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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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Ugandan Anglican Archbishop Stanley Ntagali is raising concerns over the practice of witchcraft in his country amid reports of Christian politicians and citizens visiting witch doctors and shrines to their ancestors.
The archbishop first expressed worry in May, after the recently re-elected parliamentary speaker, Rebecca Kadaga, visited her ancestral shrine in eastern Uganda to allegedly thank her ancestors for her good luck.
Since then, several politicians have been sighted at shrines, according to news reports.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of Uganda * Culture-Watch Religion & Culture * International News & Commentary Africa Uganda * Religion News & Commentary Other Faiths
The life, death, resurrection and ascension of Jesus Christ, rather than economic prosperity, political sovereignty or national greatness, are the condition and possibility of movement into new kinds of relationship with God and neighbour. Yet this conversion demands that as humans we orientate ourselves in a particular way to living in time and the experience of flux and transition that is constitutive of being temporal creatures. Such an orientation rules out a nostalgic division that poses the past as good and the present as intrinsically bad, as well as making judgments about who is and who is not on the "right side of history."
Rather, ways must be found to identify with Christ and thereby dis-identify with the historical idols and cultural systems of domination within which human life is always and already entangled. Politics, understood as action in time through which forms of peaceable common life are cultivated, is a necessary part of any such process of discovery. However, the tragic dimensions of social and political life cannot be avoided and failure is often the result. Yet faith, hope and love demands the risk still be taken.
Some will judge what I am saying as merely swapping one kind of dangerous sentimentalism for another. Nevertheless, I beg those who consider themselves Christians to take up forms of politics orientated to faith, hope and love, yet alive to the fragility of ourselves, others and the world around us and to ignore the siren calls of the politics of nostalgia.
Read it all.
Filed under: * Culture-Watch Globalization History Religion & Culture * Economics, Politics Economy Foreign Relations Politics in General * International News & Commentary England / UK Europe * Theology Ethics / Moral Theology Theodicy
The natural inclination of the Church has been internationalist, because our Christian faith does not recognise borders but sees the world and all its people as one. We are part of a world-wide community with a responsibility to one another and the whole of creation. Over recent years, the urgency of taking that international responsibility seriously has become more clear as global poverty, environmental degradation, and the refugee catastrophe call us to find co-operative and international responses.
It feels as though this vote is a vote against that spirit of international co-operation and those who have campaigned to leave have rarely addressed some of the issues that we in the Church of Scotland feel are crucial. Least of all,this vote hardly seems to be an act of solidarity even with our friends in places like Greece, which is going through so much turmoil at the moment both economically and in bearing the brunt of the refugee crisis.
Today, it is important to recognise that those who were our neighbours yesterday are still our neighbours today.
Read it all.
Filed under: * Culture-Watch Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary England / UK --Scotland * Religion News & Commentary Other Churches Presbyterian * Theology Ethics / Moral Theology
Read it all and there is more here including:
People in Britain have expressed their discontent with the structures of the EU. Actually, these discontents are widely shared by other Europeans. I hope that EU leaders and officials are able to bring about the reform to European political structures that is needed for these structures to endure. And I pray that they do endure. Because they were constructed to serve the cause of peace and reconciliation after the two terrible world wars. The task of reconciliation is never done, and I want my children and grandchildren to enjoy the kind of European peace which my generation has known.
In the meantime, I continue my own work of pastoring our European diocese, sharing the good news of Jesus and encouraging people in their faith. I pray for the future of the United Kingdom and of our European continent. I long for our continent to be a place of faith, of hope and of neighbourly care, with political institutions that serve the cause of justice, peace and prosperity.
Filed under: * Culture-Watch History Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary England / UK Europe * Theology Ethics / Moral Theology
The outcome of the EU referendum is now clear.
Within our parishes and across our country, people will be reflecting on the result in different ways. Those who voted Leave will be happy that their voice was heard, and hopeful for our country’s future outside the EU. For those who voted Remain, this will be a day of profound regret and even sorrow. The close final result will only have strengthened these feelings all round.
There will also be those who have felt disengaged from the long political campaign, and who still feel dismayed at the bitterness with which it was often conducted. It will be vital for us all, as we accept the result and deal with what it means, to understand and respect those who take different views of the same event.
In the debates that will come, we will be most effective if we now seek to heal the divisions of the past campaign. However, those divisions were about such deep issues of national identity and indeed self-identity that doing so will be a difficult and costly task. In the Church, it will be achieved through a renewed focus on what is unchanged, and on what is unchangeable.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Culture-Watch History Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary England / UK Europe * Theology Ethics / Moral Theology
On Thursday, millions of people from across the United Kingdom voted in the Referendum, and a majority expressed a desire that Britain’s future is to be outside the European Union.
The outcome of this referendum has been determined by the people of this country. It is now the responsibility of the Government, with the support of Parliament, to take full account of the outcome of the referendum, and, in the light of this, decide upon the next steps. This morning, the Prime Minister has offered a framework for when this process might formally begin.
”The vote to withdraw from the European Union means that now we must all reimagine both what it means to be the United Kingdom in an interdependent world, and what values and virtues should shape and guide our relationships with others.
“As citizens of the United Kingdom, whatever our views during the referendum campaign, we must now unite in a common task to build a generous and forward-looking country, contributing to human flourishing around the world. We must remain hospitable and compassionate, builders of bridges and not barriers. Many of those living among us and alongside us as neighbours, friends and work colleagues come from overseas and some will feel a deep sense of insecurity. We must respond by offering reassurance, by cherishing our wonderfully diverse society, and by affirming the unique contribution of each and every one.
”The referendum campaign has been vigorous and, at times, has caused hurt to those on one side or the other. We must therefore act with humility and courage — being true to the principles that make the very best of our nation. Unity, hope, and generosity will enable us to overcome the period of transition that will now happen, and to emerge confident and successful. The opportunities and challenges that face us as a nation and as global citizens are too significant for us to settle for less.
”As those who hope and trust in the living God let us pray for all our leaders, especially for Prime Minster David Cameron in his remaining months in office. We also pray for leaders across Europe, and around the world, as they face this dramatic change. Let us pray especially that we may go forward to build a good United Kingdom that, though relating to the rest of Europe in a new way will play its part amongst the nations in the pursuit of the common good throughout the world.”
(Found in a number of places including there).
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby Anglican Provinces Church of England (CoE) Archbishop of York John Sentamu * Culture-Watch History Religion & Culture * Economics, Politics Economy Foreign Relations Politics in General * International News & Commentary England / UK Europe * Theology Ethics / Moral Theology
Nearly 200 people who fled Boko Haram attacks have died of malnutrition and sickness in a single camp in northeastern Nigeria in the past month, the medical charity Doctors Without Borders said on Thursday, describing a “catastrophic humanitarian emergency.”
In the camp, which sits on the outskirts of the largely ruined Nigerian city of Bama, the charity said that the local authorities reported five to six people dying every day.
“We have been told that people, including children there, have starved to death,” Ghada Hatim, the group’s head of mission in Nigeria, said in a statement.
Read it all.
Filed under: * Culture-Watch Religion & Culture Violence * Economics, Politics Terrorism * International News & Commentary Africa Nigeria * Religion News & Commentary Other Faiths Islam * Theology Ethics / Moral Theology Pastoral Theology
Our engagement in the world in an anxious age is made possible by our confidence in the gospel in a pluralistic society where people have profoundly different beliefs. We won’t always be able to persuade those around us that our beliefs are right and theirs are wrong. Indeed, some of our most important beliefs stem from contested premises that others do not share. But recognizing the existence of these disagreements should not prevent us from holding to what is ultimately true. Our beliefs can be true, and we can hold these warranted beliefs confidently even though others reject them. For this reason, recognizing the social fact of difference should not be mistaken as relativism. To the contrary, a greater awareness of our distinctiveness that comes from confidence in the gospel can encourage us to work to strengthen the social fabric for the good of others.
This kind of posture is what one of us has called “confident pluralism.” As Christians, we can engage with the pluralism around us because our confidence lies elsewhere. We can acknowledge genuine differences in society without suppressing or minimizing our firmly held convictions. We can seek common ground even with those who may not share our view of the common good.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Evangelism and Church Growth * Culture-Watch Religion & Culture * Religion News & Commentary Other Churches Evangelicals * Theology Apologetics Christology Pastoral Theology
First, we might well offer a prayer of thanksgiving that we live in a democratic society, where our vote really counts, and where we can freely and safely exercise it. A vote is a valuable commodity!
Second, we might well offer a prayer for wisdom, as we make our decision. This is the kind of decision usually delegated to Parliament alone. The referendum gives us a sense of the vital and life–changing decisions with which we entrust our politicians, and on which we often comment from the safe distance of not having to make them ourselves. Now it is our turn.
Third, we might intercede with God that his sovereignty would reign above all other sovereignties in this knife–edge of a vote.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of Ireland * Culture-Watch Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary England / UK --Ireland Europe * Theology Ethics / Moral Theology
In 2001 the churches in Europe jointly and boldly pronounced in Charta Oecumenica a support for a process destined to bring Europe closer together. Churches in the same document stated that “without common values, unity cannot endure.” Now, 15 years later, we find ourselves in a situation in which increasingly vocal political parties and groupings argue against further political and economic integration on our continent. What seemed a logical position 15 years ago seems less evident today. Rather, we see a growing body of opinion that has lost faith in the promise of a united Europe, that distrusts political elites, and that would like to renationalise policies....
