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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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....around 2000, something shifted. In this century, per-capita growth has been less than 1 percent a year on average, and even since 2009 it’s been only 1.1 percent a year. If the U.S. had been able to maintain postwar 20th-century growth rates into this century, U.S. per-capita G.D.P. would be over 20 percent higher than it is today.
Slow growth strains everything else — meaning less opportunity, less optimism and more of the sort of zero-sum, grab-what-you-can thinking that Donald Trump specializes in. The slowdown has devastated American workers. Between 1985 and 2000, the total hours of paid work in America increased by 35 percent. Over the next 15 years, they increased by only 4 percent.
For every one American man aged 25 to 55 looking for work, there are three who have dropped out of the labor force. If Americans were working at the same rates they were when this century started, over 10 million more people would have jobs. As Eberstadt puts it, “The plain fact is that 21st-century America has witnessed a dreadful collapse of work.”
Read it all.
Filed under: * Culture-Watch Globalization History Science & Technology * Economics, Politics Economy Labor/Labor Unions/Labor Market Politics in General * International News & Commentary America/U.S.A. * Theology Anthropology Ethics / Moral Theology
A rather less cheering picture, though, emerges if we look instead at real trends for the macro-economy. Here, performance since the start of the century might charitably be described as mediocre, and prospects today are no better than guarded.
The recovery from the crash of 2008—which unleashed the worst recession since the Great Depression—has been singularly slow and weak. According to the Bureau of Economic Analysis (BEA), it took nearly four years for America’s gross domestic product (GDP) to re-attain its late 2007 level. As of late 2016, total value added to the U.S. economy was just 12 percent higher than in 2007. (SEE FIGURE 2.) The situation is even more sobering if we consider per capita growth. It took America six and a half years—until mid-2014—to get back to its late 2007 per capita production levels. And in late 2016, per capita output was just 4 percent higher than in late 2007—nine years earlier. By this reckoning, the American economy looks to have suffered something close to a lost decade.
Read it all from Commentary (my emphasis).
Filed under: * Culture-Watch Globalization History Science & Technology * Economics, Politics Economy Politics in General * International News & Commentary America/U.S.A. * Theology Anthropology Ethics / Moral Theology
...numerical growth and decline do matter. They matter theologically. Scripture, doctrine, and church tradition place a high value on growing congregations and starting new ones. They matter experientially: there is much evid¬ence that congregations enhance individual and community well-being.
And they matter also because churches, like individuals, live out of the narratives that they tell about themselves — and narratives of numerical growth or decline mould how churches understand themselves. Churches and provinces see themselves as “major” or “minor” players, are fearful or confident, because of whether they see themselves as growing or shrinking. Often, the stories that churches tell of themselves are not wholly based on reality, or they are based on past realities, ignoring what is happening now. So it matters that narratives of growth and decline tell the truth.
Besides, the Church of England (like many other Anglicans in the global North) has hardly been guilty of excessive concern for numerical growth in recent decades. There is much inverse snobbery about numerical growth, as something “just not done” in polite ecclesial circles. This feeds into a widespread “decline theology”. Decline theology sees church decline as unproblem¬atic, or even to be accepted as “inevitable”. Decline theology is an internalisation of the secularisation thesis. It creates an ecclesiology of fatalism. Perhaps God has other ideas.
Read it all from the long list of should-have-already-been-posted material.
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(Christ/St. Paul's Church Yonges Island SC; photo by Jacob Borrett)
Filed under: * By Kendall Sermons & Teachings * Christian Life / Church Life Missions Parish Ministry Ministry of the Ordained Preaching / Homiletics * Culture-Watch Globalization * Theology Christology Soteriology Theology: Holy Spirit (Pneumatology) Theology: Scripture
Throughout his talk, Idowu-Fearon emphasized the “vigorous and robust” character of the Anglican Communion, as it pursues the “apostolic mandate given by the Lord Jesus, to make disciples of all the nations.” Again and again, he referenced “missionary calling,” the “sacrificial offering” of generations of English Anglicans zealous for global mission, and the C of E’s contributions to the Anglican Communion.
“This is a wonderful, if complex, story that I hope will never be forgotten,” he said. “I hope you realize this, because it is a fact that the Church of England today is giving necessary, effective, and beautiful gifts to the wider Communion.”
The secretary general did not shy away from noting the difficulties Anglican Communion provinces face: “economic displacement and political uncertainty; family dissolution; refugees and migration; grinding poverty; and persecution,” but also “the dispiriting and destructive dynamic of Anglican conflict over human sexuality” and a worrisome fading of the “fertile energy of outward mission.”
He lifted up the 1920 Lambeth Conference as a potential model for how to respond to these challenges: the assembled bishops recognized that communion is founded in “the undeflected will of God,” who desires to “win over the whole human family.”
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops Episcopal Church (TEC) TEC Polity & Canons --Aggressive Title IV Action Against Multiple Bishops on Eve of Gen. Con. 2012 * Christian Life / Church Life Missions * Culture-Watch Globalization Marriage & Family Religion & Culture Sexuality --Civil Unions & Partnerships * Theology Anthropology Ecclesiology Ethics / Moral Theology Pastoral Theology Theology: Scripture
Resolving issues around human sexuality within the Anglican Communion is like threading a needle – and there is no one solution in sight at present, the secretary general of the Communion has told the Church of England Synod.
Archbishop Josiah Idowu-Fearon said the disagreements and struggles facing the Church of England were not unique to it but could not easily be resolved in some institutional or structural fashion.
“We are not up to the task of resolving them faithfully right now,” he said.
Archbishop Josiah said the “dispiriting and destructive dynamic” of the conflict over human sexuality was divisive between provinces of the Communion as well as within them. He said the differences could impede their common mission to the world. And he suggested the time might be right to set aside difficult matters.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops Sexuality Debate (in Anglican Communion) Same-sex blessings * Culture-Watch Globalization Marriage & Family Religion & Culture Sexuality --Civil Unions & Partnerships * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Scripture
When you browse online for a new pair of shoes, pick a movie to stream on Netflix or apply for a car loan, an algorithm likely has its word to say on the outcome.
The complex mathematical formulas are playing a growing role in all walks of life: from detecting skin cancers to suggesting new Facebook friends, deciding who gets a job, how police resources are deployed, who gets insurance at what cost, or who is on a "no fly" list.
Algorithms are being used -- experimentally -- to write news articles from raw data, while Donald Trump's presidential campaign was helped by behavioral marketers who used an algorithm to locate the highest concentrations of "persuadable voters."
But while such automated tools can inject a measure of objectivity into erstwhile subjective decisions, fears are rising over the lack of transparency algorithms can entail, with pressure growing to apply standards of ethics or "accountability."
Read it all.
Cathedrals and churches on four continents have come together to raise awareness and activism about water by launching the JustWater website. It’s an international initiative organised by St George's Cathedral (Cape Town); St Paul's Cathedral (London); St Paul's Cathedral (Melbourne); and Trinity Church Wall Street (New York). The project aims to draw attention to the issues around water - whether these challenges are flooding, drought, rising tides or access to fresh water and sanitation. The Primate of Southern Africa, Archbishop Thabo Makgoba, is the keynote speaker at the launch of the initiative tonight (Monday) in London.
In the coming weeks, major events are scheduled to coincide with the season of Lent and around UN World Water Day on 22 March 2017 to support social justice efforts on water issues. Canon Heather Patacca, Precentor of St Paul's Cathedral Melbourne, said “For many of us access to fresh water is something we take for granted unlike those who walk half a day to draw water from a well or stream. Nothing exists without water. Water raises issues of justice and equity but looks different in each local context.”
Read it all.
As one immediate result, the travel crackdown is forcing the diversion of some academic events from America to the more liberal atmosphere of Canada, which seems not to have been dented by the killings at a mosque in Quebec City. An Ivy League law school is understood to be raising funds to switch a long-planned conference to a Canadian campus.
At least until recently, academia in Anglophone North America was a more-or-less seamless web, with scholars happily dividing their studies and careers between the two places. Certainly the reaction against the shutdown has been a continent-wide phenomenon, according to Mohammad Fadel, an associate law professor at the University of Toronto, whose early life and research were spent in the United States. (He ponders the compatibility of Western political philosophy with Islamic law and thought.) “North American universities have reacted quickly to defend their students and teaching staff who are nationals of the targeted states,” he reports. “Many departments in the United States stand to suffer directly from the exclusion of highly trained graduate students and faculty from those countries, and they will likely discover that their own academic work, such as lectures, workshops and seminars, is impoverished as they are prevented from inviting leading scholars.” Some non-American scholars who are still entitled to travel might boycott the United States, he adds.
Read it all.
Filed under: * Culture-Watch Globalization Religion & Culture * Economics, Politics Foreign Relations Iraq War Politics in General * International News & Commentary America/U.S.A. Canada * Religion News & Commentary Other Faiths Islam * Theology Ethics / Moral Theology
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby Anglican Primates * Culture-Watch Globalization * Theology Anthropology Ecclesiology Ethics / Moral Theology Theology: Scripture
The Third Anglican Leadership Institute is now history. As I write some are still in the air, and some have landed and rejoined their families.
