEC, he said, “Absolutely not.” He explained that no one had ever asked him to lead the diocese out and said it only decided to leave after TEC had taken steps to remove him as bishop – violating its own process for doing that.
The bishop also contradicted testimony from earlier in the week, in which TEC witnesses claimed that the denomination has supreme authority over its dioceses and congregations. The bishop said that he shared the opinion of 14 other bishops that TEC has no actual authority over its member dioceses.
Read it all.
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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.
Whenever one is spared an ordeal, initial relief is soon succeeded by a measure of regret that one has been unable to make public the fruits of one’s research. After two weeks in Charleston and five days sitting in the St. George courthouse, the news that I was not to take the stand was hardly a surprise, however, after this morning’s bravura performance by Gettysburg College's Allen Guelzo, who delivered one of the most lucid pieces of witness testimony of the whole trial....
Both Mary Kostel and David Booth Beers did their best with a witness for whom they were unprepared (this is permitted under South Carolina law, as Guelzo was introduced for the purpose of rebuttal of their earlier argument pertaining to the manner in which the national church exercised control over dioceses and states). Kostel focused on the writings of nineteenth century commentators that have been at the center of my counterpart Robert Bruce Mullin’s arguments, but Guelzo fought back, in the process eliciting from the judge the revelation that state law requires that an expert witness have the freedom to offer a critique of a proffered document if he declines to accept it as “learned treatise” (something which came as news to a number of the South Carolina attorneys present for the independent Diocese). Freed from a simple acknowledgment of the statements presented, Guelzo happily explained how most of the advocates of national church hierarchy in the nineteenth century were ritualist partisans and certainly enjoyed no authority from the General Convention to say what they said. Asked for a counter argument from the same era, he proffered Calvin Colton’s Genius and Mission of the Protestant Episcopal Church in the United States (1853), a source of which, I must confess, I was unaware, but which I’ve no doubt fits the bill. The point at issue is that any notion of a churchwide consensus on polity is simply unsustainable. There followed a fruitless set of exchanges between Guelzo and David Beers in which the latter was in fairly short order outmaneuvered, when he attempted to switch the focus to twentieth century canon law, of which Guelzo did not profess to be an expert.
Read it all.
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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.
On the 13th day of the trial of the Diocese of South Carolina vs. The Episcopal Church and its local subsidiary, The Episcopal Church in South Carolina, a director of The Historical Society of the Episcopal Church testified that the denomination has no supreme control over its dioceses or parishes, countering TEC claims to the contrary.
Dr. Allen C. Guelzo, who is also a professor of history at Gettysburg College, an expert on the history of religious organizations including TEC and the author of 16 books, said that TEC’s authority is “prescriptive,” which means the denomination can advise its dioceses but cannot order them to do anything.
He also testified that TEC was formed by dioceses, including the Diocese of South Carolina, and that it did not form those dioceses. He said there was no evidence in its formation in 1789 or today that it controlled the dioceses that are in union with it. He also testified that nothing associated with TEC’s formation suggests that dioceses that formed it could not leave it as voluntarily as they joined it. “History shows that authority flows from bottom up,” Guelzo said.
Read it all.
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Holy Father, who hast nourished and strengthened thy Church by the writings of thy servant Thomas a Kempis: Grant that we may learn from him to know what we ought to know, to love what we ought to love, to praise what highly pleaseth thee, and always to seek to know and follow thy will; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Right across from our hotel here on Thomas Circle (roughly 14th and Massachusetts Avenue Northwest) is Luther Place Memorial Church with a huge statue in front of Martin Luther, who almost on purpose started the Protestant Reformation. (You could look it up.)
And quite close to that church is National City Christian Church. Both structures are big, imposing and -- by American standards -- quite old.
Those descriptions also fit a church a few blocks away, New York Avenue Presbyterian, which Abraham Lincoln used to attend and which today houses, in its Lincoln Parlor, an early Emancipation Proclamation document, along with the Lincoln pew in the sanctuary.
In fact, as I recently wandered around our nation's capital, I was struck over and over first by how many churches (to say nothing of synagogues, mosques and other houses of worship) help make up the structural and social fabric of Washington, and second, by how much this remains a reflection of the central role religion continues to play in this country.
Read it all.
In effect, this passage asks the court to extend the witness carte blanche to render any opinions he sees fit to give—without the necessity of alerting the other side in advance, so as to allow them to prepare for his cross-examination.
Needless to say, those are not the rules. The purpose of expert discovery in the first place is to (a) pin down the other side’s expert to specific, articulated opinions—which may then be subjected as necessary to the cross-examination required to test their merit; and (b) to avoid any element of surprise at trial when the expert does testify.
Apparently ECUSA did not bother to disclose Prof. [Walter] Edgar as an expert, and represented that he would simply catalog an entire litany of historical facts, taken from the various diocesan and other records, for the Court to consider. Well, he was allowed to do that—but he was stopped when it came to expressing his opinions about those facts, because he had not previously disclosed just what those “opinions” would be.