Read it all.
Filed under: * Culture-Watch Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary England / UK Europe * Religion News & Commentary Other Churches * Theology Ethics / Moral Theology
Reflecting on the forthcoming vote, we recognise the historic nature of this referendum and its implications for future generations. The outcome will have consequences for the future not only of the United Kingdom, but for Europe and for the world.
In our view, three things are essential:
• that we pray for the guidance of the Holy Spirit;
• that we all inform ourselves of the arguments on both sides of the debate;
• that we each exercise our vote with a view to the common good of all.
Read it all.
Filed under: * Culture-Watch Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary England / UK --Wales Europe * Religion News & Commentary Other Churches Roman Catholic * Theology Ethics / Moral Theology
...[Bp Nwokolov] said, “There is a gross imbalance in political appointments in the state. Anglican faithful in the state are shortchanged and marginalised from occupying government positions.
“It’s incumbent on the current administration in the state to strike a balance as well as adopt the principle of equity and fair play in political appointments in order not to relegate any section of the state to the background.”
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of Nigeria * Culture-Watch Religion & Culture * Economics, Politics Politics in General * International News & Commentary Africa Nigeria * Theology
In many ways disagreement is healthy. It shows that people really care about things, and perhaps disagreement is an inevitable corollary of all change: it’s often about who has to change, the cost of change, and who has to pay it.
But disagreement can also be divisive, destructive and dangerous to our health, both individually and collectively. It can disguise the many things we do agree about; it can distort people’s understanding of what being a Christian means; and it can dismay and divert those who would otherwise join us.
If disagreement is inevitable then we have to learn to do it better. This suggests finding ways that enable us to understand fully what we disagree about, and why.
These notes set out some ways to help us turn debate and confrontation into dialogue, empathy, shared understanding and the commitment to love each other even when – perhaps especially when – we are deeply opposed.
Read it all (15 page pdf).
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) Sexuality Debate (in Anglican Communion) Same-sex blessings * Christian Life / Church Life Parish Ministry Ministry of the Laity Ministry of the Ordained * Culture-Watch Psychology Religion & Culture * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Scripture
“Who thought we’d ever see Bible and spammers together in a sentence? At first blush, it sounds like a good idea, since God’s Word doesn’t return void. But . . . the overwhelming clutter of media today desensitizes people. Our challenge in a digital culture is to develop strategies for making sure the message cuts through and actually gets noticed.”
~Phil Cooke, author, Unique: Telling Your Story in the Age of Brands and Social Media
“When we throw biblical phrases to the winds, we invite people to supply their own context rather than the biblical one. Without the context of an imprisoned Paul, confident that God is able to use even his imprisonment to advance the gospel, the phrase ‘I can do all things through Christ who strengthens me’ can become a claim to support pretty much anything one wants to do.”
~Frank Thielman, author, Philippians: The NIV Application Commentary
Read it all.
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
So while it is true that, in the wake of Orlando, or of Jo Cox's murder, or of some future atrocity that lies before us, talk is not enough, we won't be in position to act in some life-giving or productive way until we learn to do two things. First, we must interrupt the simplistic branding of the atrocities that confront us, which only personify both victims and perpetrators in unhelpful ways, while fuelling our own sense of self-righteous rage. Second, we need to learn again what to do with the justified anger that erupts within us as we face the injustices and violence that surround us. Such powerful emotions have to be directed somewhere outwards, yet without merely being vented at targets of convenience. Doing that only expands the dominant cycles of mythic violence.
As we struggle to learn such difficult lessons, we need to find a way to regain confidence that another's wrath trumps our own, so that the concept of justice can be defined according to something beyond our own immediate personal preference.
We might not all be able to imagine this in the traditional imagery of the Psalms, or through the concept of the divine, but we all nonetheless must find a way to imagine it. Any other response to Orlando or to the murder in West Yorkshire falls short of what these victims demand of us.
Read it all.
Don’t you just love the Church of England’s concept of ‘neutrality’ in the matter of the EU Referendum? A whole sea of bishops has endorsed the Remain campaign (that list has since extended, and is still doing so, and not a single one has demurred over the Cameron-Osborne strategy of terrorising the electorate with ‘Project Fear’). The Archbishop of York declared for Remain a few days ago, and now the Archbishop of Canterbury has done the same (with an emotive video appeal) following his recent smearing of a prominent BeLeaver with the allegation of “legitimising racism”. This coordinated completely coincidental archiepiscopal outpouring of Europhilia comes just a fortnight before the crunch vote which will determine whether we remain party to European political integration, or revert simply to being a member of a looser trade bloc, which is what we were told we were joining in 1973, and so affirmed in 1975. The Prime Minister must be delighted that the Established Church is doing the Establishment’s bidding.
Justin Welby is keen to stress that the Church of England does not have an official line on the EU Referendum. It’s just that it appears so. Imagine if the Government had declared itself to be neutral on the matter, and one by one the Cabinet had toured the TV studios to endorse ‘Stronger In’ while slagging off leading BeLeavers. Do you not think people might detect a hint of predisposition, if not a prejudiced and pre-ordained agenda? It is surely a façade of institutional neutrality which permits the full weight of its collective leadership not merely to express a “personal view”, but to dedicate its entire Church House and Bishopthorpe/Lambeth Palace communications machinery (and so staff and financial resources) to ensure the effective dissemination of that message in the national and social media. This amounts to a ‘non-party campaign‘ under Electoral Commission rules. And to endorse ‘Remain’ with appeals to Christian moral responsibility, as John Sentamu does, is verging on the abuse of religious office and the exertion of undue spiritual influence, which, for some, is a grave matter indeed.
This is not an argument for bishops and archbishops to butt out of the secular political sphere (if such a thing exists): it is a plea for spiritual integrity and reflexive honesty in institutional positionality. One could not credibly assert that the institution of Monarchy is politically neutral on the matter of EU membership if the Queen slags off Boris/Gove/Farage while the Prince of Wales and Duke of Cambridge are singing the enlightened praises ‘Remain’. The institution of Monarchy is not castles, palaces and Crown Jewels: it is princes and kings – living people – in communion with history and ancestry. And so it is with the Church of England: the church is its people. When bishops and archbishops unite to express a unanimous view, it is the church that speaks. Their professed Referendum ‘neutrality’ is a convenient agnostic cloak for a pathological Europhile disposition: everyone knows it’s a ruse to sustain the peace between the pro-EU bishops and the majority Brexit-leaning laity. There is no convenient via media in this referendum: either we remain or leave. It is a very un-Anglican assignation.
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury Anglican Provinces Church of England (CoE) CoE Bishops * Culture-Watch Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary England / UK Europe
The referendum has lit the blue touchpaper on a "debate" which is almost entirely undefined in its scope. As we have seen over the past weeks, everything and anything can be dragged into the campaign - which has been used by many as a proxy for every grievance they might have about politics and the political process.
So, we have been in a game with no game plan and no rules of conduct.
What has happened is detrimental to politics and the political process. Both sides have used misleading figures and information to conduct an argument that has been more like a childish spat in the playground than a measured examination of the issues. The electorate have been fed with ever more cooked statistics and exaggeration. It's virtually impossible for the average voter to discover some facts....
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Culture-Watch Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary England / UK Europe * Theology Ethics / Moral Theology
Whether in this referendum or in politics in the coming years, the task of the church is to be incarnate. Politicians of all stripes are sons and daughters of God. They are created in his image, and are given authority by the Creator of all things.
We must be present. It was what Jo Cox was doing when she was killed. She was present in her community; she was listening to those who elected her; she was serving on the front line. That’s a place of mission if ever I saw one.
The church should be a place of reconciliation and of healing. It should be a place where battling sides can come together, and where disagreement is not final.
And evangelical Christians should be the first to step up to serve in politics in a world that has never needed leadership as much as it does today.
Read it all (my emphasis).
Filed under: * Culture-Watch Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary America/U.S.A. England / UK * Theology Anthropology Ethics / Moral Theology Pastoral Theology
Behind closed doors and in groups of up to 20, bishops, priests and lay members will discuss their views on homosexuality when General Synod, the church’s parliament, meets in York from July 8.
David Porter, the Archbishop of Canterbury’s adviser organising the “shared conversations”, admitted that they would not prevent a split within the church over...[same-sex marriage], but said that clerics should be judged on “how we fracture”.
To that end, the church has produced a manual entitled Grace and dialogue: shared conversations on difficult issues, which says that the debate over sexuality is damaging the Church of England and putting off those who might consider joining.
Read it all (subscirption only)
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) Episcopal Church (TEC) TEC Bishops Sexuality Debate (in Anglican Communion) Same-sex blessings * Culture-Watch Marriage & Family Religion & Culture Sexuality --Civil Unions & Partnerships * International News & Commentary England / UK * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Scripture
Take the time to read it all.