And what a great group they were. They spanned the full Anglican spectrum:
- From the Rector of a posh downtown parish in a mid-sized Australian city to the General Secretary of the Anglican Church of Burundi;
- From a Rector in Brunei where Sharia Law prevents him from even having a Christmas tree outside the Church to a leader of young adults in a large Brazilian church who surfs in his spare time;
- From a bishop in northern Nigeria where unless a man "steals" another man's wife his own wife might accuse him of "not really being a man" to the assistant Rector of a booming Northern Ireland church who finished off 6 books while he was with us;
- From a former "Lost Boy" of South Sudan who runs a diocese that cannot afford him any salary and whose family must live in exile to a Deacon who assists the former President of GAFCON...
And on it goes. 16 marvelous people -- all Anglicans from 12 enormously different socio-economic situations living in cultures vastly different from each other. Yet all united in Jesus Christ and experiencing the joy of becoming a family. Our closing dinner was a time of deep prayer followed by hugs all around. Those Africans love to hug.
Read it all (Diocese of SC photo).
Filed under: * Anglican - Episcopal * Christian Life / Church Life Parish Ministry Adult Education Evangelism and Church Growth Ministry of the Ordained * Culture-Watch Globalization Religion & Culture * South Carolina * Theology Seminary / Theological Education
We also touched base with Gary Edmonds, President and CEO of Food for the Hungry, to get further perspective
He explains, “Over decades, we have had many partners who actively engage in resettling refugees in this country. It’s a quite onerous, strict process these refugee candidates and asylum seekers go through. So we know there has been a very strong vetting process over time, and thus we want to make sure our partners who actively engage in working with refugees here in the United States are able to continue to do it as faith-based Christians who are living with the level of passion and seeking to follow the admonishing of Jesus to that point of being hospitable, being welcoming to the foreigner, the alien, [and] those who are in states of poverty.
“We are people who support [and] pray for the president, we pray for those in leadership,” says Edmonds. However, “we…have a sense that the way [the executive order] was written, the way it was rolled out very quickly, that it didn’t seem to take into consideration all the people in present processes and people who are actively right now seeking asylum and being, at least on a temporary basis, turned away. Obviously, if this were rescinded, if the things were taken care of, that would be favorable to us. We would see that as a favorable approach, because we do believe we’ve got a very strict process that is being actively followed in vetting or qualifying those who get to come and seek full refugee status or asylum status here in the United States.”
Read it all from MNN.
I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.
Filed under: * Culture-Watch Globalization Poverty Religion & Culture * Economics, Politics Immigration Politics in General Office of the President * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Evangelicals * Theology Anthropology Ethics / Moral Theology
As President Donald Trump signed an executive memorandum intended to restrict the entry of terrorists coming to the United States in the guise of refugees, the action brought quick response from Catholic and other religious leaders.
The largest response came from more than 2,000 religious leaders representing the Interfaith Immigration Coalition who objected to the action in a letter to the president and members of Congress. The heads of Catholic charitable agencies, organisations working with immigrants and Catholic education leaders also decried the president’s action.
The action also drew supporters, with organisations such as the Heritage Foundation and some Church leaders saying it was necessary to protect the country’s security.
Read it all.
I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.
Filed under: * Culture-Watch Globalization Religion & Culture * Economics, Politics Immigration Politics in General Office of the President * International News & Commentary America/U.S.A. * Theology Anthropology Ethics / Moral Theology
Davos takes place this year at a time of uncommon instability. How come?
When you look at the major European or North Atlantic nations, people do not know what the policy of the next administrations will be. The U.S., maybe together with China, is the elephant in the room. Both uncertain. You have elections in France, the unknown nature of Brexit’s implications. And then you have Germany, and given what happened in Berlin with terrorism, what will be the position of Angela Merkel one year from now? That creates the whole atmosphere of morosity.
You have a phrase about the rise of discontented workers—you call it the Precariat?
I didn’t coin the phrase, but it describes why people have this uneasy feeling. Is my job still safe? I think there are 3.5 million cashiers in the U.S. and as many truck drivers for whom technology might be overtaking their jobs. People feel a lot of anxiety, and it may not even be conscious.
Read it all.
Read it all.
In many parts of our troubled, uncertain world, Christian minority communities along with other minorities are being similarly targeted. In some places, this is motivated by a desire to eradicate the indigenous Christian presence completely. These are acts not only of terror but of genocide; criminal acts for which the international community must bring those guilty to account. Yet although so vulnerable and often forgotten and marginalised, our brothers and sisters are being courageous in the Lord. Indeed, ‘God chose what is weak in the world to shame the strong’ (1 Corinthians 1.27).
In other places conflict and corruption have become so normal that the world forgets the suffering of the poor.
I ask your prayers for those of us who live in safety that we may not be bystanders afar off, beating our breasts as we retire to the security of our homes, but that we may draw nearer to the cross of Jesus, stand there alongside our suffering brothers and sisters and be ready to take our part in practical action for change. I pray that Christ will strengthen all his people in our inner being with power through the Holy Spirit to be faithful, to have courage and to live in hope.
More than ever we need Christ like communities proclaiming the good news of the gospel in word and action.
Read it all (my emphasis).
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby * Culture-Watch Globalization Religion & Culture * Religion News & Commentary Ecumenical Relations Other Churches
A Holy See diplomat has said that Christians face increasing discrimination, even in countries where there is not obvious persecution.
Mgr Janusz Urbanczyk, the Holy See’s permanent representative to the Organisation for Security and Cooperation in Europe (OSCE), was speaking last week at a conference in Vienna on combating intolerance and discrimination against Christians across the OSCE region. The region includes 57 countries in Europe, Central Asia and North America.
Mgr Urbanczyk said that even though the OSCE region does not see “blatant and violent persecution” of Christians as in some parts of the world, “manifestations of intolerance, hate crimes and episodes of violence or vandalism against religious places or objects continue to increase.”
In addition, he said, “offending, insulting or attacking Christians because of their beliefs and their values, including in the media and in public debate, based on a distorted and misinterpreted concept of freedom of expression, often goes uncontested.”
Read it all.
Filed under: * Culture-Watch Globalization Law & Legal Issues Psychology Religion & Culture Violence * Economics, Politics Politics in General * Religion News & Commentary Other Faiths Islam Secularism * Theology Anthropology Ethics / Moral Theology
Twelve people were killed and more than 45 others injured Monday evening when a 40-ton truck from Poland crashed into a popular outdoor Christmas market in the heart of Berlin and smashed its way about 80 yards through the crowd.
Police said they were still investigating whether it was an intentional attack on the holiday market at the Kaiser Wilhelm Memorial Church, one of dozens of cherished holiday markets across the city where hundreds of people gather for drinks, snacks and a chance to shop for handmade gifts.
U.S. National Security Council spokesman Ned Price said the U.S. condemned the “horrific incident,” which he said “appears to have been a terrorist attack.”
The incident came on the same day that Russia’s ambassador to Turkey was shot to death in Ankara, and three people were shot and wounded near a Muslim prayer center in the Swiss city of Zurich.
Read it all and the Telegraph has live updates there.
Filed under: * Culture-Watch Globalization Law & Legal Issues Police/Fire Violence * Economics, Politics Economy Consumer/consumer spending Corporations/Corporate Life Terrorism * International News & Commentary Europe Germany * Theology Anthropology Ethics / Moral Theology
Overall, there has been significant decline in English Anglicanism since 1980, but limited growth as well. Between 1980 and 2013 the number of members on the electoral roll (a loose list of those who are church members) dropped by 41 percent and usual Sunday attendance dropped by 37 percent. The number of infants being baptised remains large, but is now decidedly a minority of the birth cohort (around 20%). All dioceses, apart from London, have shrunk in recent years. But the decline is highly varied. Dioceses farthest from London, such as Truro and Durham, have tended to decline fastest. In both cases, their usual Sunday attendance has halved between 1990 and 2014.
But such broad-brush figures about England conceal as well as reveal. The Diocese of London, having declined in the 1980s, saw its adult membership rise by over 70 percent between 1990 and 2010, rebounding back to where it was around 1980. It is unclear to what extent London is an outlier or a harbinger of the future. All other dioceses have seen their electoral roll fall in that time, most by substantial amounts. Below are the “top five” dioceses measured by electoral roll in 2013, compared with 1990. This measure has its flaws, but the picture it presents is backed up by other data.
Read it all from David Goodhew.
So how does Pope Francis’ record look so far? He remains popular and scandal-free. When secret recordings of the pope discussing Vatican finances in July 2013 leaked, he sounded as committed to reform in private as he does in public, calling the Holy See’s costs “out of control.” Yet it remains an open question whether the Curia will implement his ambitious reforms, such as improving Vatican accounting or eliminating unnecessary positions. The Vatican bank also changes at a glacial pace, and it will take years to judge whether transparency efforts pay off.
The most immediate change comes from how Francis’ style has had an influence on everyone who works within the Vatican’s walls. Rather than live in the Apostolic Palace, Francis chose to live in a guesthouse. This makes him physically and spiritually closer to his employees and visitors. He also left behind fancier vestments and speaks plainly and directly to his subjects.
Under Francis, the Vatican looks less like a medieval court and more like a responsive government. He has placed a bishop exclusively in charge of helping the homeless near the Vatican. He ordered the installation of showers and bathrooms for the homeless, brought in refugee families to live at the Vatican, and welcomed the homeless for private tours. The pope has also publicly criticized the Vatican for “spiritual Alzheimer’s.”
Read it all.
