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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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Brinkley did attract many young clergy to Cloyne. During the winter of 1831–32 the area was badly affected by famine and disease. There was a cholera outbreak in Cork City. A number of these young men died – Thomas Walker, rector of Buttevant, died of Typhus; he was 29. Six weeks later his curate, Robert Disney died. Not far from here, the rector of Tallow, the 33 year old Henry Brougham died. On 7th July 1832 cholera reached Skibbereen on the same day as an anti–tithe meeting. There was cholera in Schull too, and Castletownshend.
In the wider polity of society and State, in this period, burning questions were: the repeal of the Test and Corporation Acts (1828), tithes and the tithe war (1831–36), Catholic Emancipation (1829), the introduction of a system of national education in 1831 (Lord Stanley). In December 1834 at Bartlemy Cross near Rathcormac, for example, the Tithe Wars came to a head; up to 20 people were killed and many injured.
In Brinkley’s time, the very Diocese of which he was Bishop was under threat by the proposals of ecclesiastical reform. The Church Temporalities Act 1833 was seen by many, including such as John Keble, as imperiling the Church itself. It led to a highly symbolic confrontation between Church and State. After Brinkley’s death as current holder of the Bishopric, Cloyne would be united with Cork and Ross.
All these things happened during his time here.
Read it all.
“What is the bible like? Like a letter which a soldier wrote to his wife about the disposition of his affairs and the care of his children in case he should chance to be killed. And the next day he was shot, and died, and the letter was torn and stained with his blood. Her friends said to the woman: the letter is of no binding force; it is not a legal will, and it is so injured by the facts of the writers own death that you cannot ever prove what it means. But the lady said: I know the man, and I am satisfied I can see what he means. And I shall do it because it is what he wanted me to do, and because he died the next day.”
--quoted by yours truly in the sermon this morning
What is truly astonishing is the way that the Democrats’ planks on emerging culture-war issues echoed the (often more radical) stands adopted by the Methodists. Among the rights of children, for example, the Methodists included the right “to a full sex education, appropriate to their stage of development.” Affirming the rights of women, the Methodists supported full equality with men and demanded and end to “sex-role stereotypes.”
To counter overpopulation, the convention recommended the distribution of “reliable contraceptive information and devices.” Less than a year before Roe v. Wade, the convention urged “removal of abortion from the criminal code” but stopped short of approving abortion on demand. Finally, the Methodists embraced affirmative inclusion by reserving 30% of seats on all church boards and agencies for nonwhites, even though barely 6% of church members were African-American.
The events of 1972 also hastened the steady decline in membership and influence among the liberal mainline churches. Before the 1970s were out, the politically and socially conservative Southern Baptists superseded the United Methodists as the nation’s largest Protestant denomination. As one generation gave way to the next, more and more young Methodists, Presbyterians and the like grew up to become religiously something else or—especially among millennials—nothing at all.
Read it all.
Filed under: * Christian Life / Church Life Church History * Culture-Watch History Religion & Culture * Economics, Politics Politics in General Office of the President * International News & Commentary America/U.S.A. * Theology Ethics / Moral Theology
The great catechist of the Early Church, St. Augustine, knew better. L. Gregory Jones, in his valuable essay on baptism and catechesis in the patristic era, pointed out that for Augustine instruction of the mind and the conversion of the heart were not alternatives, but two sides of the same coin, as the human person is drawn by grace through an extended period of catechetical instruction to exchange error and sin for the knowledge and love of the true God.
This “instruction,” Jones writes, should be conceived of broadly; in the patristic era, it included “learning Scripture through study and hearing homilies … and the shaping of their affections … and being mentored in actual Christian living.” Augustine’s teaching immersed catechumens in the biblical narrative, not simply as “our story” to be expressed in this way or that, but in the intellectually rich mode of faith seeking understanding of the true God.
As a trained rhetor, Augustine was no dry pedant, but sought to “stir genuine delight in his listeners” so that they would come to love that which their minds were beginning to understand. Catechumens were assigned mentors to guide them relationally through the journey of conversion, for Augustine knew that “Christ is announced through Christian friends.” These sponsors were charged with keeping watch over the moral and spiritual formation of new believers, and in Lent would be asked whether their charges had kept from grievous sin and stuck to their Lenten disciplines.
Read it all.
Filed under: * Anglican - Episcopal * Christian Life / Church Life Church History Parish Ministry Adult Education Ministry of the Laity Ministry of the Ordained * Culture-Watch Books * Theology Theology: Scripture
An unusual miracle recorded in Eadmer of Canterbury's Life of St Dunstan, written in the early years of the twelfth century:
[Dunstan], while setting up his hospices at suitable intervals in his villages which were far afield from Canterbury, built a wooden church at Mayfield, just as he had in the locations of his other hospices. And while he was dedicating it and walking around it according to ritual he noticed that it was not aligned with the rising of the sun at the equinox; it is related that while passing near it he pushed it slightly with his shoulder and immediately changed it from its former orientation into direct alignment with the East where he wanted it. No one doubts that he could do this easily unless there exists someone who doubts the words of Christ our Lord in which he promises to those who have faith like a mustard seed that they can move even a mountain with their words.
Read it all and don't miss the diagram on the first day of Fall 2016.
On May 3, 1817, he conducted the first...[Episcopal] service in Columbus at the Buckeye House hotel.
Four days later, he preached again at the High Street home of storekeeper Lincoln Goodale. “Some of those who came were merely curious. Others believed that God’s inerrant providence brought them to that spot. All listened with reverence as Chase intoned the service from the Book of Common Prayer and preached to them,” Lisa M. Klein wrote in her 2003 history of Trinity Episcopal Church, Be It Remembered.
Read it all.
Almighty God, whose Son Jesus Christ is the pioneer and perfecter of our faith We give thee heartfelt thanks for the pioneering spirit of thy servant Philander Chase, and for his zeal in opening new frontiers for the ministry of thy Church. Grant us grace to minister in Christ's name in every place, led by bold witnesses to the Gospel of the Prince of Peace, even Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
You write that a lot of people are disappointed by their experience with the Bible, which creates guilt. Why the disappointment?
We’re not honest with people about the Bible. There’s this fear that if we admit it’s a difficult and challenging book, we’ll scare people off. We want to tell people, especially new Christians, about all the great things that will happen to them by reading it.
Since we’re not honest about what kind of book the Bible is, and how it’s supposed to work, when people start reading for themselves, they encounter all kinds of crazy material that doesn’t fit the paradigm that we’ve given them. They find stuff from ancient cultures, from different parts of the world, and they don’t understand it immediately. And it’s hard for them to get something they can apply to their lives every single day from just reading through the Bible. So it leads to cherry-picking verses. Because there are these gems, these verses that seem to contain important spiritual truths.
So you get all these cherry-picked passages, but everything else gets neglected or completely ignored. Certain passages are essentially de-canonized. We end up with a partial Bible. So people get discouraged. They try again with a read-through-the-Bible-in-a-year plan, but they’re just not making it.
We need to start equipping people to understand the Bible on its own terms. We have to go back into the Bible’s world, rather than demanding it be immediately relevant to ours. We need to give them pathways from the ancient world into today’s world.