Filed under: * Christian Life / Church Life Parish Ministry Adult Education Death / Burial / Funerals Ministry of the Laity Ministry of the Ordained Spirituality/Prayer * Culture-Watch History Race/Race Relations Religion & Culture Urban/City Life and Issues Violence * Religion News & Commentary Other Churches * South Carolina
Filed under: * Christian Life / Church Life Parish Ministry Adult Education Death / Burial / Funerals Ministry of the Laity Ministry of the Ordained Spirituality/Prayer * Culture-Watch History Race/Race Relations Religion & Culture Urban/City Life and Issues Violence * South Carolina
On the one-year anniversary of the shooting deaths of nine members of Emanuel AME Church an Ecumenical Service was held at TD Arena in Charleston, SC.
Check out the pictures from the event.
Filed under: * Christian Life / Church Life Liturgy, Music, Worship Parish Ministry Death / Burial / Funerals Ministry of the Laity Ministry of the Ordained Pastoral Care Spirituality/Prayer * Culture-Watch Children History Marriage & Family Race/Race Relations Religion & Culture Urban/City Life and Issues Violence * South Carolina
Read the response of a number of South Carolinians to the massacre including former Charleston Mayor (10 term) Joseph P. Riley Jr.
Their hearts and minds were full of grace, always searching for ways to more fully live the life that God was leading them to. They met each week at Bible study.
Those nine people attending the Wednesday Bible study at Mother Emanuel AME opened their doors and hearts to a man that was full of racial hate and bigotry and he took their lives.
On this anniversary, our minds turn again to those whose lives were touched by those nine beautiful people — their families, co-workers, friends and members of the community.
We also remember the survivors, and pray that they all find peace and comfort in our thoughts for them.
Through the leadership of the families, this remarkable community showed the world what the grace of forgiveness and community solidarity can do. What manifested itself worldwide was an outpouring of love.
We would expect nothing less than this from our outstanding community.
There are two important ways we can act together at this time of great sadness to honor the memory of the Emanuel Nine.
First, we cannot rest until a responsible handgun law is passed, at the very least eliminating the loophole that allowed Dylann Roof to purchase a gun legally.
Second, we must work hard to support the construction of the International African American Museum on one of the most sacred sites of African-American history in this hemisphere. This museum will teach the untold story of the inhumane practice of slavery and the remarkable endurance and contributions of those who were brought here. The museum will honor the Emanuel Nine, and the goodness of their lives will instruct countless people in the years to come.
The nine lives taken at Mother Emanuel AME touched each one of us. We will continue to remember them and their courage and sacrifice for the rest of our days.
Filed under: * Christian Life / Church Life Parish Ministry Adult Education Death / Burial / Funerals Ministry of the Laity Ministry of the Ordained * Culture-Watch History Race/Race Relations Religion & Culture Urban/City Life and Issues Violence * South Carolina * Theology Eschatology Ethics / Moral Theology
Filed under: * Christian Life / Church Life Liturgy, Music, Worship Parish Ministry Spirituality/Prayer * Culture-Watch Race/Race Relations Religion & Culture Urban/City Life and Issues Violence * South Carolina * Theology Anthropology Eschatology
With antibiotics and fluids, Bennie improved dramatically and was taken off the ventilator several days later. That same night, though, a massive stroke paralyzed his entire left side, and he went back on life support. We quickly administered clot-busting medicine, and he rallied again, remarkably regaining movement of his left arm and leg. The following day, the intern reported, “His delirium has cleared, and he’s mouthing words around the endotracheal tube despite his wicked aspiration pneumonia.”
I sensed an unexpected window of opportunity. We revisited Bennie’s life goals in light of what had happened and spoke directly about the big picture. With his children looking on, I held Bennie’s hand and looked him in the eyes. Choosing my words based on what I knew about his background and the family’s expectation of miracles, I said, “Bennie, just like tobacco plants eventually wither and wilt, so do we. You have improved in some ways, but overall you are very weak. How can we serve you best?”
The next morning, Laura and Len were upbeat, which confused me since Bennie looked weaker than ever. They pointed to words on a whiteboard in the room, explaining they were Bennie’s goals, “Stable vital signs. Baptism.”
Read it all.
A prayer vigil was held last night in St Peter’s, Birstall, after the murder of Jo Cox, MP for Batley and Spen, outside her constituency advice surgery in the West Yorkshire town.
The Bishop of Leeds, the Rt Revd Nick Baines, and the Bishop of Huddersfield, the Rt Revd Jonathan Gibbs, took part in the service, which was attended by about 300 constituents, as well as fellow MPs, among them Yvette Cooper, Naz Shah, Dan Jarvis, Rachel Reeves, and Mary Creagh.
Bishop Gibbs told mourners that the attack on the 41-year-old mother of two had left people “overwhelmed by shock, grief and a sense of loss.
“We are here for each other, and I know and I hope and I pray that we will be here for each other in the days ahead,” he said. “’Jo grew up in this community, she loved this community and she served this community. And, in the end, she gave her life for this community.”
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Parish Ministry Death / Burial / Funerals Spirituality/Prayer * Culture-Watch Religion & Culture Violence * Economics, Politics Politics in General * International News & Commentary England / UK * Theology Pastoral Theology
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Adult Education Death / Burial / Funerals Spirituality/Prayer * Culture-Watch History Religion & Culture Urban/City Life and Issues Violence * South Carolina
South Carolina’s two U.S. senators offered two stylistically different but equally emotional reflections to commemorate the anniversary of the Emanuel AME Church shooting.
Each speech — delivered in succession on the Senate floor Thursday on the eve of the anniversary — was in keeping with the lawmakers’ personalities and reputations among their colleagues on Capitol Hill.
Sen. Tim Scott spoke in a deep sorrowful baritone from prepared remarks about the night of June 17, 2015, when Dylann Roof admitted to ending a Bible study by opening fire and killing nine black parishioners.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Adult Education Death / Burial / Funerals * Culture-Watch Race/Race Relations Religion & Culture Urban/City Life and Issues Violence * Economics, Politics Politics in General Senate * South Carolina
The Agenda for the July meeting of the General Synod is published today. Members will gather in York on Friday 8 July until Saturday 9 July. A key focus during these two days will be how the Church's vision for a growing, confident and hopeful church can be put into action through the Renewal and Reform Programme.
The Church's governing body will discuss the vision and narrative for Renewal and Reform and key changes to legislation to make innovation and change easier for those engaged with church life at all levels. The Legislative Reform Measure will make it possible to amend or repeal some Church legislation by means of Orders approved by the Synod. Several other proposed pieces of new legislation will consolidate existing provisions into a more user-friendly form and repeal provisions which are obsolete. There will also be an opportunity for Synod to discuss a report from the Development and Appointments Group updating Synod on the progress of their work on the training and development of senior Church leaders.
Read it all and follow the links.
"Americans' confidence in key U.S. institutions has remained relatively low since 2007," the report noted. "That year, the average for the 14 institutions Gallup has asked about annually since 1993 dropped to 32 percent from 38 percent in 2006."
Confidence in organized religion, which saw a record low of 42 percent in 2015, declined for the fourth year in a row to reach a new low of 41 percent.
This represents an 11-percent drop since 2006, a decline surpassed only by banks that moved from 49 to 27 percent. Even so, organized religion is the third most trusted institution behind military (73 percent) and police (56 percent).
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Q: What message do you have, as a national religious leader, for LGBT people — especially young LGBT people?
A: There are a lot of us who want to make sure they are treated with respect — that they’re given every opportunity to live their full lives, that they’re as precious in the eyes of God as anyone who has ever been made. That would be the bottom line I want all people to understand, but specifically those who are going through this kind of struggle or this kind of cultural transition right now.
Q: Do you think the LGBT community in Orlando feels comfortable at your church and other conservative evangelical churches?
A: I hope so. We have several gay couples and gay people who go to our church, but we specifically don’t address a lot of sexual issues in the worship service. We talk about vulnerable populations, we talk about service, we talk about following Christ. I would hope they would be comfortable in a congregation like ours — but I don’t know. You’d have to ask them. We certainly want them to be.
Q: Do you believe there will be any reassessment or rethinking of positions on doctrine or theology in light of this tragedy?
A: We won’t in all likelihood change the way we interpret Scripture.
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The shooter who killed 49 people at an Orlando LGBT nightclub used Facebook to threaten “Islamic State vengeance”, critique US attacks in Syria and research the locations of Florida police offices, a US senator has reported.
Omar Mateen, 29, used the social media network before and during the attack on Pulse nightclub, the deadliest mass shooting in US history, posting what is described as “terrorism-related content” and searching for “Pulse Orlando” and “Shooting”, Wisconsin senator Ron Johnson revealed.
Read it all from the Independent.
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Are there political implications to much of what takes place at an SBC gathering? Of course there are. You'd have to be blind not to see that. However, it is just as important to listen to the debates about WHY the convention takes some of the stands that it does.
It was nice of AP, in a piece containing very few attributions for quotes from real people, to note that the SBC has not changed its doctrinal stand on the moral status of sexual acts outside of marriage. It would have been nice, however, to have allowed readers to see a few quotes from actual Southern Baptists describing why they supported one type of action for the powerful people who lead the Disney corporation, yet another set of actions for the LGBT victims of a hateful act of terrorism.