Filed under: * Christian Life / Church Life Church History * Culture-Watch Globalization History Religion & Culture * International News & Commentary South America Argentina * Religion News & Commentary Other Churches Roman Catholic Pope Francis * Theology
In summer 2013, I attended a conference on cybersecurity at Tel Aviv University. It was there that I learned for the first time that Stuxnet — the super-sophisticated computer virus that the US and Israel allegedly managed to insert into Iran’s Natanz enrichment facility in 2010, there to play havoc with the centrifuges — had come to be regarded in the world of cyber-warfare as a terrible mistake.
Several speakers at the conference made this assertion, branding as a failure what had been widely regarded in Israel as a dazzling success — a nonmilitary strike that had set the Iranian program back by a good few months, and had planted all kinds of uncertainty in the minds of their nuclear technicians.
On the sidelines of that conference, therefore, when I interviewed Richard A Clarke, the counterterrorism chief for both Bill Clinton and George W. Bush, I asked him whether he too thought Stuxnet had been, to put it mildly, counterproductive. Absolutely, Clarke made clear.
For one thing, “the attack code was supposed to die and not get out onto the internet,” he noted, but it did. “It got out, and ran around the world.” It couldn’t harm anything else, because it had been programmed only to strike at Iran’s centrifuges, but “nonetheless it tried to attack things and people therefore grabbed it and decompiled it, so it’s taught a lot of people how to attack,” said Clarke.
Read it all.
Filed under: * Culture-Watch Blogging & the Internet Globalization Law & Legal Issues Science & Technology * Economics, Politics Defense, National Security, Military * Theology Anthropology Ethics / Moral Theology
The UK today became the first country to adopt the International Holocaust Remembrance Alliance (IHRA) definition of anti-Semitism.
Theresa May said that the definition “means there will be one definition of anti-Semitism – in essence, language or behaviour that displays hatred towards Jews because they are Jews – and anyone guilty of that will be called out on it.”
The definition states: “Anti-Semitism is a certain perception of Jews, which may be expressed as hatred toward Jews. Rhetorical and physical manifestations of anti-Semitism are directed toward Jewish or non-Jewish individuals and/or their property, toward Jewish community institutions and religious facilities.”
The term was agreed during IHRA Plenary meetings held in Bucharest from 23-26 May this year. IHRA Chair, Ambassador Mihnea Constantinescu, stated at the time that by adopting a working definition, “the IHRA is setting an example of responsible conduct for other international fora and hopes to inspire them also to take action on a legally binding working definition.”
Read it all.
Filed under: * Culture-Watch Globalization Religion & Culture * Economics, Politics Foreign Relations Politics in General * International News & Commentary England / UK * Religion News & Commentary Inter-Faith Relations Other Faiths Judaism * Theology Ethics / Moral Theology
ecognising progress in many countries, the Archbishop said: “The big challenge now is to eliminate HIV/AIDS where it strikes most fiercely and most remorselessly – which is amongst the poor and those in places of great difficulty.”
Acknowledging the key role of faith responses, he said: “The Anglican Communion has been involved for decades in enabling communities to face the threat of AIDS, to support the victims of AIDS, families and others affected directly and indirectly. The clinical evidence is that it is through community-based initiatives, and the churches are among the best to do it, that it is tackled most efficiently and effectively.”
Reflecting on the stigmatising of people living with HIV, Archbishop Justin Welby said: “Faith based communities challenge that ostracism when they see in every single person someone made in the image of God, someone loved by God, and therefore someone who should be loved by each one of us.”
Read it all (and watch the video).
Filed under: * Anglican - Episcopal * Christian Life / Church Life Parish Ministry Pastoral Care * Culture-Watch Globalization Health & Medicine * Theology Anthropology Ethics / Moral Theology Pastoral Theology
London’s Westminster Abbey will be lit up in red tonight in an act of solidarity with people around the world who are persecuted for their faith. It is one of a number of religious buildings that are joining the #RedWednesday campaign by the Roman Catholic charity Aid to the Church in Need (ACN). As part of the campaign, one of London’s iconic red busses is taking part in a faith-buildings tour today, to spread the “Stand up for Faith and Freedom message”.
After setting off from Westminster Cathedral – the seat of Cardinal Vincent Nichols, leader of the Catholic Church in England and Wales – the bus will call at the Imam Khoei Islamic Centre, St Paul’s Cathedral, and the Liberal Jewish Synagogue in St John’s Wood, and Westminster Abbey before returning to the Cathedral where a gathering and service will be held.
The Patriarch of the Syriac Orthodox Church, Ignatius Aphrem II, has travelled from Damascus for the event, which will also be attended by Dr Sarah Bernstein, director-general of the Jerusalem Centre for Jewish-Christian Relations in Israel, and Shaykh Dr Umar Al-Qadri Ameer, head-imam of the Al-Mustafa Islamic Educational & Cultural Centre in Ireland.
Read it all.
Filed under: * Culture-Watch Globalization Psychology Religion & Culture Violence * International News & Commentary England / UK * Religion News & Commentary Other Churches * Theology Ethics / Moral Theology
Red Wednesday is an occasion for people to stand in solidarity with the millions who are targeted for their beliefs and are living in fear. It takes place on the Feast of the Pope and Martyr, St Clement, and a growing number of parishes, schools and groups around the country are pledging their support for the day of witness.
The buildings taking part in the Red Wednesday witness include Catholic, Church of England and Free Churches which are being lit up in red – most notably Westminster and Brentwood Cathedrals, Westminster Abbey and the Liberal Jewish Synagogue at St John’s Wood, as well as Stonyhurst and the Palace of Westminster. “We are also inviting everyone, and especially schools, groups, and university students to wear red – as a symbol of the suffering today of people of faith,” says the event’s coordinator Patricia Hatton. “Priests too can get involved by wearing red vestments to celebrate the Feast of St Clement.”
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Culture-Watch Globalization Law & Legal Issues Psychology Religion & Culture Violence * Economics, Politics Foreign Relations Politics in General * International News & Commentary England / UK * Religion News & Commentary Other Churches * Theology Ethics / Moral Theology
Just when it looked as if Donald Trump might be mellowing came the unsettling symbolism of his weekend meeting with Nigel Farage, a seasoned pro of nativist politics. The leader of Britain’s pro-Brexit forces and the U.S. president-elect, Mr. Trump’s campaign manager explained, chatted “about freedom and winning and what this all means for the world.”
Just what does it mean? Kindred spirits or co-conspirators, Mr. Trump and Mr. Farage owe their respective victories – Mr. Farage’s came in June’s British referendum on leaving the European Union – to the popular backlash against globalization that they fomented with their fearful claims about the negative impacts of trade agreements and immigration. Closing their borders, they told voters left behind by technological change and ill at ease with the new demography, was the only way to recover what, in truth, is lost forever.
There is no understating the significance of the anti-globalization backlash in U.S. and British politics. These aren’t just any two countries. The United States and Britain have been the guarantors of the international order since the Second World War. Their “special relationship” led to the end of the Cold War and the growth in world trade and investment flows that lifted living standards almost everywhere and ensured the global peace.
Read it all.
Filed under: * Culture-Watch Globalization * Economics, Politics Economy Politics in General Office of the President * International News & Commentary America/U.S.A. * Theology Ethics / Moral Theology
A new academic study into growth and decline in the Anglican Communion will be marked by a day conference and the publication of a new book. Edited by the Revd Dr David Goodhew, director of ministerial practice at Cranmer Hall, part of St John's College at Durham University, Growth and Decline in the Anglican Communion – 1980 to the Present, is described by publishers Routledge as “the first study of [the Anglican Communion’s] dramatic growth and decline in the years since 1980.”
Prepared by an international team of researchers based across five continents, the study provides a global overview of Anglicanism alongside twelve detailed case studies of Anglican churches in Australia, Congo, England, Ghana, Kenya, Nigeria, Singapore, South Africa, South America, South India, South Korea, and the US.
Read it all.
Some evangelical leaders around the globe worry that the recent US presidential election has damaged Christian moral witness, and will fuel discord abroad.
In a conference call Tuesday, a week after Donald Trump’s win, more than 70 ministry presidents, pastors, and scholars spoke with concern as they discussed the ramifications of the American election on the global church.
The call was organized by Doug Birdsall, a former top leader of the Lausanne Movement and the American Bible Society, as part of his new Civilitas Group. Participants included evangelical representatives from Asia, Europe, and South America, as well as a diverse span of US church leaders.
“One of the things that America was stood for in the past was moral leadership and character. Over the past few decades, it has slowly dissipated,” said Hwa Yung, longtime bishop of the Methodist Church in Malaysia. “In this election you have produced two candidates, both of whom are deeply flawed in character. The question people around the world are asking is, ‘Is this what America is today?’ The election has done great damage to your moral standing in the eyes of the world.”
Read it all.
Filed under: * Culture-Watch Globalization Religion & Culture * Economics, Politics Politics in General Office of the President * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Evangelicals * Theology Ethics / Moral Theology
“You now have billions of people on the internet, and most of them are not that happy with the status quo,” said Ian Bremmer, the president of the Eurasia Group, a research firm that forecasts global risks. “They think their local government is authoritarian. They think they’re on the wrong side of the establishment. They’re aggrieved by identity politics and a hollowed-out middle class.”
Many factors accounted for Mr. Trump’s win: middle-class economic anxiety in the industrial Midwest; an inchoate desire for some kind of change in the national direction; and some mix of latent racism, xenophobia and sexism across the electorate. But as even Mr. Trump acknowledged in an interview with “60 Minutes” aired Sunday, social media played a determining role in the race.