Read it all.
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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.
According to Frederick Dalcho's An historical account of the Protestant Episcopal Church in South-Carolina how many Diocesan Conventions did South Carolina have BEFORE the first General Convention of the Episcopal Church in 1789?
Tommy Underwood wasn’t even born when Billy Graham made his preaching debut in Florida, yet the Putnam County native easily recalls stories of the fledgling minister. The one about Billy Graham’s first sermon, for instance, was a particular favorite of Underwood’s late father, and, during a recent visit to the Billy Graham Library, Underwood shared the tale.
It was Easter weekend in 1937 when Billy Graham accompanied his college dean Rev. John Minder on a trip north of Tampa to Palatka, Florida. Tommy Underwood’s father, Cecil, greeted them and asked Minder if he would preach the upcoming weekend at nearby Bostwick Baptist Church. Minder declined and volunteered Billy Graham, much to the 18-year-old’s bewilderment. With knees knocking and four borrowed sermons to fall back on, Billy Graham delivered one after another in front of the 40 or so parishioners.
He concluded his first career sermon eight minutes later.
Read it all.
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.
O Lord, who in a time of turmoil and confusion didst raise up thy servant William White, and didst endow him with wisdom, patience, and a reconciling temper, that he might lead thy Church into ways of stability and peace: Hear our prayer, we beseech thee, and give us wise and faithful leaders, that through their ministry thy people may be blessed and thy will be done; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Day Five for the Diocese of SC v. The Episcopal Church (TEC) began with a slight hiccup. To speed up the testimony of the 36 witnesses, Judge Diane Goodstein Friday asked attorneys for both sides to meet over the weekend to go over testimony that could be stipulated.
When attorneys for the plaintiff told Goodstein that the two parties had agreed that proposed stipulates would include the facts the witnesses would testify to in lieu of live testimony, attorney Tom Tisdale, who represents the rump group that now goes by The Episcopal Church in South Carolina (TECSC), tried to qualify stipulation, effectively diverging from what the plaintiffs had agreed to. Judge Goodstein told the defendants that , “Stipulations…they are agreements. I’m hearing from you we don’t have a Stipulation.” She told both parties she would give them 10 minutes to huddle and determine if they had agreement to stipulations.
When they returned from their meeting, both sides had agreed to all the facts that the witnesses would testify to, but also agreed that any conclusions of law would be the sole province of the court.
Read it all.
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During Trinity Church, Myrtle Beach’s testimony, the defendant’s attorney David Booth Beers asked the witness Frank Sloan repeatedly why they removed references to the national Church from their corporate documents.
After Plaintiffs objected Judge Goodstein said, agreeing with the objection, that the questions asked “goes to justification of why the entities did what they did. My concern is more the structure of the government-are we pre 1900 or after, when was the incorporation, what were the By-Laws? There’s been too much focus on the justification for why they did what they did. As it stands were not a hierarchical, state, we are for neutrality. The justification is interesting but not what I think should be the focus of this court.”
Suzanne Schwank, testifying for the Parish Church of St. Helena’s, Beaufort, brought a 1728 Prayer Book in which references to the royal family had been crossed out, a parish registry with an entry dating back to 1706 and parish vestry minutes dating to 1724. The Vestry minutes requested and empowered one Mr. John Kean to “procure a clergyman of the Episcopalian Church for the town of Beaufort SC” in 1784 prior to the formation of either the Diocese of South Carolina or The Episcopal Church.
Read it all.
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I now proceed to the task immediately at hand: to correct certain deplorable misrepresentations of fact and law that are passing for substantive analysis on the side of the rump group supported by ECUSA. Though I have done this on earlier occasions, no one among them has taken my analysis to heart, or still less, refuted it. Instead, they keep on promulgating the same fictions, dressed up in new language. This, I submit, is a gross disservice to those who would read and rely upon them.
The blog post which I fisk below comes from an otherwise admirable blog which seeks to compile a history of the current Episcopal divide in South Carolina -- a subject to which I have devoted posts here, and here. With regard to the regrettable division that occurred (regardless of who spurred it), the blogger, a retired history professor named Ronald Caldwell, has compiled a useful chronology, and indicates that he is writing a book tracing its origin and evolution.
Thus it seems more necessary than ever that an attempt should be made to set Prof. Caldwell straight, before he commits himself to print. I am taking as my text his post of July 9, 2014, entitled "Reflections on the First Day of Trial" [note: Prof. Caldwell has since modified the title to remove the first two words]. After a brief introduction, he writes:
1-the trial is "to protect" the assets of the independent diocese. Lawrence knows full well that under Episcopal Church law, that he swore to uphold in 2008, all local properties are held in trust for the Episcopal Church and her diocese. The diocese recognized this for years, until 2011. In fact, the trial is to convince the judge to hand over the Episcopal Church property to the independent diocese. There is a difference between protection and seizure.
Notice how this paragraph ignores the All Saints Waccamaw decision, as well as leaves out the trial court's obligation to follow it.
Read it all.