Once again, journalists do not have to AGREE with the theological content of these arguments and decisions. But it is inaccurate, flawed, biased journalism to ignore the religious content of these kinds of events. By the way, this happens when journalists cover liberal, "mainline" Protestant events almost as often as it happens with coverage of doctrinal conservatives.
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But what we need most is not declarations of the undoubted meaning of the catastrophe, but lament. We need not commentary, but poetry.
The causes of this kind of calamity lie not simply with a lack of the adequate laws, or with the blaming or this or that group. What hidden rage could possibly cause an individual to murder without compassion or sorrow fifty of his fellow creatures? It cannot be reduced to one simple strand. It is, like most evil, absurd.
We want to generalise - to read the event in the light of cultural themes that are familiar to us - when what happened is filled with hideous and strange particularities.
What the word "tragedy" allows us to do is to sit in the dust bewildered at what has happened; to recognise that others are in agony, and that as human beings, we have been spared that agony not because we are virtuous, but because - this time - our group wasn't in the frame.
The sixteenth century poet Sir Phillip Sidney wrote of tragedy that it
teacheth the uncertainety of this world, and upon how weake foundations guilden roofes are builded.
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We still struggle to know how to think, feel and respond to these attacks.
Of course as Christians it should not come as a total surprise, we know the world is not the way it’s supposed to be. The words of CS Lewis at the outbreak of World War II are applicable to the current situation: “The war [attack] creates no absolutely new situation; it simply aggravates the permanent human situation so that we can no longer ignore it. Human life has always been lived on the edge of a precipice..... We are mistaken when we compare war with ‘normal life.’ Life has never been normal” (The Weight of Glory, p. 23). But as Christians, despite a world view that predisposes us to understand such evil, we are still left reeling within ourselves....
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What if I told you it’s possible to get a free theological education online? It’s well known that one can get a degree online these days; more and more schools are making their courses available on “virtual campuses.” They include the same lectures you would hear in the classroom—just recorded and posted online. Applying for school online has become a viable option, especially for those whose current walk in life makes them unwilling or unable to move across country to be on campus.
But let’s say you don’t want to actually enroll in a program and dish out the money for a degree. (Maybe you already have another degree, or are in the workforce, or ministry). Can you still get a theological education for free? You sure can: many Christian colleges and seminaries have posted classes to download for free on iTunes U. So much so, you can build your own curriculum rivaling the amount of classroom time it would take to actually go to school. At the end of your studies you won’t get a piece of paper to hang on the wall and show your friends, but you will learn a lot that God will be able to use for your ministry.
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Many evangelicals who love Lecrae do so not in spite of his middle-of-the-road stances but because of them. American Christians, particularly young ones, are dying for leaders willing to walk away from partisan polarization, and for some, Lecrae may be the model. They fill his concert tours, like the one in April that hop-scotched from one largely white Christian college town to another. They buy his books, listen to his lectures and watch admiringly when he’s on national news doing something like when he brokered a truce between a cop and protesters near his home in Atlanta after the post-Ferguson riots.
“This generation doesn’t have a Billy Graham,” said LaDawn Johnson, a sociologist at Biola University, an evangelical school outside Los Angeles where Lecrae performed in April. “We’ve lost any kind of significant evangelical leader people could point to, and Lecrae is in a position where he could definitely for many young people be that voice and be that model.”
Lecrae was raised mostly by his mother and grandmother in crime-troubled parts of Houston, Denver and San Diego, where, he writes in his memoir, “Unashamed,” he tried to fill the hole left by his absentee father with drugs (using and selling), dreams of being a gang-banger, tons of sex and explosive fights with various violent men who dated his mother. He showed early interest and talent in music and theater, and hip-hop rushed in to fill his void.
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U.S. Sen. Tim Scott got the first call about 9 on a Wednesday night a year ago. A deputy sheriff told him there were reports of a shooting at Emanuel AME Church in his hometown of Charleston.
Scott’s first thought was to check in with his friend the Rev. Clementa Pinckney, the church’s pastor.
“I remember picking up the telephone to call Clementa to see what was happening, and it’s probably my last text that I have to him,” Scott said.
Sitting in his office on Capitol Hill, Scott pulled out his phone and scrolled through his messages – all the way down to June 17 of last year.
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The Church of England has today launched a search for its first Head of Digital Communications.
The advertisement for the new post states the Church is seeking someone to "take risks for the Gospel in exploring how digital engagement can lead to spiritual and numerical growth."
The job description for the new role suggests the postholder will be responsible for "leading a team developing and implementing digital evangelism, discipleship and digital communication strategies for the Church of England".
Commenting on the new post the Rev Arun Arora, Director of Communications for the Church of England said: "We are looking for someone who is as confident and comfortable talking about Jesus as they are talking about the latest developments in tech and social media. As a digital evangelist they will utilise the best of digital to proclaim the Gospel.
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The revelation that the 29-year-old man who opened fire on Sunday in a gay nightclub had dedicated the killing to the Islamic State has prompted a now-familiar question: Was the killer truly acting under orders from the Islamic State, or just seeking publicity and the group’s approval for a personal act of hate?
For the terror planners of the Islamic State, the difference is mostly irrelevant.
Influencing distant attackers to pledge allegiance to the Islamic State and then carry out mass murder has become a core part of the group’s propaganda over the past two years. It is a purposeful blurring of the line between operations that are planned and carried out by the terror group’s core fighters and those carried out by its sympathizers.
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At a high school in Florida, students watched the horrors of Sept. 11, 2001, unfold on live TV. When the second hijacked airliner slammed into the World Trade Center’s south tower, the class sat in stunned disbelief. But one student, a classmate recalled, “started jumping up-and-down cheering on the terrorist.”
That was sophomore Omar Mateen, according to one of the accounts from former students in Stuart, Fla., remembering 9/11 and the reaction by the student who, nearly 15 years later, would carry out the worst mass shooting in U.S. history.
The recollections of Mateen’s actions could not be independently verified, and the memories could be clouded by the years that have passed. But similar versions were detailed in separate interviews. As the snapshot in time, the recollections appear to offer yet another stitch in the wider tapestry of Mateen’s life and views before Sunday’s rampage, which included his pledge of loyalty to the Islamic State during a call to police during the standoff.
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"After Sunday’s attack in Orlando, as Christians we must speak out in support of LGBTI people, who have become the latest group to be so brutally targeted by the forces of evil. We must pray, weep with those affected, support the bereaved, and love without qualification.
The obligation to object to these acts of persecution, and to support those LGBTI people who are wickedly and cruelly killed and wounded, bereaved and traumatised, whether in Orlando or elsewhere, is an absolute call on our Christian discipleship. It arises from the unshakeable certainty of the gracious love of God for every human being.
Now, in this time of heartbreak and grief, is a time for solidarity. May God our Father give grace and comfort to all who mourn, and divine compassion to us all."
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...there is one particular prayer that Jesus teaches and models. I’m not enough of a world religion scholar to know if it is unique to Christianity, but it is remarkable part of Christian faith and life. It’s the prayer of Stephen as he was stoned and of Jesus on the Cross: “Father, forgive them for they know not what they do.”
It is one way we obey Jesus’ command to love enemies, even murderous ones—whether they target us or those with whom we sympathize.
This struck me afresh recently as I recited an Eastern Orthodox prayer of intercession. In the litany of petitions, this one jumped out at me: “Lord, we pray… for those who hate us and those who love us.”
In the Orthodox tradition, this prayer is to be said every evening.
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Jason Carrier, a pastor at Southgate Baptist Church, which, like Mr. Drewery’s church, is in Springfield, Ohio, is trying to help his church start a “grace-based lending” program that worshipers can use in place of payday lending. The program would direct any fees charged above the principal into savings accounts for the borrower, not into lenders’ pockets.
“In conjunction with a credit union, the money — for lack of a better word, we’ll call it interest — goes into a savings account, so they are learning to save money,” Mr. Carrier said. “To use the service, you have to take some classes, and you have a financial coach that will help you and walk with you along the way.”
Mr. Carrier’s church has already tested its program with several needy members. Ultimately, he said, he would like to directly challenge the payday lenders. “We’d like to have a storefront, just like your Check ’n Gos, but with space in the back for classes and financial coaching.”
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Mpho Tutu-van Furth had to give up her priest’s licence last month when she married a woman. But she believes the Anglican Church of Southern Africa will — with a little divine intervention — come to embrace same-sex marriages....
In May in Franschhoek‚ Tutu married Professor Marcelina van Furth‚ a paediatrician who researches infectious diseases at the Vrije Universiteit in Amsterdam. The union had the blessing of her parents‚ Archbishop Emeritus Desmond and Leah Tutu.
Van Furth is an atheist – but this has not posed a problem. “It seems to work quite well‚” says Tutu-Van Furth. “I respect her atheism‚ and she's interested in Christianity. She comes to church with me‚ sits in a pew‚ listens to the teaching and asks me about it. She sinks into being a peaceful place and meditates while I pray‚ and that's also fine....