In the past, Mr. Bremmer said, the concerns of Mr. Trump’s supporters might have been ignored, and his candidacy would almost certainly have foundered. After all, he was universally written off by just about every mainstream pundit, and he faced disadvantages in money, organization and access to traditional political expertise. Yet by putting out a message that resonated with people online, Mr. Trump hacked through every established political order.
“Through this new technology, people are now empowered to express their grievances and to follow people they see as echoing their grievances,” Mr. Bremmer said. “If it wasn’t for social media, I don’t see Trump winning.”
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Filed under: * Culture-Watch Blogging & the Internet --Social Networking Globalization History Science & Technology * Economics, Politics Politics in General Office of the President * International News & Commentary America/U.S.A.
Worth the time to go through them all.
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As a cross-cultural missionary, I was often shocked by the sanctuaries we made of our own homes. While we worked with families who were crowded into small, basic apartments, we would go home to what would seem to be our relocated American or British residences with all their mod cons. Outside the home we would be missionaries, not afraid to get our hands dirty. But then we would come home to recharge and would lock the doors behind us. I was also shocked when we occasionally saw the opposite approach: a missionary who was prepared to live like and with the people they were reaching. This integrated approach inevitably reaped much more fruit.
Mission is ontology. It's a way of being in the world – not a temporary activity we engage in. It's more than a programme, more than a hobby, more than something we do with a segment of our lives. It's a permanent posture towards our world and our God. Jesus is the Son sent into the world to serve the Father all the time. Like a stick of rock, Christ is mission all the way through – wherever you cut him he bleeds the compassion and grace of God. So must we, as living sacrifices. We need to live out our commitment to the people we are reaching out to, above our commitment to the projects themselves.
We still celebrate the instant over the long-term, the miraculous over the mundane, the crisis over the process, the body over the soul, at our peril. We need a gospel that is big enough to cope with the complexity of life in order to live lives of faithfulness to our God.
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In 2015 a powerful book* Dr Frances Flannery, a scholar at James Madison University in Washington, analysed the nature of apocalyptic terrorism. The author looks at case studies within the environmental movement, in Japan, amongst militant Christian militia groups in the USA, and in Islam.
For me the key finding was that whereas fundamentalist attitudes with an apocalyptic, imminent end of the world approach, in some groups might lead to psychological harm or isolation for their members, it was the sense of who was responsible for bringing in the rule of God that made the difference. If the answer was that God was responsible, the group was unlikely to be violent. Once they felt that they had a responsibility to do God's work in the place of God, then extreme violence was inevitable.
In other words the issue is theological. What is the understanding of God that we have in terms of responsibility for a righteous society.
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Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby * Culture-Watch Globalization Law & Legal Issues Psychology Religion & Culture * Economics, Politics Politics in General * Theology Ethics / Moral Theology
DDoS attacks are nothing new. But [Bruce] Schneier has pointed out that they could soon become increasingly problematic. “Recently, some of the major companies that provide the basic infrastructure that makes the Internet work have seen an increase in DDoS attacks against them,” he explained in a blog post. “These attacks are significantly larger than the ones they're used to seeing. They last longer. They're more sophisticated.”
In fact, Schneier pointed out last month that a new wave of attacks also seems to be more investigative than previous DDoS assaults. Many of the attacks appear to be testing servers rather than taking them offline, by gradually increasing barrages of requests at one part of the server to see what it can withstand, then moving on to another, and another. Schneier warned that “someone is learning how to take down the Internet.”
The Dyn attack was clearly more than a test, and its severity certainly fits with Schneier’s hypothesis that someone, somewhere is trying to learn how to cause widespread disruption.
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Theoretical physicist and cosmologist Stephen Hawking has repeatedly warned of the dangers posed by out-of-control artificial intelligence (AI). But on Wednesday, as the professor opened the Leverhulme Centre for the Future of Intelligence (CFI) at the University of Cambridge, he remarked on its potential to bring positive change – if developed correctly.
"Success in creating AI could be the biggest event in the history of our civilisation. But it could also be the last, unless we learn how to avoid the risks," Dr. Hawking said at the launch, according to a University of Cambridge press release.
Representing a collaboration between the universities of Oxford, Cambridge, Imperial College London, and the University of California, Berkeley, the CFI will bring together a multidisciplinary team of researchers, as well as tech leaders and policy makers, to ensure that societies can "make the best of the opportunities of artificial intelligence," as its website states.
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Farmers in Northern Cameroon told the researchers that they take double or triple the safe dosage, and feed tramadol to cattle to help them pull plows through the scorching afternoon sun.
“I have to use it,” says Mamadou, a 35-year-old cotton-factory worker in Garoua. He pulled a red pill from his pocket and washed it down with warm pineapple soda. He started using tramadol five years ago, and says he now takes about 675 milligrams daily—more than double the recommended short-term dosage. “Everyone consumes it here,” he says. His mother, his brother, “even the old people.”
Fueled by cut-rate Indian exports and inaction by world narcotics regulators, tramadol dependency extends across Africa, the Middle East and into parts of Asia and Eastern Europe. Tramadol is abused in Guangzhou, Chinese researchers found. The Egyptian government is waging a crackdown within communities including Cairo’s cabdrivers. Saudi officials in May confiscated several thousand pills smuggled in a shipment of frozen meat—one of dozens of busts around the Persian Gulf. A documentary by Pittsburgh filmmakers last year showed tramadol abuse among street children in Ukraine.
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Much could be said about the Redirect Method, but two things stand out to me. First, as a philosopher of religion, I find [Yasmin] Green’s point fascinating. Regardless how one mixes the faith-and-reason cocktail, a theopolitical agenda like ISIS’s is undeniably still dependent upon information. People enlist in groups like ISIS not simply out of blind hate or misdirected zeal, but because they find ISIS’s description of the world reasonable and compelling. Green’s wording is suggestive: in “arming individuals with more and better information,” Google is acting on the assumption that facts may be as fatal to ISIS’s success as bullets. Google’s experiment rests on a perspective shared by many professors of religion; in Kofi Annan’s words, “Education is peace-building by another name.”
Second, this program raises the question of precedent. Though I doubt many net neutrality advocates will rally in support of ISIS, there is reason to be leery of Google’s self-appointed mission to steer users away from certain ideological stances. Given that the dream of the Internet is a pure democracy of information and opinion, do we trust Google to be the gatekeeper of theopolitical correctness? It’s one thing if I search for “crayons” and Google—after receiving a payment from Crayola—directs me to Crayola’s website. But what about topics far more controversial than my coloring hobby? How comfortable are we with the leading search engine employing “targeted advertising campaigns” on disputed religious and political matters?
The dilemma is this: everyone is pro-information, but we tend to see only the information that supports our particular worldview.
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William Wilberforce convinced his generation that slavery was a sin – a sin that was a curse of the country in which he lived. That belief has not changed. Yet slavery still demeans more than 30 million in our world. This is the reality for thousands, possible tens of thousands, in our own country, not because we think it is acceptable, but because our sin lies in blindness and ignorance.
I have had to learn that myself. Change that and the problem will be transformed. At the heart of that slightly demanding and complex reading a few moments ago, is freedom.
Paul is writing in a world where 30 per cent of the population were slaves and slavery was visible all around, absolutely unchallenged.And he tells the Galatian Christians that in Christ there was no difference between the slave and the free.
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Policy-making elites converge on Washington this week for meetings that epitomize a faith in globalization that’s at odds with the growing backlash against the inequities it creates.
From Britain’s vote to leave the European Union to Donald Trump’s championing of “America First,” pressures are mounting to roll back the economic integration that has been a hallmark of gatherings of the IMF and World Bank for more than 70 years.
Fed by stagnant wages and diminishing job security, the populist uprising threatens to depress a world economy that International Monetary Fund Managing Director Christine Lagarde says is already “weak and fragile.”
Read it all from Bloomberg.
Looking Back, Moving Forward: Transformation and Ethical Practice in the Ghanaian Church of Pentecost, by Girish Daswani (University of Toronto Press, 280 pp., $27.95 paperback). So much writing about evangelicals and Pentecostals focuses on the born-again moment and the experience of conversion. But what then? How does that change affect one’s life? Exactly what is “transformed” by the spiritual rebirth? Anthropologist Girish Daswani addresses these questions by looking at members of a thriving Ghanaian church, the Church of Pentecost, based mainly in London. Besides explaining the issue of lifestyle change, the book offers a fascinating range of life stories and experiences, which combine to tell us much about the appeal of charismatic Christianity to contemporary Africans. An excellent contribution to the study of migrant faith, this book also has much to say about spirituality and religious practice more broadly defined.
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The U.S. health-care system remains among the least-efficient in the world.
America was 50th out of 55 countries in 2014, according to a Bloomberg index that assesses life expectancy, health-care spending per capita and relative spending as a share of gross domestic product. Expenditures averaged $9,403 per person, about 17.1 percent of GDP, that year — the most recent for which data are available — and life expectancy was 78.9. Only Jordan, Colombia, Azerbaijan, Brazil and Russia ranked lower.
The U.S. has lagged near the bottom of the Bloomberg Health-Care Efficiency Index since it was created in 2012. Hong Kong and Singapore — consistently at the top — are smaller countries with less diverse populations. Their governments also play a stronger role in regulating and providing care, with spending per capita averaging $2,386 and longevity averaging about 83 years.
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Behind the closed doors of British intelligence, the era of Smiley’s People is giving way to a future of Smiley’s Facebook friends.