Read it all.
Filed under: * Christian Life / Church Life Church History Parish Ministry Adult Education Ministry of the Laity Ministry of the Ordained * Culture-Watch Books * Theology Theology: Scripture
Almighty God, who didst call thy faithful servants John Coleridge Patteson and his companions to be witnesses and martyrs in the islands of Melanesia, and by their labors and sufferings didst raise up a people for thine own possession: Pour forth thy Holy Spirit upon thy Church in every land, that by the service and sacrifice of many, thy holy Name may be glorified and thy kingdom enlarged; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Today we remember John Coleridge Patteson, First Bishop of Melanesia, and his Companions, Martyrs, 1871 pic.twitter.com/LSAcyMrsEM— Anglican Church SPB (@anglicanspb) September 20, 2015
Almighty God, who didst call thy servant Theodore of Tarsus from Rome to the see of Canterbury, and didst give him gifts of grace and wisdom to establish unity where there had been division, and order where there had been chaos: Create in thy Church, we pray, by the operation of the Holy Spirit, such godly union and concord that it may proclaim, both by word and example, the Gospel of the Prince of Peace; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Today we remember Theodore of Tarsus, Archbishop of Canterbury from 668 - 690 pic.twitter.com/GJxRDfSXZT— Church of England (@c_of_e) September 19, 2016
...to the typical observer, it’s the Francis position that looks more like the church’s real teaching (He is the pope, after all), even if it’s delivered off the cuff or in footnotes or through surrogates.
That position, more or less, seems to be that second marriages may be technically adulterous, but it’s unreasonable to expect modern people to realize that, and even more unreasonable to expect them to leave those marriages or practice celibacy within them. So the sin involved in a second marriage is often venial not mortal, and not serious enough to justify excluding people of good intentions from the sacraments.
Which brings us back to Tim Kaine’s vision, because it is very easy to apply this modified position on remarriage to same-sex unions. If relationships the church once condemned as adultery are no longer a major, soul-threatening sin, then why should a committed same-sex relationship be any different? If the church makes post-sexual revolution allowances for straight couples, shouldn’t it make the same ones for people who aren’t even attracted to the opposite sex?
Read it all.
Filed under: * Christian Life / Church Life Church History * Culture-Watch Marriage & Family Sexuality --Civil Unions & Partnerships * Religion News & Commentary Other Churches Roman Catholic Pope Francis * Theology Anthropology Ethics / Moral Theology Pastoral Theology Sacramental Theology Theology: Scripture
"I don't know if it's any better with the Anglican Church in England, but the...[Episcopal] Church in America seems to have gone stark raving mad."
Read the background and the larger quote there.
(Carl Van Vechten)
Filed under: * Anglican - Episcopal Episcopal Church (TEC) * Christian Life / Church Life Church History Liturgy, Music, Worship * Culture-Watch Religion & Culture * International News & Commentary America/U.S.A. * Theology
Melvyn Bragg and his guests discuss one of the most remarkable figures of the Middle Ages, Hildegard of Bingen. The abbess of a Benedictine convent, Hildegard experienced a series of mystical visions which she documented in her writings. She was an influential person in the religious world and much of her extensive correspondence with popes, monarchs and other important figures survives. Hildegard was also celebrated for her wide-ranging scholarship, which as well as theology covered the natural world, science and medicine. Officially recognised as a saint by the Catholic Church in 2012, Hildegard is also one of the earliest known composers. Since their rediscovery in recent decades her compositions have been widely recorded and performed.
Check it out--you can listen directly or download.
O God, by whose grace thy servant Hildegard, enkindled with the fire of thy love, became a burning and shining light in thy Church: Grant that we also may be aflame with the spirit of love and discipline, and may ever walk before thee as children of light; through Jesus Christ our Lord, who with thee, in the unity of the Holy Spirit, liveth and reigneth, one God, now and for ever.
(Miniatur aus dem Rupertsberger Codex des Liber Scivias)
The longer I spent immersed in the study of classical antiquity, the more alien and unsettling I came to find it. The values of Leonidas, whose people had practised a peculiarly murderous form of eugenics, and trained their young to kill uppity Untermenschen by night, were nothing that I recognised as my own; nor were those of Caesar, who was reported to have killed a million Gauls and enslaved a million more. It was not just the extremes of callousness that I came to find shocking, but the lack of a sense that the poor or the weak might have any intrinsic value. As such, the founding conviction of the Enlightenment – that it owed nothing to the faith into which most of its greatest figures had been born – increasingly came to seem to me unsustainable.
“Every sensible man,” Voltaire wrote, “every honourable man, must hold the Christian sect in horror.” Rather than acknowledge that his ethical principles might owe anything to Christianity, he preferred to derive them from a range of other sources – not just classical literature, but Chinese philosophy and his own powers of reason. Yet Voltaire, in his concern for the weak and oppressed, was marked more enduringly by the stamp of biblical ethics than he cared to admit. His defiance of the Christian God, in a paradox that was certainly not unique to him, drew on motivations that were, in part at least, recognisably Christian.
Read it all.
Filed under: * Christian Life / Church Life Church History * Culture-Watch History Religion & Culture * International News & Commentary England / UK * Theology Christology Theology: Scripture
O God, who by the preaching of thy blessed servant and bishop Ninian didst cause the light of the Gospel to shine in the land of Britain: Grant, we beseech thee, that, having his life and labors in remembrance, we may show forth our thankfulness by following the example of his zeal and patience; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Almighty God, who didst give to thy servant Cyprian boldness to confess the Name of our Savior Jesus Christ before the rulers of this world, and courage to die for this faith: Grant that we may always be ready to give a reason for the hope that is in us, and to suffer gladly for the sake of the same our Lord Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
(Meister von Meßkirch)
O heir of heaven, lift now thine eye, and behold the scenes of suffering through which thy Lord passed for thy sake! Come in the moonlight, and stand between those olives; see him sweat great drops of blood. Go from that garden, and follow him to Pilate's bar. See your Matter subjected to the grossest and filthiest insult; gaze upon the face of spotless beauty defiled with the spittle of soldiers; see his head pierced with thorns; mark his back, all rent, and torn, and scarred, and bruised, and bleeding beneath the terrible lash. And O Christian, see him die! Go and stand where his mother stood, and hear him say to thee, "Man, behold thy Saviour!" Come thou to-night, and stand where John stood; hear him cry, "I thirst," and find thyself unable either to assuage his griefs or to comprehend their bitterness. Then, when thou hast wept there, lift thine hand, and cry, "Revenge!" Bring out the traitors; where are they? And when your sins are brought forth as the murderers of Christ, let no death be too painful for them; though it should involve the cutting off of right arms, or the quenching of right eyes, and putting out their light for ever; do it! For if these murderers murdered Christ, then let them die. Die terribly they may, but die they must. Oh! that God the Holy Ghost would teach you that first lesson, my brethren, the boundless wickedness of sin, for Christ had to lay down his life before your sin could be wiped away.
Read it all.