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Read it all.
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ST. GEORGE, SC, JULY 10, 2014 – Testimony continued today for the third day of the trial between the Diocese of South Carolina vs The Episcopal Church (TEC) and The Episcopal Church in South Carolina (TECSC).
Witnesses for the Plaintiff were called from The Cathedral Church of St. Luke and St. Paul in Charleston, St. Luke’s on Hilton Head Island, Holy Comforter in Sumter, Resurrection in Surfside, Church of the Redeemer, Orangeburg and St. John’s in Florence.
Read it all.
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Just as there is an evil zeal of bitterness
which separates from God and leads to hell,
so there is a good zeal
which separates from vices and leads to God
and to life everlasting.
This zeal, therefore, the sisters should practice
with the most fervent love.
Thus they should anticipate one another in honor (Rom. 12:10);
most patiently endure one another's infirmities,
whether of body or of character;
vie in paying obedience one to another --
no one following what she considers useful for herself,
but rather what benefits another -- ;
tender the charity of sisterhood chastely;
fear God in love;
love their Abbess with a sincere and humble charity;
prefer nothing whatever to Christ.
And may He bring us all together to life everlasting!
--The Rule of Benedict, Chapter 72: On the Good Zeal Which They Ought to Have
Almighty and everlasting God, whose precepts are the wisdom of a loving Father: Give us grace, following the teaching and example of thy servant Benedict, to walk with loving and willing hearts in the school of the Lord's service; let thine ears be open unto our prayers; and prosper with thy blessing the work of our hands; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
But the oath of conformity was not the chief oath made in the ordination process, as I also explained in that post. Ever since 1550, every Anglican/Episcopal ordinand on both sides of the Atlantic has vowed "to minister the Doctrine and Sacraments, and the Discipline of CHRIST, as the LORD hath commanded, and as this Church ... hath received the same, according to the commandments of GOD", or words to the same effect. (The current version has it this way: "Will you be loyal to the doctrine, discipline, and worship of Christ as this Church has received them?")
Now, then, let us return to Canon Harris' question. As he himself appears to recognize, Mark Lawrence eventually was forced, by the course of events leading toward same-sex marriage in ECUSA, to choose between "the doctrine, discipline, and worship of this Church" and "the doctrine, discipline, and worship of Christ as this Church has received it" (my bold emphasis).
Read it all.
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"Tell me I pray thee wherein thy great strength lieth."—Judges 16:6.
Where lies the secret strength of faith? It lies in the food it feeds on; for faith studies what the promise is—an emanation of divine grace, an overflowing of the great heart of God; and faith says, "My God could not have given this promise, except from love and grace; therefore it is quite certain His Word will be fulfilled." Then faith thinketh, "Who gave this promise?" It considereth not so much its greatness, as, "Who is the author of it?" She remembers that it is God who cannot lie—God omnipotent, God immutable; and therefore concludeth that the promise must be fulfilled; and forward she advances in this firm conviction. She remembereth, why the promise was given,—namely, for God's glory, and she feels perfectly sure that God's glory is safe, that He will never stain His own escutcheon, nor mar the lustre of His own crown; and therefore the promise must and will stand. Then faith also considereth the amazing work of Christ as being a clear proof of the Father's intention to fulfil His word. "He that spared not His own Son, but freely delivered Him up for us all, how shall He not with Him also freely give us all things?" Moreover faith looks back upon the past, for her battles have strengthened her, and her victories have given her courage. She remembers that God never has failed her; nay, that He never did once fail any of His children. She recollecteth times of great peril, when deliverance came; hours of awful need, when as her day her strength was found, and she cries, "No, I never will be led to think that He can change and leave His servant now. Hitherto the Lord hath helped me, and He will help me still." Thus faith views each promise in its connection with the promise-giver, and, because she does so, can with assurance say, "Surely goodness and mercy shall follow me all the days of my life!"
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Regarded as the father of Anglicanism in Nigeria, Bishop Crowther, who was born as Ajayi in western Nigeria in 1807, is credited with bringing many Nigerians to Christ. So great was his impact that he was ordained the first African Anglican bishop in 1864, despite great protest.
A former slave, Bishop Crowther became a great linguist, translator, scholar and mission teacher. He is also credited with producing the Yoruba Bible and greatly influenced how government’s improved their view of Africa in the 1800s.
But despite his passion and high achievements, Bishop Crowther’s mission was undermined and dismantled in the 1880s by racist white Europeans, including some of his fellow missionaries.
Read it all.
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I would guess that most blog readers know little about this remarkable Anglican. Please avail yourselves of the many resources here to learn more.
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Gracious God, we offer thanks for the witness of Harriett Beecher Stowe, whose fiction inspired thousands with compassion for the shame and sufferings of enslaved peoples, and who enriched her writings with the cadences of The Book of Common Prayer. Help us, like her, to strive for thy justice, that our eyes may see the glory of thy Son, Jesus Christ, when he comes to reign with thee and the Holy Spirit in reconciliation and peace, one God, now and always. Amen.