Digital disruption is sweeping through the world’s second-oldest profession — spying — and the UK is repurposing its intelligence services with a £1.5bn annual top-up for security available for the first time this year.
For the Secret Intelligence Service, or MI6, which supplies foreign intelligence, this translates into its biggest ever recruitment drive, with as many as 1,000 new staff over the next four years, a 40 per cent rise.
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Reliable contraception is important, and will become even more so in countries like Nigeria where couples increasingly seek smaller families. But the assumption that family planning should be all about birth control is a 1960s relic. In a growing number of countries, the problem of getting hold of contraception is giving way to the problem of getting pregnant. As Mr Feng puts it, unmet need is being replaced by unmet demand.
As our poll shows, people in wealthy countries consistently want bigger families than they get. Couples start having children late and find it increasingly difficult. A 30-year-old woman has a roughly 20% chance of getting pregnant each month, falling to about 5% by the age of 40. The resulting baby shortfall is painful for couples and alarming for governments, which worry about the long-term solvency of old-age-pension systems.
Read it all from The Economist.
I was, in other words, a very early adopter of what we might now call living-in-the-web. And as the years went by, I realized I was no longer alone. Facebook soon gave everyone the equivalent of their own blog and their own audience. More and more people got a smartphone — connecting them instantly to a deluge of febrile content, forcing them to cull and absorb and assimilate the online torrent as relentlessly as I had once. Twitter emerged as a form of instant blogging of microthoughts. Users were as addicted to the feedback as I had long been — and even more prolific. Then the apps descended, like the rain, to inundate what was left of our free time. It was ubiquitous now, this virtual living, this never-stopping, this always-updating. I remember when I decided to raise the ante on my blog in 2007 and update every half-hour or so, and my editor looked at me as if I were insane. But the insanity was now banality; the once-unimaginable pace of the professional blogger was now the default for everyone.
If the internet killed you, I used to joke, then I would be the first to find out. Years later, the joke was running thin. In the last year of my blogging life, my health began to give out. Four bronchial infections in 12 months had become progressively harder to kick. Vacations, such as they were, had become mere opportunities for sleep. My dreams were filled with the snippets of code I used each day to update the site. My friendships had atrophied as my time away from the web dwindled. My doctor, dispensing one more course of antibiotics, finally laid it on the line: “Did you really survive HIV to die of the web?
Read it all from New York Magazine.
What a resource--check it out.
The global tragedy of the forced displacement of millions of people is now a crisis that calls us to work together in new and creative ways in response to such suffering and disruption. The trauma experienced by the world’s 60 million refugees speaks to our common humanity, and pleads with us to take action as we reach out to respond to their suffering. However, people are not only fleeing conflict and violence, but also moving around the world to escape from poverty or the effects of climate change. People search to find places where they can work and feed their families, to find better opportunities or freedom to live in peace and safety, whoever they are. All this demands a much more intentional and robust collective response in which the churches and other faith communities are more than ready to take their place.
In the United Kingdom, in my own country Zambia, and in many of the 164 countries around the world in which the Anglican Communion is present, the churches, together with other local religious communities, are working with their United Nations and civil society partners and with governments to provide sanctuary and protection to those fleeing conflict and poverty.
In addition, as our church communities reach out in loving service to those who have lost everything and who often arrive profoundly traumatized, bearing both physical and psychological scars from their experiences, we know that these people, whom the world labels as refugees, asylum seekers or migrants are, like all the people of the earth, treasured human beings made in the image of God.
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Perhaps the most significant thing about the Great and Holy Council of the Orthodox Church that met in June in Crete is that it took place at all. The Eastern Orthodox churches hadn’t met in this way in nearly a century, and it was their first meeting since the fall of the communist regimes that had decimated the religious landscape of Eastern Europe, home to the majority of Orthodox Christians. Even if the decisions taken at the council are contested, there is now a mechanism in place by which they might be revisited.
In the Orthodox Church, nothing happens quickly. Yet the ripples of conciliarity being felt from the June meeting are significant, and they will not soon die out. Some within the Orthodox Church are proposing regular meetings, perhaps not unlike the Lambeth conferences held every decade in the Anglican Communion. Regular assemblies like this would be something new, and all of a sudden they feel more possible.
The Eastern Orthodox Church is composed of 14 self-governing churches (15 if you count the Orthodox Church in America, whose independent, self-governing status is contested). Of these, four did not attend, largely due to disagreements over some of the texts that were to be discussed in Crete.
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(Hat Tip: @MaxCRoser+ourworldindata.com)
If we look at the crisis of faith and order within the Anglican Communion, it’s not only bishops that are at fault. In the last 20 years, the Archbishops of Canterbury have failed to address the problems and even made things worse.
The leading bishops of the Communion of Anglican Churches, the Primates, tried to take action in 2007 and recently in January, but were stymied both times as we noted here. In their last “official” meeting in 2008, the Primates barely mustered a quorum for an insipid statement about their gathering for fellowship and prayer only—leading some to wonder why they meet at all. We were present at the Anglican Consultative Council Meetings in 2009 where we watched ACC-14 fatally weaken the proposed “Anglican Communion Covenant” through parliamentary sleight of hand, and in 2012 at ACC-15 where they refused to take any action on the Covenant. We have documented how in less than four months ACC-16 in Lusaka overturned the will of the Primates “gathering” in January. Yes, the Lambeth Conference of Bishops meeting in 1998 produced an exceptionally clear statement on Biblical, and therefore Anglican, teaching on human sexuality, marriage and qualifications for ordained leadership within the Church, in its Resolution I.10. But Lambeth 2008 “Indaba’d” the statement to death through facilitated discussions without any action—and minus almost 300 bishops who boycotted due to the presence of The Episcopal Church's bishops.
If this isn’t “exigent circumstances” - if these facts do not add up to emergency conditions by virtue of massive structural failure and paralysis - what more could we possibly need to follow the historical precedent of the catholic conciliarists? What more do we need to call a general council of the Communion to replace its failed structures? The situation in fact is so bad that, as others have observed, it has descended from the ridiculous to the absurd.
Like the Church in the Middle Ages, the current structures of the Churches in the Anglican Communion are incapable of healing the wound to Anglican faith and order.
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Last year, it was almost unimaginable that the Republican and Democratic parties would end up nominating their most polarising, politically compromised candidates to contest this year's presidential election. But they did. Waleed Aly, Scott Stephens and Timothy Lynch consider what this means.
In 2016, American voters are faced with the strange prospect of voting, not so much for their favoured candidate, as against their rival.
As a result, neither candidate can really win; they can only hope that the other one loses. But is it enough not to lose? Is something more demanded by this election?
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I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.
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Dr Idowu-Fearon said: “It is clear that Bishop Nicholas has abided by the guidelines set down by the Church. In fact, his lifestyle would make him acceptable to serve the church at any time in its history. I reject the suggestion that his appointment is an ‘error’.
“I do recognise that this is a sensitive area for many people whatever their convictions. It is also a difficult time for Bishop Nicholas with revelations about his private life being made public in such a dramatic way, against his will, by anonymous sources that seem to be out to make trouble.
“The Anglican Communion is a worldwide family and, like any family, we don’t agree on everything,” he added. “But we are committed to working together on difficult issues. I want to reassure the Communion of my commitment to what was set out at the Lambeth conference in 1998 – that human sexuality finds it full expression in marriage between a man and woman. But all baptised, faithful and believing people are loved by God and full members of the body of Christ regardless of their sexual orientation. The Anglican Communion has never made sexual orientation a condition of eligibility to hold office within the church and I reject the suggestion that it has.”
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They say you shouldn’t judge a book by its cover, but in this case they’re wrong. In the foreground is a young woman with fuchsia lipstick, Jackie O-style sunglasses and a colourful headscarf. Behind her is a young man, with a hip, trimmed beard, headphones jammed in his ears and one hand casually resting in his pocket.
They are part of Generation M, and the eponymous book, subtitled Young Muslims Changing the World, is the first detailed portrait of this influential constituency of the world’s fastest growing religion. According to author Shelina Janmohamed, they are proud of their faith, enthusiastic consumers, dynamic, engaged, creative and demanding. And the change they will bring about won’t depend on the benevolence of others: instead, the Muslim pound, like the pink pound before it, will force soft cultural change by means of hard economics.
To demonstrate all that, the cover image was crucial. “When you’re talking about Muslims in particular, but actually people of religion in general, the images you get are really quite depressing,” she says over coffee and baklava in her garden in the outer suburbs of London. “But I think this really captures it. It’s bold, it’s vibrant, the woman’s got so much attitude. They are exactly the kind of people I’m writing about.”
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A long but important article if you haven't seen it--read it all.
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It’s known as the historic reversal, and it appears irreversible: Places where the old outnumber kids.
What began in 1995 in a single country, Italy, will spread to 56 nations, economies as diverse as New Zealand and Georgia, by 2030. These are the findings of Joseph Chamie, who spent a quarter of a century studying population patterns at the United Nations in New York and now is an independent researcher.
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A police officer with the Washington transit system has become the first American law enforcement officer to be charged with supporting the Islamic State, accused of trying to send financial help to the group after advising a friend on how to travel to Syria to join it.
In court papers filed on Tuesday and made public on Wednesday, federal law enforcement officials charged the officer, Nicholas Young, with attempting to provide material support to a terrorist organization.
The charge is based on the allegation that Mr. Young bought gift cards worth $245 and sent their code numbers to someone he believed had joined ISIS in Syria, to help the group pay for mobile phone messaging with its supporters in the West.