We could honestly and accurately describe it as a mystagogy of marriage. He wants us to move from the icon to the reality. Still, he insists that we must also learn to venerate the icon. “Learn the power of the type,” he says, “so that you may learn the strength of the truth.”
It is important for us to realize that John’s mature doctrine of marriage is almost unique in ancient Christianity. His contemporaries tended to look upon marriage as an institution that was passing away, as more and more Christians turned to celibacy. The best thing Jerome could say about marriage was that it produced future celibates. In Antioch in John’s day, there were 3,000 consecrated virgins and widows in a city of perhaps 250,000, and that number does not include the celibate men in brotherhoods or the hermits who filled the nearby mountains.
Yet John glorified marriage. It pained him that Christian couples continued to practice the old, obscene pagan wedding customs. So shameful were these practices that few couples dared to invite their parish priest to attend and give a blessing.
“Is the wedding then a theater?” he told them in a sermon. “It is a sacrament, a mystery, and a model of the Church of Christ. . . . They dance at pagan ceremonies; but at ours, silence and decorum should prevail, respect and modesty. Here a great mystery is accomplished.”
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.
The striking and appropriate terms in which the prophet Isaiah depicts the character and offices of the Messiah, have procured for him, by way of eminence, the title of the Evangelical Prophet. He exhibits a glowing but faithful picture of the character of Christ, and all the humiliating and all the triumphant events of his life. In the chapter which contains my text, the prophet has dipped his pencil in the softest colours, and draws a portrait of the Saviour, which, while it conveys to us the most exalted ideas of his character, is calculated to awaken our tenderest and liveliest sympathy.
Let us then contemplate the character of Christ, as delineated by the prophet under the emblem of "a lamb brought to the slaughter," that our penitence may be awakened, our gratitude enlivened, and our souls warmed with the ardent emotions of love and duty.
Under the character of a "lamb brought to the slaughter," we are led to consider,
The innocence of Christ;
His tenderness and compassion;
And, finally, to consider him as the victim for our sins.
Read it all.
Revive thy Church, Lord God of hosts, whensoever it doth fall into complacency and sloth, by raising up devoted leaders, like thy servant John Henry Hobart whom we remember this day; and grant that their faith and vigor of mind may awaken thy people to thy message and their mission; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Almighty and everlasting God, we thank thee for thy servant Alexander Crummell, whom thou didst call to preach the Gospel to those who were far off and to those who were near. Raise up, we beseech thee, in this and every land evangelists and heralds of thy kingdom, that thy Church may proclaim the unsearchable riches of our Savior Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
We give thee thanks and praise, O God of compassion, for the heroic witness of Constance and her companions, who, in a time of plague and pestilence, were steadfast in their care for the sick and the dying, and loved not their own lives, even unto death. Inspire in us a like love and commitment to those in need, following the example of our Savior Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, now and for ever.
My siblings and I spent much of our lives sharing our home with the young children whom our mother, Colleen Samuel, had scooped up from various parts of Bangalore City, often in the middle of the night. There was young Asha (a pseudonym)—who was rescued from being the “payment” to a greedy landlord because her mother couldn’t afford the rent—and Sara, sold by her husband to a brothel in Bombay, who arrived at our doorstep dying of AIDS. Not content with serving the poor from a distance, my mother’s work brought our family from a wealthy, middle-class neighborhood of Frazer Town, where my father was an Anglican priest, to the very seedy and often-violent neighborhood of Lingarajapuram. My parents believed that conveying the gospel to the poor meant living among them as Christ would, and serving the poor meant embracing them as part of our community and even part of our family.
My parents’ unwavering commitment to the poor in Bangalore was deeply shaped by the life and work of Mother Teresa. Every day on my way home from school, I walked past Shishu Bhavan—Mother Teresa’s home for abandoned children—and every day, I saw a steady stream of weary mothers pounding on the gates as they held listless babies draped over their shoulders. At once, young missionaries of charity would open the gates, and I would glimpse the scores of children playing and laughing in the courtyard. Through those open gates, and also in my own home, I saw mercy in action.
Mother Teresa has been catapulted back into global consciousness because of her canonization this Sunday, September 4. As part of the culminating celebration of the Jubilee of Mercy—a year-long period of prayer—Pope Francis will recognize the Albanian nun who was arguably the most prominent advocate for the world’s most destitute people. Born in 1910 as Agnes Bojaxhiu, Mother Teresa started the “Missionaries of Charity” order in India (that has now spread to over 130 countries) and dedicated her life to those who were unwanted, unloved, and uncared for. The young novices who worked with her often extracted maggots from the rotting bodies of the dying and sopped up pus from the seeping wounds of the many lepers who were lovingly rescued by her. Even as someone who works regularly with the poor, I am astounded by her actions.
Read it all.
David Jenkins was an Anglican bishop who questioned some of the fundamental beliefs of Christianity.
His views on the virgin birth and the resurrection caused a storm of protest and considerable opposition to his appointment as Bishop of Durham.
His forays into the field of politics saw attacks on both Conservative and Labour administrations for what he saw was their over-reliance on market forces.
An academic theologian, rather than a parish priest, he became for many, the symbol of modernisation and liberal ideas in the established church.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Church History Parish Ministry Death / Burial / Funerals * Culture-Watch Religion & Culture * International News & Commentary England / UK * Theology
One night, in Central Africa, I had worked hard to help a mother in the labor ward; but in spite of all that we could do, she died leaving us with a tiny, premature baby and a crying, two-year-old daughter.--From her book Living Faith and shared by yours truly in the morning sermon (Helen Roseveare is still living in her nineties in Northern Ireland--you can read more about her there).
We would have difficulty keeping the baby alive. We had no incubator. We had no electricity to run an incubator, and no special feeding facilities. Although we lived on the equator, nights were often chilly with treacherous drafts.
A student-midwife went for the box we had for such babies and for the cotton wool that the baby would be wrapped in. Another went to stoke up the fire and fill a hot water bottle. She came back shortly, in distress, to tell me that in filling the bottle, it had burst. Rubber perishes easily in tropical climates. “…and it is our last hot water bottle!” she exclaimed. As in the West, it is no good crying over spilled milk; so, in Central Africa it might be considered no good crying over a burst water bottle. They do not grow on trees, and there are no drugstores down forest pathways. All right,” I said, “Put the baby as near the fire as you safely can; sleep between the baby and the door to keep it free from drafts. Your job is to keep the baby warm.”
The following noon, as I did most days, I went to have prayers with many of the orphanage children who chose to gather with me. I gave the youngsters various suggestions of things to pray about and told them about the tiny baby. I explained our problem about keeping the baby warm enough, mentioning the hot water bottle. The baby could so easily die if it got chilled. I also told them about the two-year-old sister, crying because her mother had died. During the prayer time, one ten-year-old girl, Ruth, prayed with the usual blunt consciousness of our African children. “Please, God,” she prayed, “send us a water bottle. It’ll be no good tomorrow, God, the baby’ll be dead; so, please send it this afternoon.” While I gasped inwardly at the audacity of the prayer, she added by way of corollary, ” …And while You are about it, would You please send a dolly for the little girl so she’ll know You really love her?” As often with children’s prayers, I was put on the spot. Could I honestly say, “Amen?” I just did not believe that God could do this. Oh, yes, I know that He can do everything: The Bible says so, but there are limits, aren’t there? The only way God could answer this particular prayer would be by sending a parcel from the homeland. I had been in Africa for almost four years at that time, and I had never, ever received a parcel from home. Anyway, if anyone did send a parcel, who would put in a hot water bottle? I lived on the equator!