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In a nod to changing times, the Anglican Church of Canada’s latest report on physician-assisted dying, rather than opposing the practice, recognizes it as a reality. The report offers reflections and resources around assisted dying and related issues, such as palliative care.
The Supreme Court of Canada struck down last year a ban on physician-assisted death for the “grievously and irremediably ill” as unconstitutional, notes the paper, entitled In Sure and Certain Hope: Resources to Assist Pastoral and Theological Approaches to Physician Assisted Dying, released Thursday, June 9.
In the wake of this decision, the paper states, “public debate concerning the legal ban on physician assisted dying is in some ways over.”
As a result, the authors continue, “our energy is best spent at this time ensuring that this practice is governed in ways that reflect insofar as possible a just expression of care for the dignity of every human being, whatever the circumstances.”
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In a letter released after the vote, the Gafcon UK Panel of Bishops said they offered "to provide alternative episcopal oversight, and thereby your recognition as faithful Anglicans by the worldwide Gafcon movement, which represents the majority of Anglicans worldwide".
The letter was signed by four bishops on behalf of Gafcon UK's panel and four other Anglican clergymen.
Written before the vote, it was released by the traditionalist Scottish Anglican Network in the immediate aftermath of the decision. It said the SEC was "dividing the church" over the issue of gay marriage and promised to "stand united with faithful Anglicans in Scotland seeking to uphold the plain doctrinal and moral teaching of the Holy Scriptures".
Read it all from Christian Today.
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In life there is much to fear. Over and again the Psalm describes those things we might be afraid of – the fears we harbour individually as well as the fears we share corporately. Fear makes us want to flee – from God, from one another, often even from ourselves. But over and again that fear is turned into wonder as we see that God is before, behind and beyond it.
Over the 63 years and the 90 years there has been much to fear: at times of personal challenge or national crisis. But just as the psalmist sees through fear to something more stirring and more extraordinary, so we look back on Your Majesty’s 90 years in the life of our nation with deep wonder and profound gratitude. Through war and hardship, through turmoil and change, we have been fearfully and wonderfully sustained.
The one who turns fear to wonder is Jesus.
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Check it out (about 27 1/2 minutes).
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For 282 years’ worth of Sundays, someone has sat, and stood, and sung, and knelt, and prayed here, in this space, inside these very walls. Someone in a waistcoat, in a hoop skirt, someone holding a homemade rag doll or an imported, porcelain-headed version, has stood at the first strains of the opening hymn. Someone wearing a bustle, or Confederate gray, or denim overalls, or deep black mourning, has unobtrusively bowed his or her head as a sign of humility as the processional cross was carried aloft and down this very aisle toward the altar. Someone in a middy blouse or boxy suit; in knickers or a knitted cloche; in a belted, darted, shirtwaist dress or Army fatigues, has opened the Book of Common Prayer and followed a liturgy dating from 1549. Like these colonists, these forebears, these faithful, this Sunday, in the oldest town in North Carolina, in the oldest standing, active church in North Carolina, in a short-sleeve dress and flats, I’m doing what they did, and what has been done every week for 282 years.
Like nearly everything in Bath, St. Thomas Episcopal Church is mere yards from water. The town was founded in 1705, on Bath Creek, which leads to the Pamlico River, which leads to the Pamlico Sound, and on to the Atlantic. Behind the church — simple, squarish, steeple-less — are fields of crops. The church’s front yard — indeed, its back yard — is randomly dotted with gravestones, both recent and ancient. No fences. No foundation plantings. A few firs, crooked with age. It’s easy to imagine how St. Thomas looked in 1734, when it was constructed. Little, it seems, has changed.
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On March 28, however, the U.S. Citizenship and Immigration Services announced a revision. The phrase “freedom of worship” would be changed to “freedom of religion.” The notice came in a letter from the agency’s director, Leon Rodriguez, to Sen. James Lankford, an Oklahoma Republican who called for the correction last year.
The switch allows the naturalization exam to reflect the actual language of the Constitution: The word “worship” does not appear anywhere in its text, whereas the First Amendment promises “the free exercise” of “religion.” This might look like a slight edit, trivial at best and pedantic at worst. Isn’t “freedom of worship” the same thing as “freedom of religion”?
Not at all, and more is at stake than a semantic squabble over which words immigrants memorize as they prepare to become citizens. Redefining “religion” as merely “worship” diminishes religious freedom by pushing aside important aspects of faith, from street-corner proselytizing to engaging in political life from a religious perspective.
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The House of Bishops has issued a wide-ranging critique of the welfare system, in a discussion paper that refers to the system’s inability to tackle an “enemy which threatens the well-being of our people”.
Starting from the “Five Giant Evils” identified in the 1942 Beveridge report, on which the welfare state was based — Want, Disease, Squalor, Ignorance, and Idleness — the Bishops’ paper adds “a giant which all can see around them, which most experience at some time in their lives, but which few will name. It is the Enemy Isolation.”
The 17-page paper, Thinking Afresh about Welfare: The enemy isolation, has been produced by the Director of Mission and Public Affairs, the Revd Dr Malcolm Brown, in association with the Bishops of Norwich, St Edmundsbury & Ipswich, and Truro. It contains echoes of the House’s pre-election pastoral letter of 2015.
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Despite easy assumptions of secularity, true diversity also means paying proper attention to religion. After all – and this should not really need stating – it is impossible to understand the world today without understanding religion. Not religion as an exercise in private piety that needs to be covered simply to keep some strange people happy; but because religion is a prime motivator of behaviour for both individuals and communities.
A religious commitment or worldview shapes the ethical choices, political priorities, economic preferences and cultural expressions of whole societies. We cannot hope to understand why people do the things they do if we don't understand what drives them – consciously or unconsciously.
You could argue that one of the great crises of our times is that we are facing religiously-motivated threats for the first time in more than 200 years, and broadcasters have neither the images nor the interpretative skills needed to face them.
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In closing, I would like to make three final observations. First, I keep being told that there are ‘good arguments’ for the Church to change its teaching on this issue. If there are, then where are they? Jeffrey John is a leading figure in this debate, so how come he offers us here such a poorly researched, implausible and incoherent case? Why is the case being made by SEC, a sister church in the Communion, so thin?
Secondly, what is Jeffrey John doing from the pulpit? He consistently makes the claim that texts ‘must mean this’ when they probably don’t, that Paul ‘certainly would have thought this’ when the majority think he wouldn’t, and that ‘this is what Jesus does’ when the gospels writers suggest the opposite. It is one thing to make a case, even a contentious one; it is quite another to disguise from your listeners that there is another possibility. It is a bit like saying ‘I am not interpreting the Bible; I am simply telling you what it says.’ It is a naked power play, and is wrong whoever does it. Some would call this dishonest; others might label it deceptive. It doesn’t seem to me to be a legitimate way to feed sheep....
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I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.
Update: Robert Gagnon has written on the passage in question there.
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The National Cathedral will be removing two images of the Confederate Flag from the building's stained glass windows, after a period of public discussion on issues of race, slavery and justice.
The windows in question memorialize Confederate generals Robert E. Lee and Stonewall Jackson; they were installed in 1953 after lobbying by the United Daughters of the Confederacy.
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National Cathedral Will Remove Confederate Flag Stained Glass Windows https://t.co/KzZI7mkq8C— NPR (@NPR) June 9, 2016
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Archbishop Desmond Tutu's youngest daughter Mpho Tutu van Furth recently made public her same sex marriage to her partner Marceline van Furth. She is also a reverend in the Anglican Church, but revealing her sexuality forced her to relinquish her licence to carry out her duties as a priest...
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The Just Finance Network, formerly known as the Church Credit Champions Network (CCCN), has proposed a nationwide roll out of ‘credit champions’ to help people manage money and debt.
The scheme has already been piloted in churches in London, Southwark and Liverpool and has trained more than 260 volunteers. Organisers believe it is now ready to go nationwide.
Of the Church Credit Champions Network, the Bishop of Liverpool, the Rt Rev Paul Bayes, said that desperate people had been exploited by unscrupulous credit providers locking them into a crippling spiral of debt.
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This common mistake—thinking that the Benedict Option means withdrawal from politics—is likely to be just as common with respect to whatever fad succeeds Benedict.
What was wrong with the culture war? Many particular things, but the overarching problem was the failure of grace toward those outside Christian (or “Judeo-Christian”) identity. God is holy but he is also loving, and his response to the darkness of the world's evil was the cross. In the present age, he withholds his ultimate judgment upon the unholy world. And he calls his people to be holy as he is holy, but also to love the unholy world as he loves it, such that he gave his only son.
Now, what is wrong with the Benedict Option? To the extent that it has sufficient coherence to be criticized, it, too, has many particular faults that could be examined. The overarching problem, however, is the Benedict Option's failure to love the unholy world. The holiness of the church has crowded out its divine mission. The Benedict Option projects the same spirit of resentment and hostility toward the world outside of Christian identity.
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The leader of the Scottish Episcopal Church has conceded that a vote on same-sex marriage this week risks putting it at odds with the remainder of the Anglican Communion.
The Most Rev David Chillingworth, Bishop of St Andrews, Dunkeld and Dunblane, said the potential split was “a very serious issue” for the Scottish church but added that all sides were committed to maintaining unity.