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Islamic State said it appointed a new leader for Boko Haram, in a sign that the Nigerian Islamist insurgency is retooling under the command of the terrorist group.
Sheik Abu Mossab al Bornawi was recently assigned to take command of the Nigerian insurgency, Islamic State’s weekly newsletter Al Naba said Tuesday.
The article didn’t say what happened to Abubakar Shekau, the former face of Boko Haram, who hasn’t been seen in videos since early 2015. It also isn’t clear if Mr. Shekau’s followers support the change in management.
Boko Haram, whose war with Nigeria’s government has left more than 30,000 people dead, declared loyalty to Islamic State in 2015. Mr. Bornawi told al Naba that the two groups have decided “to fight and unite under one umbrella.”
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Isis has "fully operational branches" in 18 countries, a leaked briefing document received by the White House has revealed.
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Should truth in advertising laws apply to religious claims? Should governments be in the business of defining authentic miracles? Which pastors are genuine, and which are fakes?
However fanciful such questions might seem, all these issues are very much alive in contemporary Africa. The Christian upsurge of the past half century has been marked by widespread claims of healing and miracles, often in the context of charismatic revivals and crusades. As in any such great awakening since apostolic times, a number of wild and bizarre claims have been made, and there is some evidence of active fraud. Every society has its own versions of Elmer Gantry, people who use religious deception as a money-making tool. The question then arises of who is meant to regulate or suppress such outbreaks.
One early attempt occurred in Nigeria in 2004, when the National Broadcasting Commission tried to prohibit anyone from showing “unverifiable” miracle healings on television.
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The dreaded Nigeria-based terrorist group, Boko Haram, established links with some international terrorist groups, including Al-Qaeda, the Presidential Fact-Finding Committee on the Abducted Female Students of Government Secondary School, Chibok, has said.
The committee stated this in its report submitted to former President Goodluck Jonathan before he left office.
The 50-page report, which details were never made public, was obtained exclusively by Premium Times.
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Last week, I was browsing the internet for information about the tragic attack in Nice on Bastille Day, when I spotted a story that suggested disturbing new images were circulating of the Isis attacks on Paris inside the Bataclan theatre late last year. I was about to click “Search” — but then I had a second thought and stopped.
Until recently, I assumed that one of the great benefits of the internet was that it could give access to any information we wanted, any time we wanted. But, as the fight with Islamist extremism intensifies, I now realise that this privilege has turned into a curse. These days, the war is not only being waged on the battlefield; a second front has opened up in cyber space. And what makes this second — largely hidden — fight so insidious is that it involves all of us, sitting in our own homes in front of our computer screens or mobile phones.
Isis has taken the media game to a new level. In the past, terrorist and insurgent groups have often used the media to propagate their messages. What makes Isis unusual is that it is not only extraordinarily adept at mastering modern media platforms but that it has made this a strategic priority, to spread fear and attract new recruits. Its media outreach has been so effective that some US intelligence observers even suspect that Isis has studied western consumer giants to replicate their marketing tactics.
It seeks to build “audience engagement” and “reach”, creating memorable “content” that can be easily “shared”.
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New from Bishop Michael Nazir Ali
Faith, Freedom & the Future
With unique insight and wisdom, Bishop Michael Nazir-Ali surveys the current challenges facing today’s church and provides a compelling hope-filled vision of what a living Christian faith, and its comprehensive outworking, can offer society today. Bishop Michael boldly tackles a range of pressing and controversial issues with astute scholarship and understanding — including: the challenge of Islam, freedom and conscience, the ‘modern family’, bioethics and the uncertain future of the worldwide Anglican Communion and, by implication, other mainline denominations.
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In December 2014, a middle-aged man driving a car in Dijon, France, mowed down more than a dozen pedestrians within 30 minutes, occasionally shouting Islamic slogans from his window.
The chief prosecutor in Dijon described the attacks, which left 13 injured but no one dead, as the work of a mentally unbalanced man whose motivations were vague and “hardly coherent.”
A year and a half later, after Mohamed Lahouaiej Bouhlel slaughtered dozens of people when he drove a 19-ton refrigerated truck through a Bastille Day celebration on Thursday in Nice, France, the authorities did not hesitate to call it an act of Islamic terrorism. The attacker had a record of petty crime — though no obvious ties to a terrorist group — but the French prime minister swiftly said Mr. Lahouaiej Bouhlel was “a terrorist probably linked to radical Islam one way or another.”
The age of the Islamic State, in which the tools of terrorism appear increasingly crude and haphazard, has led to a reimagining of the common notion of who is and who is not a terrorist.
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At its recent General Synod the Anglican Church of Canada took the first step in changing its Marriage Canon to allow for the solemnization of same sex marriages by its clergy. The entire process, beginning with the hasty vote in 2013 and concluding with the vote and miscount this past week, has been flawed and has inflicted terrible hurt and damage on all involved. We absolutely condemn homophobic prejudice and violence wherever it occurs, offer pastoral care and loving service to all irrespective of sexual orientation, and reject criminal sanctions against same-sex attracted people.
Though the change to the Marriage Canon would require a second vote in 2019 in order to come into effect, some bishops have vowed to proceed with same sex marriages immediately, contrary to the explicit doctrine and discipline set out in our constitution, canons and liturgies.
In passing resolution A051 R2 the General Synod has taken a further step in ordaining something contrary to God's Word written and imperils our full communion within the Anglican Church of Canada and with Anglicans throughout the world. We believe that our General Synod has erred grievously and we publicly dissent from this decision. Resolution A051 R2 represents a change to the sacrament of marriage inconsistent with the Scriptures and Apostolic Tradition of the Church Catholic and the Book of Common Prayer. This would be a fundamental departure from the faith and teaching held by the majority of the Anglican Communion on the doctrine of marriage. Sadly, this complicates relationships within the Anglican Church of Canada and as a Province with the Anglican Communion.
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Although he praised the “typically Canadian and commendably transparent process” that led General Synod to the marriage canon vote, he said that the conclusions this process led to—that same-sex marriage was theologically possible—“would be difficult to receive” for other parts of the Communion.
In his comments on the vote itself, he expressed concern over how either a “yes” or a “no” would be understood by the wider church.
“However you are led by the spirit in your reflection at this synod on the marriage of gays and lesbians in Canada,” he said, “I pray that your decision may be received in such a way by the provinces of the Communion that it will help, and not hinder, our equally vital agenda to change attitudes that would make people safe.”
Idowu-Fearon, who served as bishop of Kaduna in the Church of Nigeria before becoming secretary general in 2015, said it would be “impossible” to think about the 77-million member Anglican Communion without noting the “historic and ongoing” role Canada has played in it.
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As Muslims celebrate the end of Ramadan, many are struggling to comprehend a wave of attacks that killed 350 people across several countries during the holy month and raised the question of what drives the militants to ever more spectacular violence.
The high-profile attacks underline the warnings by many experts that the Islamic State group, especially when on the defensive, will metastasize far beyond its theater of operations.
The extremist group has always sought attention and recruits through terrorism, which has proven to be a winning strategy among its disenfranchised and angry followers.
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Q: Can you give us some highlights or stories from the council?
A: For me, the most obvious highlight was observing the bishops (25 from each church) speaking openly and honestly to one another, learning about their respective circumstances and contexts. On several occasions, I heard bishops saying: “I had no idea this was happening in Nigeria (or Albania, or Poland).”
One consequence of the walls of estrangement that existed between the various churches was that each of them developed — or responded to the modern demands of the West — at a different pace. Where, for example, we are quite accustomed to seeing images of Ecumenical Patriarch Bartholomew working closely with the pope for many years, other churches (such as Bulgaria and Georgia) have struggled to communicate or cooperate with any Christian church whatsoever, withdrawing from the World Council of Churches in recent years. The same is true of the Patriarchate of Moscow, whose primate Patriarch Kirill met with Pope Francis earlier this year, only to return to a church protesting (even threatening schism) over his “heretical” flirting with the Vatican.
So this sort of uneven evolution required a council to establish some fundamental guidelines for the Orthodox Churches.
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Middleton Place hosted 52 applicants for U.S. citizenship at its annual naturalization ceremony Monday morning, where each person completed the final step in their application process. The new citizens came from 28 different countries, including Mexico, Russia, Thailand, Egypt, India, China, Canada and Peru.
Middleton Place, formerly home to a signer of the Declaration of Independence, hosts the naturalization ceremony to provide Southeastern citizenship applicants the opportunity to be naturalized at a place imbued with American history. The applicants pledge allegiance just in time to celebrate their first Independence Day as American citizens and to vote in their first presidential election.
“It was time to get into a country where I can exercise my rights,” Hines, 40, said. “It gives me a voice.”
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When matters didn’t go quite so smoothly, and when some groups in these liberal societies were in fact harmed by these developments, a degree of backlash was inevitable. It didn’t help that elites in many liberal countries made some critical blunders, including the creation of the euro, the invasion of Iraq, the misguided attempt to nation-build in Afghanistan, and the 2008 financial crisis. These and other mistakes helped undermine the legitimacy of the post-Cold War order, open the door to illiberal forces, and left some segments of society vulnerable to nativist appeals.