Last Sunday, for the first time in 1600 years, no mass was celebrated in Mosul. The Islamic State of Iraq and Syria (ISIS) seized Iraq’s second largest city on June 10, causing most Christians in the region to flee in terror, in new kinship with the torment of Christ crucified on the cross. The remnant of Mosul’s ancient Christian community, long inhabitants of the place where many believe Jonah to be buried, now faces annihilation behind ISIS lines. Those who risk worship must do so in silence, praying under new Sharia regulations that have stilled every church bell in the city.
The media has largely ignored the horrifying stories that are emerging from Mosul. On June 23, the Assyrian International News Agency reported that ISIS terrorists entered the home of a Christian family in Mosul and demanded that they pay the jizya (a tax on non-Muslims). According to AINA, “When the Assyrian family said they did not have the money, three ISIS members raped the mother and daughter in front of the husband and father. The husband and father was so traumatized that he committed suicide.”
Read it all.
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Almighty God, whose blessed apostles Peter and Paul glorified thee by their martyrdom: Grant that thy Church, instructed by their teaching and example, and knit together in unity by thy Spirit, may ever stand firm upon the one foundation, which is Jesus Christ our Lord; who liveth and reigneth with thee, in the unity of the same Spirit, one God, for ever and ever.
In IASCER's response to the Lutheran document The Episcopal Ministry within the Apostolicity of the Church particular note was taken of the patristic tradition concerning episcopal ministry:
"Historians commonly agree that there are three principal images or models of the office of a bishop in the pre-Nicene church, which are best exemplified in Ignatius of Antioch, Irenaeus, and Cyprian. For Ignatius, the bishop is primarily the one who presides at the eucharist. This is central for Ignatius because of his understanding of the nature of the church. For Ignatius, then, the bishop is ... the one who presides at ... the eucharistic liturgy.
Irenaeus, on the other hand, while echoing the eucharistic teaching of Ignatius, places primary emphasis on the bishop's role as teacher of the faith. The context here is the conflict with Gnosticism. For Irenaeus, the bishop is above all the one who preserves the continuity of the apostolic teaching in unbroken succession from the apostles. It is through the bishop's faithful proclamation of the Gospel in each local church that the unity of the church and the continuity of the church in the apostolic tradition is preserved.
For Cyprian, the bishop serves as the bond of unity between the local church and the universal church. Here the collegial aspect of the bishop's role comes to the fore. The Bishop is one member of a worldwide ‘college’ of bishops who are together responsible for maintaining the unity of the churches. Cyprian’s primary emphasis, therefore, is upon the bishop as the bond of unity between the local church and the church universal.
In each of theses models, therefore, the bishop is the sign of unity between the local and the universal church, either through the maintenance of eucharistic communion, continuity in apostolic teaching, or common oversight of the churches.
My brothers, you are entering the Episcopal ministry within the Anglican Communion at a time when the Communion is being severely challenged in each of the three related areas of the patristic tradition concerning Episcopal ministry. I refer to:
* The maintenance of eucharistic communion
* Continuity and apostolic teaching.
* Oversight of the churches.
The present impaired state of the Communion is due mainly to actions taken by the Episcopal Church of the United States of America in respect of human sexuality with special reference to the consecration of a bishop living in an opened homosexual relationship....
Read it carefully and read it all (emphasis mine).
Filed under: * Anglican - Episcopal Anglican Provinces Anglican Church of Kenya West Indies * Christian Life / Church Life Church History Missions Parish Ministry * Theology Anthropology Ecclesiology Ethics / Moral Theology Theology: Scripture
1. When, however, they are confuted from the Scriptures, they turn round and accuse these same Scriptures, as if they were not correct, nor of authority, and [assert] that they are ambiguous, and that the truth cannot be extracted from them by those who are ignorant of tradition. For [they allege] that the truth was not delivered by means of written documents, but vivâ voce: wherefore also Paul declared, “But we speak wisdom among those that are perfect, but not the wisdom of this world.”And this wisdom each one of them alleges to be the fiction of his own inventing, forsooth; so that, according to their idea, the truth properly resides at one time in Valentinus, at another in Marcion, at another in Cerinthus, then afterwards in Basilides, or has even been indifferently in any other opponent,who could speak nothing pertaining to salvation. For every one of these men, being altogether of a perverse disposition, depraving the system of truth, is not ashamed to preach himself.
2. But, again, when we refer them to that tradition which originates from the apostles, [and] which is preserved by means of the succession of presbyters in the Churches, they object to tradition, saying that they themselves are wiser not merely than the presbyters, but even than the apostles, because they have discovered the unadulterated truth. For [they maintain] that the apostles intermingled the things of the law with the words of the Saviour; and that not the apostles alone, but even the Lord Himself, spoke as at one time from the Demiurge, at another from the intermediate place, and yet again from the Pleroma, but that they themselves, indubitably, unsulliedly, and purely, have knowledge of the hidden mystery: this is, indeed, to blaspheme their Creator after a most impudent manner! It comes to this, therefore, that these men do now consent neither to Scripture nor to tradition.