Members of the church will be asked on Friday to consider a change to canon law, which currently states that marriage must be between a man and a woman, at its General Synod.
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Author of "The Price of Prosperity," Todd Buchholz, discusses his book explaining why America may be in danger of collapse. He speaks on "Bloomberg Markets."
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Broadcasters should give religion the same depth of analysis they provide for sport, the Archbishop of Canterbury has claimed.
The Rt Rev Justin Welby called for the “promotion of religious literacy” to be written as a specific duty into the new BBC charter.
Faith issues should be treated as seriously as sport and drama on television, he argued.
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This world is no friend to grace…The world is protean: each generation has the world to deal with in a new form. World is an atmosphere, a mood. It is nearly as hard for a sinner to recognize the world’s temptations as it is for a fish to discover impurities in the water. There is a sense, a feeling, that things aren’t right, that the environment is not whole, but just what it is eludes analysis. We know that the spiritual atmosphere in which we live erodes faith, dissipates hope and corrupts love, but it is hard to put our finger on what is wrong….
People submerged in a culture swarming with lies and malice feel as if they were drowning in it: they can trust nothing they hear, depend on no one they meet. Such dissatisfaction with the world as it is is preparation for traveling in the way of Christian discipleship. The dissatisfaction, coupled with a longing for peace and truth, can set us on a pilgrim path of wholeness in God.
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A discussion paper 'Thinking Afresh About Welfare' has been released today by the Church of England.
The paper, by Rev Dr Malcolm Brown, Director of the Mission and Public Affairs Division of Archbishops' Council, was endorsed by the May meeting of the House of Bishops as a discussion document.
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This was new to me--check it out.
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Sarva Dharma Sama Bhava: “All dharmas [truths, or religions] are equally valid.” Indians often cite this noble maxim, which was popularized by Mahatma Gandhi, and the country’s constitution remains firmly secular and democratic. In recent years, though, the country’s religious outlook has darkened to the point that minorities—including both Christians and Muslims—face dangers of severe persecution and violence.
The fact that that threat receives little attention in the West says much about our stereotypes of other world religions. If we saw a situation where tens of millions of Christians were being similarly maltreated by a Muslim regime, Western media and policy makers would speak out vigorously. But when the enemies of religious liberty are Hindu, members of a faith that Americans idealize, the public silence is deafening.
Although India’s Christians do not represent a large proportion of the country’s vast population—only about 3 percent—they number about 40 million, comparable to the larger European nations. India’s Christians suffer from multiple disadvantages, especially because so many derive from people of low or no caste or from tribal communities on the margins of Hindu society. Official reluctance to accept the reality of conversions makes it difficult to assess the true extent of Christian numbers.
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Of special interest is the "Faith and Order Board Doctrine Committee Paper on the Theology of Marriage" which starts on numbered page 20--take a look.
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It is one church separated by a border - but this week Anglicans in the Church of England and in the Scottish Episcopal Church face falling out over the issue of same-sex marriages.
In the progressive corner is the Scottish Episcopal Church - in effect the Anglican church in Scotland - which is preparing to vote for clergy to be allowed to carry out same sex marriages. Meanwhile, its southern neighbours, the Church of England, is on the reactionary side, opposing any such move.
Members of the Scottish Episcopal Church will be asked if they back a change to canon law which currently states that marriage must be between a man and a woman, at the Church’s General Synod in Edinburgh on Friday.
Read it all from The Herald.
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“My aim is to make a case,” he says that night from the podium. “The visual arts . . . enable us to see the world as God sees it. Our sight is broken and needs mending. Artists come along and say, ‘Hey, I can help.’ ”
Halfway through the lecture, Taylor displays a photo of a multimedia piece called The Chancel, built from panels of plywood interlaid with paint, gold leaf, and obscured Scripture passages.
“This work intends to give visual expression to the resurrection of Christ,” he says. “How many coats of paint?” he calls out to a woman in the crowd.
Read it all.
A private Christian university that forbids sexual intimacy outside heterosexual marriage will be in Ontario's top court this week, seeking a green light for its proposed law school after the province's law society denied it accreditation.
It's the latest legal battle for British Columbia-based Trinity Western University, which is fighting similar cases at appeal courts in Nova Scotia and British Columbia.
The case that will be heard Monday at Ontario's Court of Appeal sees the university go up against the Law Society of Upper Canada, with both sides arguing the other is being discriminatory.
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There are three major changes that are reshaping the landscape in which we read and engage with the Bible. These shifts are most apparent among today’s youngest generations so, in a sense, they give shape to the present and future reality within which we read and interact with the Bible.
First, the steady rise of skepticism is creating a cultural atmosphere that is becoming unfriendly—sometimes even hostile—to claims of faith. In a society that venerates science and rationalism, it is an increasingly hard pill to swallow that an eclectic assortment of ancient stories, poems, sermons, prophecies and letters, written and compiled over the course of 3,000 years, is somehow the sacred “word of God.” Even in just the few years Barna has been conducting “State of the Bible” interviews, the percent of Americans who believe that the Bible is “just another book written by men” increases. So too does the perception that the Bible is actually harmful and that people who live by its principles are religious extremists.
Second, as Gabe Lyons and I propose in Good Faith, the broader culture has adopted self-fulﬁllment as its ultimate measure of moral good....
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A growing number of Muslim refugees in Europe are converting to Christianity, according to churches, which have conducted mass baptisms in some places.
Reliable data on conversions is not available but anecdotal evidence suggests a pattern of rising church attendance by Muslims who have fled conflict, repression and economic hardship in countries across the Middle East and central Asia.
Complex factors behind the trend include heartfelt faith in a new religion, gratitude to Christian groups offering support during perilous and frightening journeys, and an expectation that conversion may aid asylum applications.
Read it all and don't miss the great picture.
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Bendigo was ringing with the sound of bells on Sunday to mark the re-opening of St Paul’s Anglican Cathedral.
The bells went quiet about 2.45pm in preparation for an invitation-only opening service for the diocese.
Primate of the Anglican Church of Australia, The Most Reverend Dr Philip Freier, delivered the sermon.
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How to navigate this new reality? Most conservative Christians fall into one of three broad camps.
There are those who are determined to even more fiercely wage the culture wars, demanding the broadest possible religious exemptions from recognizing same-sex marriage.
There are those who plan to withdraw as much as possible into their own communities to preserve their faith —an approach dubbed the "Benedict Option," for a fifth-century saint who, disgusted by the decadence of Rome, fled to the forest where he lived as a hermit and prayed.
There is, however, a segment that advocates living as a "...[dissenting] minority," confidently upholding their beliefs but in a gentler way that rejects the aggressive tone of the old religious right and takes up other issues, such as ending human trafficking, that can cross ideological lines.
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The release of Church of England ministry statistics this week confirms once again the “ageing crisis” of Anglican clergy. Signs of change are evident, but it remains the case that there are almost twice as many clergy aged over 60 as under 40.
You would be forgiven for questioning the veracity of that data after walking into the church where I serve, however. St Luke’s Kentish Town has a clergy stock blessed with a vicar in his mid-30s, a curate just shy of 30, and me, as ordinand, aged 26. At the last count, the average age of the 200-strong congregation was 27. This is perfectly in keeping with our young north London location, but pitches us – clergy and congregation – as significantly more youthful than the Church of England as a whole.
Vicars needed: the Church of England's fight to fill its vacancies in the north
While the church realises that there are unusual enclaves such as ours, misconceptions are common about what really goes on in them. To be clear, this is not just the young leading the young. We (and many like us; we might be uncommon but are in no sense unique) are normal parishes, seeking to present and represent Jesus Christ faithfully to those around us, irrespective of age.
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Falling numbers of stipendiary clergy in the Church of England, reported in the latest statistics, show the urgent need for more ordinations, the Director of Ministry for the Archbishops’ Council, the Ven. Julian Hubbard, has said.
The statistics, released yesterday, reveal that, while the total number of ordained ministers has remained at around 20,500 from 2012 to the end of last year, the number of stipendiary bishops, priests, and deacons fell from 8006 in 2012 to 7661.
The number of stipendiary women clergy has risen slightly every year, but has not offset the decline in numbers of men.
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I have some history with Mr. [Lawrence] Krauss. In an op-ed in 2014 for this newspaper called “Is Science Increasingly Leading Us to God?” I discussed the implications of a fine-tuned universe—and stirred up swirling dust-devils of atheist outrage. Mr. Krauss attacked the op-ed in the New Yorker magazine with an essay called “No, Astrobiology Has Not Made the Case for God,” dismissing the idea of a divinely ordered universe as sheer nonsense.
How awkward. None other than Christopher Hitchens himself had taken the fine-tuned-universe argument seriously. In the 2009 documentary “Collision,” about his encounters with evangelical theologian Douglas Wilson, Hitchens says: “At some point, certainly, we [atheists] are all asked which is the best argument you come up against from the other side. I think every one of us picks the fine-tuning one as the most intriguing,” adding that “you have to spend time thinking about it, working on it. It’s not . . . trivial.”