Efforts to spread a liberal world order also faced predictable opposition from the leaders and groups who were directly threatened by our efforts. It was hardly surprising that Iran and Syria did what they could to thwart U.S. efforts in Iraq, for example, because the George W. Bush administration had made it clear these regimes were on its hit list, too. Similarly, is it that hard to fathom why Chinese and Russian leaders find Western efforts to spread “liberal” values threatening, or why they have taken various steps to forestall them?
Liberals also forgot that successful liberal societies require more than the formal institutions of democracy. They also depend on a broad and deep commitment to the underlying values of a liberal society....
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The Obama administration is rushing to help contain the political and economic turmoil roiling Europe in the aftermath of the U.K.’s surprise decision to leave the European Union, with top U.S. officials seeking to ease tensions between European and British leaders over the timing of the divorce.
As the U.K.’s main political parties struggled to address a leadership crisis, U.S. Secretary of State John Kerry announced plans to visit Brussels and London from Rome on Monday, attempting to gauge, and potentially tamp down, reactions among leaders across the world’s largest trading bloc. The trip is an opportunity to understand how the transition will occur -- something U.K. officials are still figuring out --and stress U.S. commitments to the U.K. and EU, a senior administration official said.
The blitz from U.S. officials come amid new uncertainty over the mechanics of Brexit, which has roiled global financial markets. European leaders this weekend sent new signals they’re eager to consummate the departure of the U.K. as a way to consolidate support for the union and ward off similar populist uprisings in their own countries.
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For American bankers living in London, the Brexit signals uncertainty about the capital's status as the world's largest foreign exchange market.
US banks will have to decide on moving thousands of jobs to other major European cities such as Dublin, Frankfurt or Paris depending on whether the UK is able to negotiate new trade deals to retain access to the world's largest single market, the EU.
In a memo to staff on Friday, JPMorgan Chase CEO Jamie Dimon indicated that though the company planned to maintain a large presence in Britain, it would face significant hurdles.
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It is time for Project Grit. We warned over the final weeks of the campaign that a vote to leave the EU would be traumatic, and that is what the country now faces as markets shudder and Westminster is thrown into turmoil.
The stunning upset last night marks a point of rupture for the post-war European order. It will be a Herculean task to extract Britain from the EU after 43 years enmeshed in a far-reaching legal and constitutional structure. Scotland and Northern Ireland will now be ejected from the EU against their will, a ghastly state of affairs that could all too easily lead to the internal fragmentation of the Kingdom unless handled with extreme care.
The rating agencies are already pricing in a different British destiny. Standard & Poor’s declared that Brexit “spells the end” of the UK’s AAA status. The only question is whether the downgrade is one notch or two, and that hangs on Holyrood. Moody’s has cocked the trigger too.
Just how traumatic Brexit will be depends on whether Parliament can rise to the challenge and fashion a credible trade policy...
Read it all from Ambrose Evans-Pritchard in the Telegraph.
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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.
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The stage has been set for... [an] al Qaeda resurgence in Nigeria. One potential strategy for the group would involve building up a new pro-al Qaeda jihadi network in Nigeria that is designed to eclipse Boko Haram or pry away its members. To this end, AQIM could try to unite its Fulani members in Mali with Fulanis in Nigeria under a charismatic figure like Amadou Koufa, the leader of the Massina Liberation Front, an AQIM-created Malian faction that counts many West African Fulanis among its ranks. This could achieve a unified AQIM framework that stretches from Mali to Nigeria, allowing the group to exploit the grievances of Muslim Fulani herdsman, who have long felt abandoned and exploited by the governments of both countries.
Al Qaeda might also choose to negotiate directly with the leaders of friendly Boko Haram elements like the splinter group Ansaru, which could serve as a vehicle for sparking mass defections from Boko Haram. Although the top Ansaru commander, Khalid al-Barnawi, was arrested earlier this year, there are still key figures within the splinter group who maintain high-level contacts with AQIM and al-Shabaab, such as Mamman Nur, who masterminded the 2011 bombing of the United Nations headquarters in Abuja. The task of prying away Boko Haram’s foot soldiers might be made easier by Shekau’s alleged flight to Libya, together with a key cadre of Islamic State loyalists, after facing increased pressure from the Nigerian-led regional military coalition.
Should Boko Haram ultimately turn its back on the Islamic State, it would send an enormous shockwave through the global jihadi movement. The Nigerian militant group is by far the highest-profile organization to leave an existing terrorist network to pledge allegiance to the Islamic State. If it were to suddenly cut ties with the Iraq- and Syria-based caliphate, it would send a powerful message to other al Qaeda affiliates toying with the idea of Islamic State membership: Baghdadi’s caliphate is a dying brand. But as brutal as it is, the Islamic State’s implosion would not herald an overall diminishment of the global jihadi threat. On the contrary, it would underscore that an even thornier problem remains: Al Qaeda, during its time under the radar, has become an even more formidable foe.
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The range of culprits is quite large.
Some blame widening U.S. income and wealth inequality. Others point the finger at the fall in religious adherence or cite the increase in education and income of women, making women choosier about whom to marry. Still others focus on rising student debt and rising housing costs, forcing people to put off marriage. Finally some believe marriage is simply an old, outdated tradition that is no longer necessary.
But given that this is a trend happening across the globe in a wide variety of countries with very different income, religious adherence, education and social factors, it’s hard to pin the blame on just a single culprit.
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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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In fact, God’s prospects look a lot better than mammon’s. Projections from the Pew Research Center show that by 2050 Christians will have grown to near 2.9 billion and Muslims to 2.8 billion. With the oil price still low, the property bubble reaching pop, and many economists predicting yet another stock market crash, I’d say that God is holding up pretty well against his old enemy. Moreover, even the heartlands of the new atheism are not future proof against religious revival. On boats throughout the Mediterranean, growing numbers of religious poor are risking everything to make the journey to Europe to share in the wealth we have long been hoarding. In the Calais refugee camp, for example, it feels obvious that this is also a battle between makeshift cardboard churches and mosques and a secular France that is totally puzzled by the resurgence of religious values it has sneered at for centuries. From the favelas of Brazil, to the Mothers’ Union of the sub-Saharan Bible belt, to the archipelago Islam of Indonesia, the poor go for God. And they have more children. Europe will be 10% Muslim by 2050.
Christianity is currently dying in Europe and the US may gradually follow suit. Pew Research predictions have US Christianity declining from three-quarters today to two-thirds in 2050. But Christianity has been around for centuries, and it remains by far the largest ideological collective the world has ever known. This hasn’t died at all. It has simply shifted its global centre of gravity south and east. And the future is China. What has died in Europe is the cosy link between church and state that was first established by the Emperor Constantine. And good riddance. For this link confused the issue, long associating God with the ruling class. With that gone, God is once again released to have a preferential option for the poor. Don’t let this local atheist lull fool you. Religion remains the future.
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This year, May 29th has been designated as a unique Sunday to pray for the Anglican Communion and give to the work of the larger Church. It is an exciting time to be an Anglican, and an important moment to stand for the truth and be counted.
The GAFCON movement is a global family of authentic Anglicans standing together to restore the Bible to the heart of the Anglican Communion, and we are growing. This last month at the Primates’ Council we launched a Bishops’ Training program, announced new appointments, and began work towards the next global conference in 2018.
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Methodists from around the world are in Portland this week for their General Conference, a big meeting about church teachings and laws that happens every four years. This year, at least, the delegates aren’t focused on bureaucratic minutiae. They are considering whether [non-celibate] gay and lesbian pastors should be ordained, and whether same-sex couples should be able to be married in the church. Depending on what they eventually choose, they may effectively decide whether the denomination should schism.
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Mo, who attended one of the nation's top colleges, is one of a small group of American citizens and residents whose names were found in ISIS personnel files obtained by NBC News and verified by the West Point Combating Terrorism Center.
In the interview, he recounts his trip to Turkey and then Syria, his ISIS indoctrination, the violence he witnessed and the growing disillusionment that triggered his dangerous escape.
"The Islamic State is not bringing Islam to the world, and people need to know that. And I'll say that…till the day I die," he said.
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What should the church commissioners, who are responsible for its £7 billion investment portfolio, do? They are charity trustees. They have a duty to make a return on the funds entrusted to them. And every penny they can raise means another pound from the collection plate can be used for something else. The answer is, of course, that they must exercise judgment.
The good news is that they are already allowed to. The church commissioners do not, as a result, invest in pornography, tobacco, gambling, non-military firearms, high interest rate lending or human embryonic cloning. But on tax abuse, surely the clearest measure of a company’s social responsibility, they’re not so clear.
Their advisers stated three years ago that “tax ethics should be a subject for investor engagement where it appears that a company’s approach is blatantly aggressive or abusive”. In other words, investment in such companies is permitted so long as the church makes clear that it expects high ethical standards on tax. In this respect, the commissioners have clearly failed.
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In “Notes from Underground,’’ Dostoevsky fired a broadside against all the Victorian do-gooders who dreamt of a perfectly rational society. “You seem certain that man himself will give up erring of his own free will,” he fulminated. He foresaw a ghastly future in which “all human acts will be listed in something like logarithm tables . . . and transferred to a timetable . . . [that] will carry detailed calculations and exact forecasts of everything to come.” In such a world, his utilitarian contemporaries believed, there would be no wrongdoing. It would have been planned, legislated, and regulated out of existence.
We are nearly there. Or so it seems....
I am deeply suspicious of the concerted effort to address all these problems in ways that markedly increase the power of states — and not just any states, but specifically the world’s big states — at the expense of both small states and the individual. What makes me especially wary is that today, unlike in Dostoevsky’s time, the technology exists to give those big states, along with a few private companies, just the kind of control he dreaded.