Halfway through the afternoon, while I was teaching in the nurses’ training school, a message was sent that there was a car at my front door. By the time that I reached home, the car had gone, but there, on the veranda, was a large twenty-two pound parcel! I felt tears pricking my eyes. I could not open the parcel alone; so, I sent for the orphanage children. Together we pulled off the string, carefully undoing each knot. We folded the paper, taking care not to tear it unduly. Excitement was mounting. Some thirty or forty pairs of eyes were focused on the large cardboard box. From the top, I lifted out brightly colored, knitted jerseys. Eyes sparkled as I gave them out. Then, there were the knitted bandages for the leprosy patients, and the children began to look a little bored. Next, came a box of mixed raisins and sultanas – – that would make a nice batch of buns for the weekend. As I put my hand in again, I felt the…could it really be? I grasped it, and pulled it out. Yes, “A brand-new rubber, hot water bottle!” I cried. I had not asked God to send it; I had not truly believed that He could. Ruth was in the front row of the children. She rushed forward, crying out, “If God has sent the bottle, He must have sent the dolly, too!” Rummaging down to the bottom of the box, she pulled out the small, beautifully dressed dolly. Her eyes shone: She had never doubted! Looking up at me, she asked, “Can I go over with you, Mummy, and give this dolly to that little girl, so she’ll know that Jesus really loves her?”
That parcel had been on the way for five whole months, packed up by my former Sunday School class, whose leader had heard and obeyed God’s prompting to send a hot water bottle, even to the equator. One of the girls had put in a dolly for an African child — five months earlier in answer to the believing prayer of a ten-year-old to bring it “That afternoon!” “And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.” Isaiah 65:24
Filed under: * Christian Life / Church Life Church History Missions Parish Ministry Preaching / Homiletics Spirituality/Prayer * Culture-Watch Children * International News & Commentary Africa Republic of Congo * South Carolina * Theology Theology: Holy Spirit (Pneumatology)
Elevating the "saint of the gutters" to one of the Catholic Church's highest honors, Pope Francis on Sunday praised Mother Teresa for her radical dedication to society's outcasts and her courage in shaming world leaders for the "crimes of poverty they themselves created."
An estimated 120,000 people filled St. Peter's Square for the canonization ceremony, less than half the number who turned out for her 2003 beatification. It was nevertheless the highlight of Francis' Holy Year of Mercy and quite possibly one of the defining moments of his mercy-focused papacy.
Francis has been dedicated to ministering to society's most marginal, from prostitutes to prisoners, refugees to the homeless. In that way, while the canonization of "St. Teresa of Kolkata" was a celebration of her life and work, it was also something of an affirmation of Francis' own papal priorities, which have earned him praise and criticism alike.
"Let us carry her smile in our hearts and give it to those whom we meet along our journey, especially those who suffer," Francis said in his homily.
Read it all.
Filed under: * Christian Life / Church Life Church History * Culture-Watch History Religion & Culture Women * International News & Commentary Asia India * Religion News & Commentary Other Churches Roman Catholic Pope Francis * Theology
“The future is so much in the hands of God, I find it much more easy to accept today because yesterday is gone and tomorrow has not come and I have only today,” she also wrote in the book.
Read it all.
Almighty God, we remember before thee this day the blessed martyrs of New Guinea, who, following the example of their Savior, laid down their lives for their friends; and we pray thee that we, who honor their memory, may imitate their loyalty and faith; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
"Look what God has done with their 'defeat'. He has turned it into victory" 1st Primate of New Guinea on 1942 martyrs pic.twitter.com/5GDeOopj5T— Catholicity&Covenant (@cath_cov) September 2, 2014
O God of unsearchable wisdom and infinite mercy, who didst choose a captive warrior, David Oakerhater, to be thy servant, and didst send him to be a missionary to his own people and to execute the office of a deacon among them: Liberate us, who commemorate him today, from bondage to self, and empower us for service to thee and to the neighbors thou hast given us; through Jesus Christ, the captain of our salvation; who liveth and reigneth with thee and the Holy Spirit, one God for ever and ever.
The only colour image of what worship in Westminster Abbey looked like on the eve of the Reformation has been plucked from the miles of shelving in the Bodleian Library, Oxford, and shown to the world, or at least to the readers of that excellent periodical The Westminster Abbey Chorister.
It is a wonderful picture, taken from the mortuary roll of John Islip, Abbot of Westminster, who died in 1532. He was important in the world and also stood for the dignity of the abbey of Benedictine monks. So his funeral was impressive.
The picture shows a part of the Abbey well known from royal weddings: the high altar against the screen that hides any view of the sacred chapel of St Edward the Confessor. On state occasions the altar is usually laid with huge bits of gold plate, like a sideboard.
It is quite otherwise in the Islip picture, being bare but for two candlesticks and a service book.
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Everliving God, who didst call thy servants Aidan and Cuthbert to proclaim the Gospel in northern England and endued them with loving hearts and gentle spirits: Grant us grace to live as they did, in simplicity, humility and love for the poor; through Jesus Christ, who came among us as one who serves, and who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.
Today is the feast of Saint Aidan of Lindisfarne pic.twitter.com/vh9RrM4fBO— Parish of Saint Mary (@stmarywoolton) August 31, 2016
Loving God, who didst call Charles Chapman Grafton to be a bishop in thy Church, endowing him with a burning zeal for souls: Grant that, following his example, we may ever live for the extension of thy kingdom, that thy glory may be the chief end of our lives, thy will the law of our conduct, thy love the motive of our actions, and Christ’s life the model and mold of our own; through the same Jesus Christ, who livest and reignest with thee and the Holy Spirit, one God, throughout all ages. Amen.