3. Such are the adversaries with whom we have to deal, my very dear friend, endeavouring like slippery serpents to escape at all points. Wherefore they must be opposed at all points, if perchance, by cutting off their retreat, we may succeed in turning them back to the truth. For, though it is not an easy thing for a soul under the influence of error to repent, yet, on the other hand, it is not altogether impossible to escape from error when the truth is brought alongside it.
--Against Heresies: Book III, Chapter 2.
Almighty God, who didst uphold thy servant Irenaeus with strength to maintain the truth against every blast of vain doctrine: Keep us, we beseech thee, steadfast in thy true religion, that in constancy and peace we may walk in the way that leadeth to eternal life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Ms. Ibrahim's story bears uncanny parallels to another Christian story involving young African mothers who did become Christian martyrs, during the early third century: the story of Felicitas and Perpetua, executed for their faith in the Roman port city of Carthage in today's Tunisia. Vibia Perpetua was a well-educated young woman, not unlike Ms. Ibrahim, who is trained as a doctor. Felicitas was a slave in an advanced state of pregnancy when she was thrown into prison along with Perpetua and other Christians to await their deaths by wild animals in the Carthage arena. Perpetua, like Ms. Ibrahim, went to prison along with a baby son. Felicitas, like Ms. Ibrahim, bore a baby daughter before her execution date.
The most dramatic parallel is the simple affirmation that Ms. Ibrahim gave in court that led to her death sentence: "I am a Christian." Those also were Perpetua's words, as they were of many martyrs in Roman times. Like Perpetua, Ms. Ibrahim, who was brought up in the Ethiopian Orthodox faith of her mother, also refused to recant.
This isn't just a matter of ancient and modern coincidences. More significantly, the Roman world of the third century was strikingly like today's secularized West in its contempt for Christians and indifference to their persecution.
Read it all.
Filed under: * Christian Life / Church Life Church History * Culture-Watch History Law & Legal Issues Prison/Prison Ministry Psychology Religion & Culture Violence Women * International News & Commentary Africa Sudan --South Sudan * Religion News & Commentary Other Faiths Islam Muslim-Christian relations * Theology Ethics / Moral Theology
On June 10, the city of Mosul fell to the forces of ISIS, the extremist Islamic State of Iraq and al-Shams. Politically, this is a catastrophe for American hopes of preserving the settlement they had uneasily imposed on the region, while a humanitarian catastrophe looms. Particularly hard hit are the region’s Christians, who have no wish to live under jihadi rule. A heartbreaking story in the The Telegraph recently headlined “Iraq's beleaguered Christians make final stand on the Mosul frontline.”
So much has been widely reported, but what has been missing in media accounts is just how crucially significant Mosul is to the whole Christian story over two millennia. Although the destruction of Christian Mosul has been drawn out over many years, the imminent end is still shocking. The best way to describe its implications is to imagine the annihilation of some great European center of the faith, such as Assisi, Cologne, or York. Once upon a time, Mosul was the heart of a landscape that was no less thoroughly Christ-haunted.
Mosul itself was a truly ancient Assyrian center, which continued to flourish through the Middle Ages. No later than the second century AD, the city had a Christian presence.
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Filed under: * Christian Life / Church Life Church History * Culture-Watch History Religion & Culture * International News & Commentary Middle East Iraq * Religion News & Commentary Other Churches Other Faiths Islam Muslim-Christian relations
Why was the Book of Common Prayer needed; wasn’t the Bible sufficient?
Dr. Jacobs: One of Cranmer’s chief concerns was to teach people the Bible. The Book of Common Prayer was accompanied by a Book of Homilies, the very first one of which is called “A Fruitful Exhortation to The Reading and Knowledge of Holy Scripture.” It begins like this:
“To a Christian man there can be nothing either more necessary or profitable than the knowledge of holy Scripture, forasmuch as in it is contained God’s true word, setting forth his glory, and also man’s duty. And there is no truth nor doctrine necessary for our justification and everlasting salvation, but that is (or may be) drawn out of that fountain and well of truth.”
So you really can’t have a higher view of the authority and sufficiency of Scripture than Cranmer did.
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Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Liturgy, Music, Worship --Book of Common Prayer * Culture-Watch Books History * Theology
In recent years more scholars have begun to examine the Great War for lessons about religion and war. The result has been a small but fascinating collection of works on the religious cultures of combatant nations as they were expressed by politicians, civilian clergy, chaplains, and military personnel. For the most part, these works have focused on single nations, weaving together the religious, the social, and the military in meaningful but bounded studies—monographs in the truest sense.
Philip Jenkins builds upon this specialized historiography as it treats the Great War as a global religious conflict. His vividly written synthesis belongs at the top of reading lists on the conflict.
Not only does Jenkins provide detailed accounts of interactions between religion and militarism, religion and combat, and religion and trauma on all sides of the war, he also demonstrates that the world torn apart by the Great War was a world of many shared religious concerns and vocabularies, a world that needed the extreme fission that religion accomplishes in order to launch and sustain such a brutal conflict.