If atheist activists want to be taken seriously, they must be willing to engage the facts. The fact is that Mr. Taunton has simply said that Hitchens late in life was “not certain” of his atheism. Unable to tolerate this crack in the atheist facade, Mr. Taunton’s critics reacted hysterically. The response lent credence to what many of us suspect—that atheists really do fear some facts, and, more than that, fear where those facts might lead.
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Upon graduating from seminary, he taught for two years at Columbia Bible College, and then became headmaster of Ben Lippen School in Asheville, NC. Five years later, he, his wife, Muriel, and their four children moved to Japan. For 12 years he planted five churches, winning people to faith in Jesus Christ. While in Japan he also served as interim president of Japan Christian College. In 1968, he was called back to Columbia Bible College and Seminary to serve as president for 22 years. During that time enrollment doubled, radio station WMHK was founded and Ben Lippen School was moved from Asheville to Columbia. In 1990, Robertson resigned the presidency to care for his first wife who was in the advanced stages of early onset Alzheimer's disease.
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[The Mcquilkin's].. love story went national when [John's wife of what would be 55 years] Muriel developed Alzheimer’s disease and was eventually terrified to be without McQuilkin. Some of his friends advised him to put her into an institution. But he chose instead to leave Columbia eight years short of retirement in order to care for her.
McQuilkin explained his decision to CT:
When the time came, the decision was firm. It took no great calculation. It was a matter of integrity. Had I not promised, 42 years before, "in sickness and in health . . . till death do us part"?Read it all.
This was no grim duty to which I stoically resigned, however. It was only fair. She had, after all, cared for me for almost four decades with marvelous devotion; now it was my turn. And such a partner she was! If I took care of her for 40 years, I would never be out of her debt.
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Days after having been stripped and dragged through the streets of her village in the most undignified and inhumane of ways, the gracious and forgiving response of Soad Thabet, an elderly mother and grandmother, is both courageous and inspiring.
The ethos of the Coptic Christian community in Egypt has always been one of forgiveness, as was particularly evident in its peaceful and reconciliatory response to the burning of over one hundred churches and places of ministry in August 2013, and following the brutal execution of 21 Coptic Christians in Libya last year. Having said that, there is currently a rejection of conventional ‘reconciliation meetings’ based on the fact that they have historically been used as a cosmetic short-term solution, without addressing root causes or preventing the recurrence of similar incidents. Despite an ongoing commitment to genuine reconciliation efforts, there is an immediate and pressing need for tangible solutions, as superficial measures that aim to pacify will by no means have a lasting effect, and can never lead to true reconciliation and social cohesion.
It is indeed shameful that such mob crimes can be perpetrated against innocent communities or individuals, of whatever faith or ethnicity, and especially as a result of slanderous and unsubstantiated allegations; and that an elderly woman could be so publicly and indecently humiliated. What is also unacceptable is the utter disinterest (at best) and/or complicit and criminal negligence (at worst) with which the local security services conducted themselves, and the Menia Governor’s initial denial that these crimes actually occurred.
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If anything, I think the initial concerns were understated.
Bell defenders were saying, “But you haven’t even read the book!” (In fact, I was able to read a pre-pub copy of the book during the week after the controversy broke.) But the actual book itself vindicated the dismay that so many of us felt. Kevin DeYoung’s thorough review of the book showed just how problematic the book turned out to be.
How did all of this change Rob Bell’s reputation?
I think it made it harder for a lot of younger evangelicals—who cared about biblical theology and sound doctrine but admired Bell’s creativity and insights—to defend him. There has been a resurgence of theological training among young evangelicals over the past few decades, and I think most people who have carefully studied Scripture and theology and church history—whether they have a seminary education or not—were able to see that Bell was seriously out of his depth. A lot of folks saw that he was on a certain trajectory and that he was now happy to leave evangelicalism in the rear-view mirror. His decision to leave his church and literally sign on to the Oprahfication of spirituality has only solidified and deepened those concerns.
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The Church of England is facing a growing crisis of ageing clergy, with a quarter of its ministers aged over 60.
Although the number of people being ordained has increased in the past four years, new figures published by the church show that only 13% of its ministers are under the age of 40.
“While the number of stipendiary ordinations showed a welcome increase between 2012 and 2015, this is not sufficient to redress the gathering effect of clergy retirements predicted over the next 10 years,” said Julian Hubbard, the C of E’s director of ministry. “With 25% of stipendiary clergy aged 60 or over, at present rates of ordination this trend will have a material and growing impact on the number of those available to serve in ordained roles across the dioceses.”
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In these times of flux and challenge, when Britain’s post-imperial place in a globalized world has rarely been so minutely scrutinized and the nation’s very identity can appear to be little more than a work in progress, pity the poor parish priest.
Ever since Henry VIII broke with papal authority in the 16th century, the Anglican Church has stood at the nation’s core. In towns and villages across the land, churches offered formal services and a deeper succor for those seeking life’s meaning or, perhaps, just companionship among the like-minded.
Still, at the highest levels — ecclesiastical as much as political — 26 Anglican bishops sit in the House of Lords, the upper house of Parliament, where they are known as the Lords Spiritual
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The steps of the Lincoln Memorial have seen civil rights demonstrations for decades, notably the 1963 March on Washington, in which African-Americans demanded civil and economic rights, but also in the 1990s as LGBT groups demanded an end to discrimination.
On Saturday (June 4), another group will gather at those same steps. Atheists, agnostics, humanists and other so-called religious nones are converging for the Reason Rally, which according to its website aims to be “the biggest gathering of nonreligious people in history.”
The rally’s main goal is to show that nonbelievers have the numbers, the clout and the organizational skills to be a voting bloc worth courting in the November election.
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The pre-war Pastor Matthew Williams had gone to seminary, was ordained and thought he understood why people suffer. “God allows suffering because this world is temporary,” is how he would have put it.
Then came two deployments as an Army chaplain, one to Afghanistan and one to Iraq. Williams spent a year in an Afghanistan morgue unzipping body bags and “seeing your friends’ faces all blown apart.” He watched as most of the marriages he officiated for fellow soldiers fell apart. He felt the terror of being the only soldier who wasn’t armed when the mortars dropped and bullets flew.
This Memorial Day weekend, Williams is no longer an active-duty military chaplain nor a United Church of Christ minister. He is a guitar player on disability whose outlook on God, religion and suffering was transformed by post-traumatic stress.
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The Church of England has released new Ministry Statistics giving trends in ministry over the period between 2012 and 2015.
The statistics show that total ordained ministry over the last 4 years has remained stable, with over 20,000 ordained people serving the church in various roles.
The number of stipendiary clergy has fallen from 8,300 to 8,000 between 2012 and 2015.
The proportion of stipendiary clergy who are women increased from 24% in 2012 to 27% in 2015. And 19% of senior staff in 2015 were women, up from 12% in 2012.
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The headlines stressed the demotion of Baylor’s now-former President and now-chancellor Kenneth Starr in the wake of gross sexual abuse incidents, patterns, and cover-ups at the school, and the suspension-with-intent-to-terminate of the football coach who was accused of mishandling and misrepresenting the occasions in which athletes misused and attacked Baylor women.
Whoever will check the sources (below) or others easily available to them will note that virtually all stories stressed that Baylor was a Christian, particularly a Baptist, university. The press doesn’t identify most other schools denominationally, unless the school name banners it—as in Southern Methodist University. Newswriters don’t say that Princeton is Presbyterian, etc.
But Baylor does not hide its official and traditional faith commitment, and puts it to work in many policies, such as compulsory chapel for students for a year or two. Let it be noted, as we will note, that some features of the commitment are strong: a “Top Ten” (in some measures) religion department, notable graduate programs, and not a few eminent scholars. But they are in the shadows cast by the scandal right now.
So, that’s one of the two religions. The other? Football, as it is supported and publicized endlessly, especially, as in Baylor’s case, under the working of the now-suspended head coach.
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How many Southern Baptists are there in the greater Houston area, out of a population of four to six million people?
This is not an easy question to answer, just poking around online. It doesn't help, of course, that Texas Baptists are a rather divided bunch and things have been that way for several decades. But one thing is sure, there are hundreds of Southern Baptist congregations in the area and several of them are, even in Donald Trump terms, YYHHUUGGEE.
Now, the important journalism question – when looking at Houston Chronicle coverage of Baylor University issues – is whether there are any Southern Baptists, or even former Southern Baptists, who work on this newspaper's copy desk or in its suite of management offices.
Can I get a witness?!? Is there anybody there who knows anything about events in recent Southern Baptist life and how they affect the news?
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More recently, Notre Dame historian George Marsden — a self-described “Augustinian Christian” and so something close to an evangelical, whatever that still means — has argued in his book “The Twilight of the American Enlightenment” that religious traditionalists and secularist liberals can avoid a great deal of acrimony by defenestrating the midcentury idea of a “neutral” public sphere and instead adopting what he and others have termed “principled pluralism.” More recently still, in his new book “The Fractured Republic,” the scholar and journalist Yuval Levin, a Jewish social conservative, has counseled both religious conservatives and secularist liberals that they can repair our dysfunctional politics by comprehending the implications of this one essential truth: that American society is no longer the consolidated unit it once was but a diffuse assortment of subcultures.