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Prudence means practical common sense, taking the trouble to think out what you are doing and what is likely to come of it. Nowadays most people hardly think of Prudence as one of the "virtues." In fact, because Christ said we could only get into His world by being like children, many Christians have the idea that, provided you are "good," it does not matter being a fool. But that is a misunderstanding. In the first place, most children show plenty of "prudence" about doing the things they are really interested in, and think them out quite sensibly. In the second place, as St. Paul points out, Christ never meant that we were to remain children in intelligence: on the contrary, He told us to be not only "as harmless as doves," but also "as wise as serpents." He wants a child's heart, but a grown-up's head. He wants us to be simple, single-minded, affectionate, and teachable, as good children are; but He also wants every bit of intelligence we have to be alert at its job, and in first-class fighting trim. The fact that you are giving money to a charity does not mean that you need not try to find out whether that charity is a fraud or not. The fact that what you are thinking about is God Himself (for example, when you are praying) does not mean that you can be content with the same babyish ideas which you had when you were a five-year-old. It is, of course, quite true that God will not love you any the less, or have less use for you, if you happen to have been born with a very second-rate brain. He has room for people with very little sense, but He wants every one to use what sense they have. The proper motto is not "Be good, sweet maid, and let who can be clever," but "Be good, sweet maid, and don't forget that this involves being as clever as you can." God is no fonder of intellectual slackers than of any other slackers. If you are thinking of becoming a Christian, I warn you you are embarking on something which is going to take the whole of you, brains and all. But, fortunately, it works the other way round. Anyone who is honestly trying to be a Christian will soon find his intelligence being sharpened: one of the reasons why it needs no special education to be a Christian is that Christianity is an education itself. That is why an uneducated believer like Bunyan was able to write a book that has astonished the whole world.----C.S. Lewis, Mere Christianity (my emphasis)
God of peace, who didst call John Bunyan to be valiant for truth: Grant that as strangers and pilgrims we may at the last rejoice with all the faithful in thy heavenly city; through Jesus Christ our Savior, who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
O loving God, who willest that everyone should come to thee and be saved: We bless thy Holy Name for thy servants Thomas Gallaudet and Henry Winter Syle, whose labors with and for those who are deaf we commemorate today; and we pray that thou wouldst continually move thy Church to respond in love to the needs of all people; through Jesus Christ, who opened the ears of the deaf, and who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
As English-speaking Christians, we have a vast array of hymns available to us, and we each have our list of favorites. In my assessment, the best hymns are those that are universal and timeless, speaking to all Christians in all times, places, and situations. They are firmly grounded in Scripture and drawn out of, or toward, the gospel of Jesus Christ. And they are inevitably coupled to a great melody.
Here are my picks for the ten greatest hymns of all-time. Apart from the first, they are in no particular order.
And Can It Be? by Charles Wesley. I begin with what I consider the greatest hymn by the greatest hymn-writer. Wesley’s “And Can It Be?” simply delights in the goodness of God while marveling at his saving grace. It captures every Christian’s experience of wandering, of beholding Christ, of rejoicing in his salvation, and of the great hope of entering his presence at last. “No condemnation now I dread; / Jesus, and all in Him, is mine; / Alive in Him, my living Head, / And clothed in righteousness divine, / Bold I approach th’eternal throne, / And claim the crown, through Christ my own.”
A Mighty Fortress by Martin Luther. It is bold, it is triumphant, it expresses great faith in God and great defiance toward sin and Satan....
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O God, who didst call thy servant Louis of France to an earthly throne that he might advance thy heavenly kingdom, and didst give him zeal for thy Church and love for thy people: Mercifully grant that we who commemorate him this day may be fruitful in good works, and attain to the glorious crown of thy saints; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Let me tell you a story. This is an incident which occurred on this day some 950 years ago, during the night of 23-24 August, in a year some time between 1060-1065. The setting is the cathedral church at Canterbury, and our eyewitness is a little boy, who was singing in the choir alongside other boys and the adult monks.
A young girl came to the city of Canterbury, a maiden devoted to God by the grace of prayer. From her birth this poor girl had never seen the light of this world, but she was always seeking eagerly after the light of eternity.Don't miss it--read the rest.
It happened that the feast was being celebrated of St Bartholomew the Apostle and of St Audoen, the confessor of Christ, both of whose relics, along with those of many other saints, lie within the church of the Saviour at Canterbury. The girl asked the custodians of the church if she might have permission to keep vigil that night, which they readily granted her because of her devout way of life. She placed herself in the church near to the tomb of the blessed father Dunstan, and all night she kept vigil and prayed.
Almighty and everlasting God, who didst give to thine apostle Bartholomew grace truly to believe and to preach thy Word: Grant that thy Church may love what he believed and preach what he taught; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, one God for ever and ever.
We read in the gospel that when the Lord was teaching his disciples and urged them to share in his passion by the mystery of eating his body, some said: This is a hard saying, and from that time they no longer followed him. When he asked the disciples whether they also wished to go away, they replied: Lord, to whom shall we go? You have the words of eternal life.
I assure you, my brothers, that even to this day it is clear to some that the words which Jesus speaks are spirit and life, and for this reason they follow him. To others these words seem hard, and so they look elsewhere for some pathetic consolation. Yet wisdom cries out in the streets, in the broad and spacious way that leads to death, to call back those who take this path.
--Saint Bernard of Clairvaux (1090-1153)
O God, by whose grace thy servant Bernard of Clairvaux, enkindled with the fire of thy love, became a burning and a shining light in thy Church: Grant that we also may be aflame with the spirit of love and discipline, and may ever walk before thee as children of light; through Jesus Christ our Lord, who with thee, in the unity of the Holy Spirit, liveth and reigneth, one God, now and for ever.
Almighty God, who didst give to thy servant William Porcher DuBose special gifts of grace to understand the Scriptures and to teach the truth as it is in Christ Jesus: Grant, we beseech thee, that by this teaching we may know thee, the one true God, and Jesus Christ whom thou hast sent; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
O God, who hast taken to thyself the blessed Virgin Mary, mother of thine incarnate Son: Grant that we, who have been redeemed by his blood, may share with her the glory of thine eternal kingdom; through the same thy Son Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and for ever.
Life-giving God, who alone hast power over life and death, over health and sickness: Give power, wisdom, and gentleness to those who follow the example of thy servant Florence Nightingale, that they, bearing with them thy Presence, may not only heal but bless, and shine as lanterns of hope in the darkest hours of pain and fear; through Jesus Christ, the healer of body and soul, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Florence Nightingale, fue creadora del primer modelo conceptual de enfermería. pic.twitter.com/NhGOKangag— Corazones Unidos (@corazonesunido4) August 10, 2016
O God, whose blessed Son became poor that we through his poverty might be rich: Deliver us, we pray thee, from an inordinate love of this world, that, inspired by the devotion of thy servant Clare, we may serve thee with singleness of heart, and attain to the riches of the age to come; through Jesus Christ our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, one God, now and ever.
I would like to share some beautiful images of Saint Clare of Assisi:— Kalina Boulter (@KalinaBoulter) August 11, 2016
1. 'The Poor Clares' pic.twitter.com/l0cdse3pPj
Almighty God, who didst call thy deacon Laurence to serve thee with deeds of love, and didst give him the crown of martyrdom: Grant, we beseech thee, that we, following his example, may fulfil thy commandments by defending and supporting the poor, and by loving thee with all our hearts, through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
We give thee thanks, O Lord, for the vision and skill of Albrecht Dürer, Matthias Grünewald and Lucas Cranach the Elder, whose artistic depictions helped the peoples of their age understand the full suffering and glory of thine incarnate Son; and we pray that their work may strengthen our faith in Jesus Christ and the mystery of the Holy Trinity; who livest and reignest, one God, for ever and ever. Amen.
Almighty God, who didst raise up thy servant Samuel Ferguson and inspire in him a missionary vision of thy Church in education and ministry: Stir up in us through his example a zeal for a Church, alive with thy Holy Word, reaching forth in love and service to all; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever. Amen.