Read it all.
As I vested for worship on a recent Sunday, a parishioner noticed me kissing my stole before I put it on. “I like that you do that,” she said, to my brief and unexpected embarrassment. I’ve made this small gesture every time I’ve vested since my ordination, but no one had ever prompted me to reflect on it before.
Augustine says that habit unresisted becomes compulsion. This maxim rings true with my experience of bad habits, but I’d never thought of it in terms of pious ones. My parishioner’s comment made me realize that kissing my stole has long since sunk from a distinct act into a habit—and may now be a compulsion.
“I guess it reminds me,” I told her.....
Read it all.
Almighty and everlasting God, who didst enkindle the flame of thy love in the heart of thy holy martyr Bernard Mizeki: Grant to us, thy humble servants, a like faith and power of love, that we who rejoice in his triumph may profit by his example; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
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.
Read it carefully and read it all.
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 Basil of Caesarea, 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.
Intense Protestant missionary activity, most of it from America and Britain, began [in Wenzhou] in the late nineteenth century. Wenzhou now has the largest percentage of Christians in the country—estimated at 15%. No wonder it has been called a “Christian Jerusalem”! What is particularly interesting is that the Christian community, most of it Protestant, has a large number of successful business people, known locally as “boss Christians”. Some of them expressed the opinion in a study that Protestantism would become the majority religion in China, and that this would not only be good for the economy but would help China become a great power (a prospect they welcomed). Until now, there have been relaxed relations between the Christian churches and the local power structure (state and party).
Christianity in China has exploded in numbers in recent decades. The phrase “Christianity fever” was used to describe this. I generally rely on two demographers of religion, Todd Johnson and Brian Grim. In their book The World’s Religions in Figures (2013), they estimate the total number of Christians in China at 67 million (about 5% of the country’s population). There are other estimates, the highest, by the World Christian Data Base (an Evangelical outfit), at 108 million (about 8%). This may be wishful thinking. Official Chinese government figures are much lower (possibly wishful thinking too, as is typical of all statistics released by authoritarian governments). Johnson and Grim estimate that the total of Protestants is 58 million (4.3 of the country’s population), with Catholics far behind at 9 million (0.7%). I would think that the Protestants are mainly Evangelical, many of them Pentecostal/charismatic. All these estimates include both churches that have been officially registered by the government, and those that have not. The distinction is important: The latter category of Christians (often referred to as belonging to “underground” or “house” churches—rather a misnomer, as some of them are very much “above ground” and worshipping in large buildings). However, even if tolerated by local authorities, the members of unregistered churches are very hard to count. I would therefore guess that totals of Christians including both categories are under-estimated.
Just what happened in Wenzhou? And what does it mean beyond that charming little town of nine million people?
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Thirty years ago, a British newspaper took an unscientific survey of current and former intelligence agents, asking them which fictional work best captured the realities of their profession. Would it be John Le Carré, Ian Fleming, Robert Ludlum? To the amazement of most readers, the book that won easily was G.K. Chesterton's The Man Who Was Thursday, published in 1908.
This was so surprising because of the book's early date, but also its powerful mystical and Christian content: Chesterton subtitled it "a nightmare." But perhaps the choice was not so startling. Looking at the problems Western intelligence agencies confront fighting terrorism today, Chesterton's fantasy looks more relevant than ever, and more like a practical how-to guide.
Read it all.
For those who think the idea of the Crusade is one that spoils the idea of the Cross, we can only say that for them the idea of the Cross is spoiled; the idea of the cross is spoiled quite literally in the cradle. It is not here to the purpose to argue with them on the abstract ethics of fighting; the purpose in this place is merely to sum up the combination of ideas that make up the Christian and Catholic idea, and to note that all of them are already crystallised in the first Christmas story. They are three distinct and commonly contrasted things which are nevertheless one thing; but this is the only thing which can make them one.
The first is the human instinct for a heaven that shall be as literal and almost as local as a home. It is the idea pursued by all poets and pagans making myths; that a particular place must be the shrine of the god or the abode of the blest; that fairyland is a land; or that the return of the ghost must be the resurrection of the body. I do not here reason about the refusal of rationalism to satisfy this need. I only say that if the rationalists refuse to satisfy it, the pagans will not be satisfied. This is present in the story of Bethlehem and Jerusalem as it is present in the story of Delos and Delphi; and as it is not present in the whole universe of Lucretius or the whole universe of Herbert Spencer.