True, many religious social conservatives still think it’s their duty to take America back, their disposition expressed in the fierce eloquence of Sen. Ted Cruz (R-Tex.). But many do not. Many have finally given up on the whole idea of a culture war or are willing to admit they lost it. They are determined only to remain who they are and to live as amiably and productively as they can in a culture that doesn’t look like them and doesn’t belong to them.
In time, this shift in outlook may bring about a more peaceable public sphere. But that will depend on others — especially the adherents of an ascendant social progressivism — declining to take full advantage of their newfound cultural dominance. I see few signs of that, but I am hopeful all the same.
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At the recent General Conference, talk of a formal church split became more salient. A prominent self-professed centrist pastor suggested a three-way division among liberals, moderates and conservatives. Some liberal voices, frustrated by their declining influence, for the first time publicly sympathized with schism. A formal church split appeals to some as the ostensibly easy solution to nearly half a century of conflict over sexuality.
Except there would be little easy about it. Most United Methodist congregations are not homogeneously liberal or conservative or even centrist. A typical local church has a wide range of perspectives, reinforced by the denomination’s clergy appointment system, in which liberal clergy often are appointed by bishops to more conservative churches, and vice versa. A formal denominational schism would likely mean anguishing division in thousands of United Methodism’s more than 30,000 congregations, accompanied by years of litigation. The ultimate winners would be few.
Maybe such a cataclysmic denominational split for America’s third largest church eventually will occur. (A thoughtful proposal at this year’s General Conference allowing liberal churches that dissent from church teaching on sexuality passed in committee, but it got no plenary vote because of deferral of sexuality legislation to the bishops.) Some hope that the bishops’ new study commission on sexuality will propose formal division.
I expect and prefer a less disruptive scenario....
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This isn’t the headline in most of the UK media, for some reason, which appears to prefer singling out Muslims and hijabs. There’s nothing quite like a bit of Islamomania in a morning to go with your toast and marmalade, is there? ‘Top EU court adviser backs workplace Muslim headscarf ban‘, says the BBC. ‘EU’s top judge backs workplace ban on headscarves‘, writes the Independent. ‘Senior EU lawyer backs workplace ban on Muslim headscarves‘, proclaims the Guardian., above a picture of Muslim women wearing sky-blue burqas (which the Guardian calls a ‘headscarf’) emblazoned with the stars of the EU flag. ‘Top European Union court adviser says employers should be allowed to ban Islamic headscarves‘, says the Evening Standard, while the Express goes with: ‘Bosses can ban Muslims wearing headscarves at work‘.
It’s left to the Telegraph to take a more equitable and accurate approach to headlines: ‘Bosses can ban headscarves and crucifixes, EU judge says‘, they write (noting that ‘crucifix’ sounds a bit meatier than ‘cross’ in the spectrum of hallowed bling). But even this doesn’t extend to kippahs, tichels, turbans or karas. Why not just say: ‘Bosses can ban religious clothing and jewellery in the workplace’? Or does that leave hanging the fuzzy question of facial hair? Should hirsute tendencies be exempt? If so, why?
The legal opinion (HERE in full) was issued by Juliane Kokott, an Advocate General to the European Court of Justice (ECJ), in response to clarification sought by a Belgian court on what precisely is banned under anti-discrimination laws, following the dismissal of a receptionist who refused her employer’s request not to wear her hijab at work.
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The 2015 report (due out quite soon) will be much more specific about the particular operational issues, and lists
Failure to recruit sufficient new clergy and lay leaders
Failure of new initiatives to deliver church growth
Failure of safeguarding processes, and impact of national enquiries (such as the Goddard report)
Failure to gain support for the Renewal and Reform programme
Financial insolvency in a significant part of the church
IT capacity and security.
I wonder how that compares with your own list? I suspect most people would suggest that there is one very significant strategic risk for the church as a whole which isn’t covered by the above list of operational risks: the danger of schism over a major issue of belief or practice. Reading newspaper headlines, or attending to the internal workings of the Church, it would be hard not to notice that the debate on sexuality and its outcome is the ‘major issue’ currently threatening the future of the C of E as we know it.
If that is the case, why would any diocesan bishop act in a way to exacerbate this risk? Yet in the last month, two appear to have done just that.
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Millennials are waiting longer to get married than previous generations. According to a 2013 study by the Pew Research Center, only 26 percent of millennials are getting hitched between the ages of 18 and 32. That’s compared to 36 percent of Generation X, 48 percent of baby boomers and 65 percent of the Silent Generation.
One of main reasons people say they’re waiting: Money. Specifically, paying off student loans.
“They are facing dual student loan issues, where maybe their parents only had one set of student loans to deal with. I also think that they’re more expensive,” said Angie Eggum, a financial advisor at Edward Jones Investments.
Eggum said there are some simple steps people can take to make sure they’re financially ready to say “I Do.”
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Delegates to the Episcopal convention last summer approved a marriage equality resolution allowing same-sex couples to be married in an Episcopal church if the local priest is willing. The passage of the resolution came days after the June 26, 2015, ruling by the U.S. Supreme Court that legalized same-sex marriage for all Americans.
For some, like Mark McCarty, that was the last straw. McCarty was a member of the Episcopal Church of the Heavenly Rest for 60 years before deciding to leave over the same-sex marriage issue. To him, it is a matter of biblical interpretation. He says no one has been able to show him a Bible passage that OKs same-sex marriage. He prefers the "traditional biblical Anglican worship" referred to in the newspaper ad.
Deciding to leave Heavenly Rest was painful, McCarty said. He will miss the beauty of the building itself, the bell tower, the music and grandeur of the service. But, McCarty said, he believes staying at Heavenly Rest for those reasons, when he opposes the Episcopal Church's theology, would be wrong.
"That's idolatry," he said. "That's building worship.
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In a column a few weeks ago, I offered “a confession of liberal intolerance,” criticizing my fellow progressives for promoting all kinds of diversity on campuses — except ideological. I argued that universities risk becoming liberal echo chambers and hostile environments for conservatives, and especially for evangelical Christians.
As I see it, we are hypocritical: We welcome people who don’t look like us, as long as they think like us.
It’s rare for a column to inspire widespread agreement, but that one led to a consensus: Almost every liberal agreed that I was dead wrong.
“You don’t diversify with idiots,” asserted the reader comment on The Times’s website that was most recommended by readers (1,099 of them). Another: Conservatives “are narrow-minded and are sure they have the right answers.”
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Behind the scenes, this development alarmed church elders. They understood the potential for the church to end up being divided amid the nation's polarised politics.
So work began to find consensus between the candidates and when a pre-election deal could not be struck, according to reporters who were tracking the poll and were in touch with delegates, word was quietly sent out to delegates that they should pick a compromise candidate.
That is how Jackson Nasoore ole Sapit, the Bishop of Kericho and a member of the Maasai community, which is not directly implicated in the major tussle of Kenya's "high politics," emerged as favourite and eventually took the main seat.
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I should say here I am a happy, even-keeled soul. If this were the Middle Ages, I would be in a book under the heading “The Four Humors: Sanguine/Phlegmatic.”
Therefore, it was very unsettling to suddenly feel like a boat being tossed on the waves. I wasn’t sad, I wasn’t frightened—I just had too many feelings. I decided to buy a Dallas Willard book to read anthropologically, of course. I read his Hearing God. I cried. I bought Lewis Smedes’s My God and I. I cried. I bought Sara Miles’s Take This Bread. I cried. It was getting out of hand. You just can’t go around crying all the time.
At this point, I reached a crossroads. I sat myself down and said: Okay, Nicole, you have two choices. Option One: you can stop reading books about Jesus. Option Two: you could think with greater intention about why you are overwhelmed by your emotions. It occurred to me that if Option Two proved fruitless, I could always return to Option One. So I emailed a friend who is a Christian, and I asked if we could talk about Jesus.
Read it all.
A distinguished man of religion stood up on May 26th in one of London’s most prestigious locations. He urged his listeners (who were mostly co-religionists, but also included great-and-good figures from many other faiths) to ponder some of the dilemmas of our times: for example, should society’s future direction be left to the free interplay of goods and ideas, or should the state take the leading role in healing our collective wounds? The answer, he concluded, was both approaches were deeply flawed. Neither the market nor the state would save the Western world unless its citizens rediscovered a sense of the common good rooted in deep cultural memories.
What’s so unusual about any of that, you might ask. Isn’t that the kind of stuff you would expect a religious leader to say? Actually, it is rather unusual for a Western champion of faith to strike that note in a public forum, and the interesting question is why.
As it turns out, the religious leader in question featured in Erasmus quite recently, but his receipt of one of philanthropy’s most renowned awards (the Templeton Prize, which acknowledges those who "affirm life’s spiritual dimension") seems a good enough reason to mention him again. He is Lord Jonathan Sacks, a former chief rabbi of Britain and the Commonwealth and prolific author, most recently on religion and violence.
Read it all.
Filed under: * Culture-Watch Multiculturalism, pluralism Religion & Culture Violence * Religion News & Commentary Inter-Faith Relations Other Faiths Judaism * Theology Ethics / Moral Theology
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