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Merciful God, whose servant Joseph of Arimathaea with reverence and godly fear did prepare the body of our Lord and Savior for burial, and did lay it in his own tomb: Grant, we beseech thee, to us thy faithful people grace and courage to love and serve Jesus with sincere devotion all the days of our life; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
[One of the most striking examples] of secularization in contemporary Christianity is the quiet dropping of belief in a future life. Historically, this belief was the lifeblood of dynamic Christianity. Early Christians thought of themselves as "aliens and exiles on earth" and as persons whose true citizenship was in heaven. And throughout the Christian centuries, belief in a future life was at the heart of all living faith. Now however, this faith, though rarely denied, is equally rarely affirmed. I myself acquired two degrees in Christian theology and completed all the requirements for ordination to the Anglican ministry without receiving any instruction in this doctrine, or even being exposed to sermons about it.--Paul Badham, "Some secular trends in the Church of England today", in Religion, State, and Society in Modern Britain (Lampeter: Edward Mellen Press, 1989), p.26, quoted by yours truly in the morning sermon
Just and eternal God, we offer thanks for the stalwart faith and persistence of thy servants William Wilberforce and Anthony Ashley-Cooper, who, undeterred by opposition and failure, held fast to a vision of justice in which no child of yours might suffer in enforced servitude and misery. Grant that we, drawn by that same Gospel vision, may persevere in serving the common good and caring for those who have been cast down, that they may be raised up through Jesus Christ; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
Giving thanks for Wilberforce who with Biblical conviction & persistence challenged vested power and sinful culture. pic.twitter.com/ZA8pVxyF0H— Martyn Taylor (@StamfordVic) July 30, 2016
The Independent Inquiry into Child Sexual Abuse (IICSA) has begun a “rapid evidence assessment” as part of its investigation into the Anglican Churches in England and Wales, the Inquiry’s Counsel, Ben Emmerson QC, said this week.
Mr Emmerson made his comments on Wednesday at the Royal Courts of Justice in the Strand, London, where Justice Lowell Goddard was holding a series of preliminary hearings into the Inquiry’s different strands.
He revealed that the Inquiry’s research team was sifting through information and evidence from 114 different sources. Among them was the Archbishops’ Council of the Church of England, which had supplied over 7000 items of evidence relating to the diocese of Chichester and the case of Bishop Peter Ball, which are being used as case studies by the Inquiry.
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Generous God, whose Son Jesus Christ enjoyed the friendship and hospitality of Mary, Martha and Lazarus of Bethany: Open our hearts to love thee, our ears to hear thee, and our hands to welcome and serve thee in others, through Jesus Christ our risen Lord; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever. Amen.
Almighty God, beautiful in majesty and majestic in holiness, who dost teach us in Holy Scripture to sing thy praises and who gavest thy musicians Johann Sebastian Bach, George Frederick Handel and Henry Purcell grace to show forth thy glory in their music: Be with all those who write or make music for thy people, that we on earth may glimpse thy beauty and know the inexhaustible riches of thy new creation in Jesus Christ our Savior; who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.
Dissatisfaction is the one word that best expresses the state of mind in which Christendom finds itself today. There is a wide-spread misgiving that we are on the eve of momentous changes. Unrest is everywhere. We hear about Roman Councils, and Anglican Conferences, and Evangelical Alliances, about the question of the Temporal Power, the dissolution of Church and State, and many other such like things. They all have one meaning. The party of the Papacy and the party of the Reformation, the party of orthodoxy and the party of liberalism, are all alike agitated by the consciousness that a spirit of change is in the air.
No wonder that many imagine themselves listening to the rumbling of the chariot- wheels of the Son of Man. He Himself predicted that " perplexity" should be one of the signs of His coining, and it is certain that the threads of the social order have seldom been more seriously entangled than they now are.
A calmer and perhaps truer inference is that we are about entering upon a new reach of Church history, and that the dissatisfaction and perplexity are only transient. There is always a tumult of waves at the meeting of the waters; but when the streams have mingled, the flow is smooth and still again. The plash and gurgle that we hear may mean something like this.
At all events the time is opportune for a discussion of the Church-Idea ; for it is with this, hidden under a hundred disguises, that the world's thoughts are busy. Men have become possessed with an unwonted longing for unity, and yet they are aware that they do not grapple successfully with the practical problem. Somehow they are grown persuaded that union is God's work, and separation devil's work ; but the persuasion only breeds the greater discontent. That is what lies at the root of our unquietness. There is a felt want and a felt inability to meet the want; and where these two things coexist there must be heat of friction.
Catholicity is what we are reaching after....
--William Reed Huntington The Church Idea (1870)
O Lord our God, we thank thee for instilling in the heart of thy servant William Reed Huntington a fervent love for thy Church and its mission in the world; and we pray that, with unflagging faith in thy promises, we may make known to all peoples thy blessed gift of eternal life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Almighty God, heavenly Father, we remember in thanksgiving this day the parents of the Blessed Virgin Mary; and we pray that we all may be made one in the heavenly family of thy Son Jesus Christ our Lord; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.
O gracious God, we remember before thee this day thy servant and apostle James, first among the Twelve to suffer martyrdom for the Name of Jesus Christ; and we pray that thou wilt pour out upon the leaders of thy Church that spirit of self-denying service by which alone they may have true authority among thy people; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
A 15th-century St James, wearing pilgrim badges on his hat (one of Thomas Becket, I think!). From Stowting, Kent. pic.twitter.com/r4MavFPvF5— Eleanor Parker (@ClerkofOxford) July 25, 2016
Almighty God, whose blessed Son restored Mary Magdalene to health of body and mind, and called her to be a witness of his resurrection: Mercifully grant that by thy grace we may be healed of all our infirmities and know thee in the power of his endless life; who with thee and the Holy Spirit liveth and reigneth, one God, now and for ever.
Archbishop Sentamu said, “William Wilberforce was one of a team of companions who worked together to further the cause - it took Wilberforce, and his companions,18 years of continuous parliamentary activity before they saw results. Wilberforce’s deep trust in Christ, persistence, courage and determination to transform the lives of many is a wonderful example that should inspire us all today to make a difference”.
The Revd Paul Harford, vicar of Markington expressed delight that the Archbishop is attending and said: “The message we want to convey in our celebration is that the Christian faith isn't just an abstract theory, but something that has had a fundamental impact for good on our culture and society time and time again. Jesus Christ still challenges us to confront the injustices of our society, and work with Him to bring good news to the poor, let the oppressed go free, and proclaim the year of the Lord’s favour. Reflecting on that, the Archbishop sprang to mind - I have always had great respect and admiration for the way his faith is so apparent in all he does.”
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Merciful God, who didst call thy servant Macrina to reveal in her life and her teaching the riches of thy grace and truth: Mercifully grant that we, following her example, may seek after thy wisdom and live according to her way; through Jesus Christ our Savior, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Hope is one of the Theological virtues. This means that a continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who set on foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this. Aim at Heaven and you will get earth ‘thrown in’: aim at earth and you will get neither.--C. S. Lewis, Mere Christianity (San Francisco: Harper, 2001), p. 134
The Christian church now finds itself facing a new reality. The church no longer represents the central core of Western culture. Though outposts of Christian influence remain, these are exceptions rather than the rule. For the most part, the church has been displaced by the reign of secularism.