The second element is a philosophy larger than other philosophies; larger than that of Lucretius and infinitely larger than that of Herbert Spencer. It looks at the world through a hundred windows where the ancient stoic or the modern agnostic only looks through one. It sees life with thousands of eyes belonging to thousands of different sorts of people, where the other is only the individual standpoint of a stoic or an agnostic. It has something for all moods of man, it finds work for all kinds of men, it understands secrets of psychology, it is aware of depths of evil, it is able to distinguish between ideal and unreal marvels and miraculous exceptions, it trains itself in tact about hard cases, all with a multiplicity and subtlety and imagination about the varieties of life which is far beyond the bald or breezy platitudes of most ancient or modern moral philosophy. In a word, there is more in it; it finds more in existence to think about; it gets more out of life. Masses of this material about our many-sided life have been added since the time of St. Thomas Aquinas. But St. Thomas Aquinas alone would have found himself limited in the world of Confucius or of Comte.
And the third point is this; that while it is local enough for poetry and larger than any other philosophy, it is also a challenge and a fight. While it is deliberately broadened to embrace every aspect of truth, it is still stiffly embattled against every mode of error. It gets every kind of man to fight for it, it gets every kind of weapon to fight with, it widens its knowledge of the things that are fought for and against with every art of curiosity or sympathy; but it never forgets that it is fighting. It proclaims peace on earth and never forgets why there was war in heaven.
This is the trinity of truths symbolised here by the three types in the old Christmas story; the shepherds and the kings and that other king who warred upon the children. It is simply not true to say that other religions and philosophies are in this respect its rivals. It is not true to say that any one of them combines these characters; it is not true to say that any one of them pretends to combine them. Buddhism may profess to be equally mystical; it does not even profess to be equally military. Islam may profess to be equally military; it does not even profess to be equally metaphysical and subtle. Confucianism may profess to satisfy the need of the philosophers for order and reason; it does not even profess to satisfy the need of the mystics for miracle and sacrament and the consecration of concrete things.
There are many evidences of this presence of a spirit at once universal and unique. One will serve here which is the symbol of the subject of this chapter; that no other story, no pagan legend or philosophical anecdote or historical event, does in fact affect any of us with that peculiar and even poignant impression produced on us by the word Bethlehem. No other birth of a god or childhood of a sage seems to us to be Christmas or anything like Christmas. It is either too cold or too frivolous, or too formal and classical, or too simple and savage, or too occult and complicated. Not one of us, whatever his opinions, would ever go to such a scene with the sense that he was going home. He might admire it because it was poetical, or because it was philosophical, or any number of other things in separation; but not because it was itself. The truth is that there is a quite peculiar and individual character about the hold of this story on human nature; it is not in its psychological substance at all like a mere legend or the life of a great man. It does not exactly in the ordinary sense turn our minds to greatness; to those extensions and exaggerations of humanity which are turned into gods and heroes, even by the healthiest sort of hero-worship. It does not exactly work outwards, adventurously, to the wonders to be found at the ends of the earth. It is rather something that surprises us from behind, from the hidden and personal part of our being; like that which can some times take us off our guard in the pathos of small objects or the blind pieties of the poor. It is rather as if a man had found an inner room in the very heart of his own house, which he had never suspected; and seen a light from within. It is as if he found something at the back of his own heart that betrayed him into good. It is not made of what the world would call strong materials; or rather it is made of materials whose strength is in that winged levity with which they brush us and pass. It is all that is in us but a brief tenderness that is there made eternal; all that means no more than a momentary softening that is in some strange fashion become a strengthening and a repose; it is the broken speech and the lost word that are made positive and suspended unbroken; as the strange kings fade into a far country and the mountains resound no more with the feet of the shepherds; and only the night and the cavern lie in fold upon fold over something more human than humanity.
--–The Everlasting Man (Radford, Virginia: Wilder Publications, 2008 paperback ed. of the 1925 original), pp. 114-116
A bird flew out at the break of day
From the nest where it had curled,
And ere the eve the bird had set
Fear on the kings of the world.
The first tree it lit upon
Was green with leaves unshed;
The second tree it lit upon
Was red with apples red;
The third tree it lit upon
Was barren and was brown,
Save for a dead man nailed thereon
On a hill above a town.
That night the kings of the earth were gay
And filled the cup and can;
Last night the kings of the earth were chill
For dread of a naked man.
‘If he speak two more words,’ they said,
‘The slave is more than the free;
If he speak three more words,’ they said,
‘The stars are under the sea.’
Said the King of the East to the King of the West,
I wot his frown was set,
‘Lo, let us slay him and make him as dung,
It is well that the world forget.’
Said the King of the West to the King of the East,
I wot his smile was dread,
‘Nay, let us slay him and make him a god,
It is well that our god be dead.’
They set the young man on a hill,
They nailed him to a rod;
And there in darkness and in blood
They made themselves a god.
And the mightiest word was left unsaid,
And the world had never a mark,
And the strongest man of the sons of men
Went dumb into the dark.
Then hymns and harps of praise they brought,
Incense and gold and myrrh,
And they thronged above the seraphim,
The poor dead carpenter.
‘Thou art the prince of all,’ they sang,
‘Ocean and earth and air.’
Then the bird flew on to the cruel cross,
And hid in the dead man’s hair.
‘Thou art the son of the world.’ they cried, `
‘Speak if our prayers be heard.’
And the brown bird stirred in the dead man’s hair
And it seemed that the dead man stirred.