The daily newspaper brings a constant barrage which confirms the current state of American society. This age is not the first to see unspeakable horror and evil, but it is the first to deny any consistent basis for identifying evil as evil or good as good.
The faithful church is, for the most part, tolerated as one voice in the public arena, but only so long as it does not attempt to exercise any credible influence on the state of affairs. Should the church speak forcefully to an issue of public debate, it is castigated as coercive and out of date.
How does the church think of itself as it faces this new reality? During the 1980s, it was possible to think in ambitious terms about the church as the vanguard of a moral majority. That confidence has been seriously shaken by the events of the past decade.
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'St Swithun's day if thou dost rain
For forty days it will remain;
St Swithun's day if thou be fair
For forty days 'twill rain na mair.'
Thanks to this little bit of weather-lore, St Swithun, who died in c.863, is one of the few Anglo-Saxon saints most people have heard of. This is a bit odd when you consider how many fascinating Anglo-Saxon saints actually did important and interesting things and get no attention at all, while what we know about Swithun's life could be summarised very quickly:
1) he was Bishop of Winchester
2) he did the usual things Anglo-Saxon bishops did, repairing churches, witnessing charters, etc.
3) he died in c.863.
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by whose grace we celebrate again
the feast of your servant Swithun:
grant that, as he governed with gentleness
the people committed to his care,
so we, rejoicing in our Christian inheritance,
may always seek to build up your Church in unity and love;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and forever. Amen.
Read it all from the Churchman.
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He landed with an RN beach commando on D-Day, with responsibility for the care and evacuation of the wounded. Memorably, he transported a portable harmonium on to a French beach just after D-Day and claimed to have held the first Anglican service on French soil after the landings.
In July 1944 he joined 48 (RM) Commando, participating in the landing at Walcheren, when he swam ashore and accompanied the unit as far as the Rhine. He was awarded the DSC.
In early 1945 he went to the Far East and Hong Kong as senior chaplain of the Commando Brigade. He maintained his connection with the Royal Marines to the end of his life.
On leaving the Navy in 1947 Wood became rector of St Ebbe's, Oxford, and exercised an influential ministry among the first generation of postwar students, most of them ex-servicemen like himself.
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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.
St Benedict, whose feast is July 11, in the 10th-century Benedictional of St Æthelwold (BL Add. 49598, f.99v): pic.twitter.com/U6M7w8RmzF— Eleanor Parker (@ClerkofOxford) July 11, 2016
“This is a big old ship, Bill. She creaks, she rocks, she rolls, and at times she makes you want to throw up. But she gets where she’s going. Always has, always will, until the end of time. With or without you.”--J.F. Powers’ Wheat that Springeth Green (New York: New York Review Books Classics edition of the 1988 original, 2000), p. 170
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Probably the oldest of the figured stain glass windows in the Trinity nave is the image of Christ as the Good Shepherd near the center of the north wall.
Read it all from trinity Church, Natchez, Mississippi.
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He protested against the ecclesiastical system, he preached in favour of reform in the Church and advocated a return to the poverty recommended by the Scriptures. Indeed, the Scriptures were the only rule and every manhad the right to study them. In Questio de indulgentis (1412) he denounced the indulgences.
He admired Wyclif’s writings and defended him when he was condemned as a heretic. He was excommunicated. An interdict was pronounced over Prague and he had to leave it and go to southern Bohemia, where he preached and wrote theological treatises, notably the Tractatus de ecclesia (1413), known as « The Church ».
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Faithful God, who didst give Jan Hus the courage to confess thy truth and recall thy Church to the image of Christ: Enable us, inspired by his example, to bear witness against corruption and never cease to pray for our enemies, that we may prove faithful followers of our Savior Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
“Edward Salmon loved Christ and His Church, and gave himself completely to service. He lived hospitality, welcoming all as Christ. He was a man of deep prayer and spiritual insight, and it showed in the way he lived,” said The Very Reverend Steven A. Peay, Dean and President of Nashotah House. “My fondest memory of him is his love of the intellectual life. He delighted in conversations with the faculty. He was quick to say that he was not a scholar, but that never kept him from thinking, reading and asking questions.”
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“He was a champion of the faith; a tireless churchman—whose principled wisdom, sagacious humor and razor wit were legendary and widely loved by the casual acquaintance as well as by his family and longtime friends,” said the Rt. Rev. Mark Lawrence, 14th Bishop of South Carolina. “His warm and steadfast counsel, which was sought by thousands around the larger Anglican world, will be deeply missed even as his aphorisms will be long remembered."
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Please keep the family of the Rt. Rev. Edward L. Salmon, Jr. in your prayers. Bishop Salmon, who from 1990 - 2008 served as the 13th Bishop of the Diocese of South Carolina, died on Wednesday, June 29, 2016 following a battle with cancer.
“He was a champion of the faith; a tireless churchman—whose principled wisdom, sagacious humor and razor wit were legendary and widely loved by the casual acquaintance as well as by his family and longtime friends,” said the Rt. Rev. Mark Lawrence, 14th Bishop of South Carolina. “His warm and steadfast counsel, which was sought by thousands around the larger Anglican world, will be deeply missed even as his aphorisms will be long remembered."
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The uncertainty generated has left a series of questions that serves no-one well, least of all the alleged victim.
For that reason, we welcome an announcement this week that the Church of England has launched an independent review into the processes regarding the settlement.
The review is a matter of standard procedure and is not intended to undermine the original decision, but we trust its remit will go beyond mere process without adding further to the distress of the woman involved.
Bell was too important a figure to have his reputation trashed without full transparency and disclosure in the public domain.
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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.
Today is the feast of Peter and Paul, Apostles. Image from a 15th cent Book of Hours [LPL MS 496 f.53] pic.twitter.com/obgg7DlGjp— LambethPalaceLibrary (@lampallib) June 29, 2016
Pope Francis on Sunday essentially backed a cardinal’s suggestion that Christians owe LGBT persons an apology for past mistreatment or neglect, but suggested apologies are probably in order to other constituencies as well, including the poor, exploited women and divorced families.
Francis was speaking in response to a question that linked the call for an LGBT apology to the recent massacre at Orlando’s Pulse nightclub.
The pontiff said gay persons must not be discriminated against, conceding that there are “some traditions and cultures that have a different mentality,” and said apologies are in order whenever there are “people we could have defended and we didn’t.”
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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.
June 28: Feast of Irenaeus of Lyon (†202), very important early Christian writer, strongly opposed to Gnosticism pic.twitter.com/vxKypguKDT— Peritia (@PeritiaEditors) June 28, 2016
Not unworthy of record among these devoted servants of Christ is the name of the Rev. Cornelius Hill. He was the oldest and last of the Oneida Chiefs and from an early age had taken his seat in the Indian Councils. He bore the name of Chief Onon-Gwat-Ga, or Great Medicine, and was one of the most influential in the tribe. He became converted to Christianity, studied at one time at Nashotah, was the interpreter in the Church for many years until the day of his death; was ordained to the diaconate and priesthood by myself; at one time was sent to the General Convention from this Diocese and was ever a most earnest and devoted and faithful Christian and Churchman.