Then a shriek went up like the world’s last cry
From all nations under heaven,
And a master fell before a slave
And begged to be forgiven.
They cowered, for dread in his wakened eyes
The ancient wrath to see;
And a bird flew out of the dead Christ’s hair,
And lit on a lemon tree.
--G. K. Chesterton (1874-1936)
O God of earth and altar, who didst give G. K. Chesterton a ready tongue and pen, and inspired him to use them in thy service: Mercifully grant that we may be inspired to witness cheerfully to the hope that is in us; through Jesus Christ our Savior, who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.
Now, the word “marriage,” for thousands of years and cross-culturally has meant man and woman. Sometimes it’s been one man and more than one woman. Occasionally it’s been one woman and more than one man. There is polyandry as well as polygamy in some societies in some parts of history, but it’s always been male plus female. Simply to say that you can have a woman-plus-woman marriage or a man-plus-man marriage is radically to change that because of the givenness of maleness and femaleness. I would say that without any particular Christian presuppositions at all, just cross-culturally, that’s so.
With Christian or Jewish presuppositions, or indeed Muslim, then if you believe in what it says in Genesis 1 about God making heaven and earth—and the binaries in Genesis are so important—that heaven and earth, and sea and dry land, and so on and so on, and you end up with male and female. It’s all about God making complementary pairs which are meant to work together. The last scene in the Bible is the new heaven and the new earth, and the symbol for that is the marriage of Christ and his church. It’s not just one or two verses here and there which say this or that. It’s an entire narrative which works with this complementarity so that a male-plus-female marriage is a signpost or a signal about the goodness of the original creation and God’s intention for the eventual new heavens and new earth.
If you say that marriage now means something which would allow other such configurations, what you’re saying is actually that when we marry a man and a woman we’re not actually doing any of that stuff. This is just a convenient social arrangement and sexual arrangement and there it is . . . get on with it. It isn’t that that is the downgrading of marriage, it’s something that clearly has gone on for some time which is now poking it’s head above the parapet. If that’s what you thought marriage meant, then clearly we haven’t done a very good job in society as a whole and in the church in particular in teaching about just what a wonderful mystery marriage is supposed to be. Simply at that level, I think it’s a nonsense. It’s like a government voting that black should be white. Sorry, you can vote that if you like, you can pass it by a total majority, but it isn’t actually going to change the reality.
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Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Church History * Culture-Watch History Marriage & Family Men Religion & Culture Sexuality --Civil Unions & Partnerships Women * Theology Anthropology Ethics / Moral Theology Theology: Scripture
Grant, O God, that we may follow the example of thy faithful servant Barnabas, who, seeking not his own renown but the well-being of thy Church, gave generously of his life and substance for the relief of the poor and the spread of the Gospel; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
This artificial conception of money perhaps lies behind the pathological tendencies of high finance which are destructive of real wealth. Our governments and finance sectors are so often permitted to act in a criminal manner because we assume that money is amoral, disconnected from any right order, and thus open to manipulation by the masters of high finance. If we are to change this situation in a lasting way, we need to change the way we think about money, wealth and power.
We are not, of course, going to banish extortion or amoral instrumentalism just by having better metaphysics. Criminals, extortionist and abusers of power were as common and as powerful in the Middle Ages as they are today. Yet if we do not appreciate the relationship between the prevailing order of wealth and power and the metaphysical assumptions upon which they rest, we will be condemned to repeat the same cycle of inequity and instability.
The main game, indeed, is the struggle for our minds. Plato saw this most clearly. As long as we believe that illusions are reality, we are controlled by those who manipulate the collective illusions that structure the operational norms of the world as we know it.
How do we get money tied to the realities of real human life so that it becomes a fair function of the actual production and distribution of real wealth?
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Filed under: * Christian Life / Church Life Church History * Economics, Politics Economy Consumer/consumer spending Corporations/Corporate Life Housing/Real Estate Market Labor/Labor Unions/Labor Market Personal Finance * Theology Ethics / Moral Theology
Pour out upon us, O Lord, that same Spirit by which thy deacon Ephrem rejoiced to proclaim in sacred song the mysteries of faith; and so gladden our hearts that we, like him, may be devoted to thee alone; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
O God, who by the preaching of thy blessed servant Columba didst cause the light of the Gospel to shine in Scotland: Grant, we beseech thee, that, having his life and labors in remembrance, we may show forth our thankfulness to thee 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.
[At Pentecost Peter] intendeth to prove...that the Church can be repaired by no other means, saving only by the giving of the Holy Spirit. Therefore, forasmuch as they did all hope that the restoring drew near, he accuseth them of sluggishness, because they do not once think upon the way and means thereof. And when the prophet saith, “I will pour out,” it is, without all question, that he meant by this word to note the great abundance of the Spirit....when God will briefly promise salvation to his people, he affirmeth that he will give them his Spirit. Hereupon it followeth that we can obtain no good things until we have the Spirit given us.
--Commentary on the Acts of the Apostles
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