It is owing, in no small measure, to his example and teaching that the tribe has so progressed in temporal civilization and in its spiritual life. There is, as it is well known, no remaining party of heathen on the reservation. The Indians are for the most part loyal and devoted children of the Church.
By their zeal and devotion they are, in many ways, an example to us white Americans. I cannot speak of Father Hill's loving loyalty to myself without much feeling. His name will ever be cherished amongst his people and held in high regard in our Diocese.
Everliving Lord of the universe, our loving God, who raised up thy priest Cornelius Hill, last hereditary chief of the Oneida nation, to shepherd and defend his people against attempts to scatter them in the wilderness: Help us, like him, to be dedicated to truth and honor, that we may come to that blessed state thou hast prepared for us; through Jesus Christ, who with thee and the Holy Spirit livest and reignest, one God, in glory
... at the heart of the heart of the edifice, in the center of the Church of the Holy Sepulchre in the Old City of Jerusalem, they will lift the slab where millions of pilgrims have knelt and prayed, where the salt of tears and the wet of sweat have smoothed and worried the hardest stone.
And for the first time in more than 200 years, they will look inside...
Read it all
Almighty God, by whose grace and power thy holy martyr Alban triumphed over suffering and was faithful even unto death: Grant to us, who now remember him with thanksgiving, to be so faithful in our witness to thee in this world, that we may receive with him the crown of life; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Martyrdom of Saint Albans, First Martyr of Britain, from the Saint Alban's Psalter c.13th century, English. pic.twitter.com/OJqU6U126F— Edoardo (@EdoardoDFanfani) June 22, 2016
In 1990, Neuhaus was invited by the Christian Century to contribute to an ongoing series called "How My Mind Has Changed...."
He catalogued his frustrations: the betrayal of the Civil Rights movement by the rise of identity politics; the abandonment of the poor to a failed War on Poverty and the devastations of the Sexual Revolution; the disparagement of patriotism and the natural family; and most worrisome, acceptance of the lethal logic of Roe v. Wade. "I experienced the illiberality of certain liberalisms," he reflected. But if readers expected a political conversion story, they would be disappointed. Neuhaus instead pointedly reaffirmed his commitment to the liberal tradition. Mourning the "lost dignity of liberalism," he expressed hope that religious believers would remain committed to "modernity's greatest political achievement."
This is advice we do well to remember and heed, especially those of us tempted to opt out of the "civilizational circle" by declining participation in democratic debate. The advances of secular liberalism might seem unstoppable, but they are not. They depend entirely on the credibility of the claim that religion and religiously informed moral judgment are incompatible with open deliberation. Neuhaus dedicated his life, in word and deed, to refuting this assertion. His goal was not to replace liberal politics with political religion. It was to replace an unsustainable arrangement of moralities in conflict with a common morality whose deliberations could draw on transcendent meanings.
Read it all (my emphasis).
Filed under: * Christian Life / Church Life Church History * Culture-Watch History Religion & Culture * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Lutheran Roman Catholic * Theology Pastoral Theology
...the story of how celebrated Harvard scholar Karen King, author of books such as The Gospel of Mary of Magdala, was duped really gets thick. It involves East Germany, BMW brakes, porno films, antiquities scholarship, and an academic fitting the evidence to her prejudices. Really, it’s a story worthy of Werner Herzog. I’m not giving away too much when I say that the papyrus is clearly a fake and proves nothing about Jesus’s marital status.
The Catholic Church puts an enormous amount of emphasis upon marriage. Isn’t this odd for a tradition that was founded upon the teachings of a celibate Messiah? What could celibates know about marriage and sexuality?
Most Catholics have probably heard a millions versions of these questions from people with smug looks on their faces. It is the sort of look that says “I’ve caught the simpletons in a massive contradiction. Let’s watch them squirm.”
My preliminary surveys indicate some, not all, Catholics might be surprised that the perfectly orthodox (small “O”) answer to this question is that there’s nothing odd about the Catholic obsession with marriage, because Jesus is married as well. No, I’m not talking about Swedenborg’s The Delights Of Wisdom Pertaining To Conjugial Love where people get married in heaven. This is different and decidedly not heterodox.
Read it all (from Patheos) and take special note of Addison Hart (yes, the brother of David Hart) and his new book The Woman, the Hour, and the Garden: A Study of Imagery in the Gospel of John.
I reminded [Walter Fritz] that I was a journalist; I wrote fact, not fiction. Nor could I accept favors from the subject of a story. But I was curious: What role would the Walter Fritz character play in this hypothetical book, whose underlying ideas, after all, would be entirely his? He gave me a quizzical look. “I wouldn’t have a role in it,” he said.
He wanted, that is, to be the invisible hand.
As I walked back to my car, I realized with something like a shudder that Fritz had hoped to lure me into a trap from which my reputation might never recover. I knew enough about his dealings with King and Laukamp to recognize all the signs: the request for secrecy, the strategic self-effacement, the use of other people for his own enigmatic ends.
Fame and fortune would rain down on me, he’d promised. All I had to do was lower my guard and trust him with all the important details.
This is a really important piece--take the time to 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.
Filed under: * Anglican - Episcopal Anglican Provinces Anglican Church of Southern Africa * Christian Life / Church Life Church History Missions Spirituality/Prayer * International News & Commentary Africa South Africa
O God, Origin, Sustainer, and End of all creatures: Grant that thy Church, taught by thy servant Evelyn Underhill, guarded evermore by thy power, and guided by thy Spirit into the light of truth, may continually offer to thee all glory and thanksgiving, and attain with thy saints to the blessed hope of everlasting life, which thou hast promised us by our Savior Jesus Christ; who with thee and the same Holy Spirit liveth and reigneth, one God, now and for ever.
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.
Suppose that a great commotion arises in the street about something, let us say a lamp-post, which many influential persons desire to pull down. A grey-clad monk, who is the spirit of the Middle Ages, is approached upon the matter, and begins to say, in the arid manner of the Schoolmen, “Let us first of all consider, my brethren, the value of Light. If Light be in itself good - ” At this point he is somewhat excusably knocked down. All the people make a rush for the lamp-post, the lamp-post is knocked down in ten minutes, and they go about congratulating each other on their unmediaeval practicality. But as things go on they do not work out so easily. Some people have pulled the lamp-post down because they wanted the electric light; some because they wanted old iron; some because they wanted darkness, because their deeds were evil. Some thought it not enough of a lamp-post, some too much; some acted because they wanted to smash municipal machinery; some because they wanted to smash something. And there is war in the night, no man knowing whom he strikes. So, gradually and inevitably, to-day, to-morrow, or the next day, there comes back the conviction that the monk was right after all, and that all depends on what is the philosophy of Light. Only what we might have discussed under the gas-lamp, we now must discuss in the dark.
Let the reader understand.
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
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.
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.
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