Consider some recent encroachments on liberty.
Read it all from the Boston Globe.
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The Church Commissioners for England have announced their latest financial results with the publication of their annual report.
The Church Commissioners' total return on their investments in 2015 was 8.2 per cent, exceeding their long-term target rate by 2%. Over the past 30 years the fund has achieved an average return of 9.7% per annum. After taking account of expenditure, the fund has grown from £2.4bn at the start of 1995 to £7.0 billion at the end of 2015.
In 2015, the charitable expenditure of the Commissioners was £218.5 million, accounting for 15% of the Church's overall mission and ministry costs. Commissioners-funded projects ranged from clubs and drop-ins to youth work and food bank hubs, all supported by local churches.
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Fewer Americans are traveling to fight alongside the Islamic State and the power of the extremist group's brand has significantly diminished in the United States, FBI Director James Comey said Wednesday.
The FBI encountered "6, 8, 10" Americans a month in 2014 and the first half of 2015 who traveled to the Middle East or tried to go there to join the Islamic State, but that number has averaged about one a month since last summer in a sustaining downward trend, Comey said.
"There's no doubt that something has happened that is lasting, in terms of the attractiveness of the nightmare which is the Islamic State to people from the United States," he told reporters during a wide-ranging round-table discussion Wednesday.
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[John] Kerry returned to some of his familiar themes including, first, that those who suppress religious freedom feed angers that make people more susceptible to recruiting by terrorists. Second, religious groups, because when they are demonstrably concerned with “stewardship of the Earth” may have many positive contributions to make. And, third, religions are mandated to help the poor and the marginalized. So their interest in job-creation globally makes them vital.
Some who read or hear Kerry (parts of whose speech are available online) will think he lives in a dream world if he thinks religions are ready to make such contributions. Some will resent his praise of religion, because they see religions by definition opposed to human good.
But the majority, if they tune in and are turned on by the Secretary of State’s words, can be readied to get back to the sources of their faith, heed the community-building (as opposed to terrorist-feeding) uses of religious mandates and promises, and offer hope for a better future. - See more at: http://divinity.uchicago.edu/sightings/religion-global-affairs#sthash.VwD1R87I.dpuf
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The center of gravity for both orthodoxy and evangelism is not among Anglo suburban evangelicals but among African Anglicans and Asian Calvinists and Latin American Pentecostals. The vital core of American evangelicalism today can be found in churches that are multiethnic and increasingly dominated by immigrant communities.
The next Billy Graham probably will speak only Spanish or Arabic or Persian or Mandarin. American evangelicals often use the language of “revival” — a word that is sometimes co-opted by politicians to mean a resurgence of a politically useful but watered-down civil religion. A congregation that ignores the global church can deprive itself of revival by overlooking those places where the Spirit is working.
The thriving churches of American Christianity are multigenerational, theologically robust, ethnically diverse and connected to the global church. If Jesus is alive — and I believe that he is — he will keep his promise and build his church. But he never promises to do that solely with white, suburban institutional evangelicalism.
The question is whether evangelicals will be on the right side of Jesus.
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But nones aren’t inheriting the Earth just yet. In many parts of the world—sub-Saharan Africa in particular—religion is growing so fast that nones’ share of the global population will actually shrink in 25 years as the world turns into what one researcher has described as “the secularizing West and the rapidly growing rest.” (The other highly secular part of the world is China, where the Cultural Revolution tamped down religion for decades, while in some former Communist countries, religion is on the increase.)
And even in the secularizing West, the rash of “religious freedom bills”—which essentially decriminalize discrimination—are the latest front in a faith-tinged culture war in the United States that shows no signs of abetting anytime soon.
Within the ranks of the unaffiliated, divisions run deep. Some are avowed atheists. Others are agnostic. And many more simply don’t care to state a preference. Organized around skepticism toward organizations and united by a common belief that they do not believe, nones as a group are just as internally complex as many religions. And as with religions, these internal contradictions could keep new followers away.
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For decades, the cultural gap between Southern cities and cities on the East and West Coasts has been narrowing to the point where the cultural riches of a place like Oxford, Miss. — with its literary scene and high end regional cuisine — are almost taken for granted.
But commerce and the Internet have pushed global sophistication into new frontiers. In Starkville, Miss., an unassuming college town that Oxford sophisticates deride with the ironic nickname “StarkVegas,” a coffee bar called Nine-twentynine serves an affogato prepared with espresso from Intelligentsia, the vaunted artisanal coffee brand.
With these cultural markers have come expressions of unblushing liberalism that would have been unthinkable a decade ago. In January, Bernie Sanders drew thousands to a rally in Birmingham, Ala. Last June, after the Supreme Court affirmed the right to same-sex marriage, the city government in Knoxville, Tenn., lit up a bridge in rainbow colors.
The result has been a kind of overlapping series of secessions, with states trying to safeguard themselves from national cultural trends and federal mandates, and cities increasingly trying to carve out their own places within the states.
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The United Nations World Tourism Organisation now puts the annual number of tourists making a journey to destination sites holy to their religion at 330 million — that is nearly one-third of all “leisure” travel worldwide. Big business for airlines, for those providing accommodation, and for travel companies.
The Association of British Travel Agents (ABTA) has just published a Special Report in its magazine. Take that massive number: 100 million are in India — visiting shrines, bathing in the Ganges. Muslims are expected to make a Hajj to Mecca at least once in their lifetime. The annual figure is over 3 million — of whom around 25,000 travel from Britain.
For Christians, at least 20 million visit Our Lady of Guadeloupe in Mexico City: however, as the population of Greater Mexico City is over 21 million, we can take it that most have not too far to travel.
In Europe, says ABTA, over 5 million visit the Vatican, 4 million go to Fatima in Portugal (on a hillside north of Lisbon) and the same number to Lourdes in France. Such visits are, for many, travel companies report, part of a general holiday break — Fatima has good beaches and hotels nearby.
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On Monday April 11 at 6 p.m. the Diocese will host an event at the Cathedral in Charleston where a number of honored guests from Africa and South America will speak about their work. A soup reception will follow. All are encouraged to join us for this unprecedented gathering.
• Bishop Rob Martin, Diocese of Marsabit, Anglican Church of Kenya
• Rose Kanyunyuzi, head of the Go Project in Uganda
• Bishop Joseph Abura, Diocese of Karamoja, Anglican Church of Uganda
• The Rev. Raymond Bukenya, the Diocese of Karamoja, Anglican Church of Uganda
• Bishop George Kasangaki, Diocese of Masindi-Kitara, Anglican Church of Uganda
• The Rev. Paul Ssembiro, recent past Provincial Coordinator for Mission and Evangelism in Uganda, and the present Country Team Leader of African Enterprises
• Bishop Elias Chakupewa, Diocese of Tabora, Anglican Church of Tanzania
• Bishop Raphael Samuel is the Bishop of Boliva
• The Rev. Geison Vasconcellos, Diocese of Recife, Brazil
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Your Graces, dear brothers in Christ
As we enter Passiontide, with less than two weeks until Easter, I wanted to write to wish you all a celebration of Holy Week and the day of Resurrection that is all-consuming in its joy and power. Uniquely, we proclaim a saviour who has overcome death, having lived fully through every experience and temptation of life, and having himself died.
Our great enemy, who tells us that all things end in pointlessness, is defeated by the empty tomb, and with all Christians around the world, we should celebrate without limit.
On Easter day, at Canterbury Cathedral, full of the memories of our Meeting in January, I shall be praying for you and rejoicing in your fellowship in the proclamation of the good news of Jesus Christ.
Since that Meeting, there have been numerous developments. First, we should be aware of the great rejoicing and thankfulness that the outcome of the Meeting gave to many Christians around the world. We have all received numerous comments of thankfulness that the Anglican Communion, deeply divided in many areas, managed in the part of its leadership which is the Primates’ Meeting, to vote unanimously, amongst those present, to walk together. As you will remember, at that crucial moment, we undertook to seek personally to ensure that what we voted, was put into practise.
Since that time, as I undertook to you, I have followed through by changing the representation of those bodies where I have the ability to make a decision, so as to put into effect the agreement we reached amongst ourselves.
We must, of course, remember that as in the early Church, as we read in the Acts of the Apostles, there is never an end to these issues. So long as the Church is made up of human beings, it will be made up of sinners. In consequence, we will take decisions and say things that are inappropriate or wrong. The strength of the East African revival was not that it produced sinless people but that it taught sinners to walk in the light. That meant that they were to confess their sins, repent and acknowledge them.
At Lambeth 1998, Resolution III point 6, as well as affirming “the enhanced responsibility here in offering guidance on doctrinal, moral and pastoral matters” of the Primates’ Meeting, also said that the responsibility of the Primates’ Meeting “should be exercised in sensitive consultation with the relevant provinces and with the ACC or in cases of emergency the Executive of the ACC, and that while not interfering with the juridical authority of the provinces, the exercise of these responsibilities by the Primates’ Meeting should carry moral authority calling for ready acceptance through the Communion”.
There are numerous other examples indicating that we should work closely together.
In all cases, back as far as 1857, it is well recognised that there is no single body within the Anglican Communion that has juridical authority over individual provinces. We are autonomous but interdependent.
For these reasons, I hope and pray that every province that is able will be present in Lusaka. The decisions we took in January can only have effect if they gain general ownership amongst the Communion, taking in laity, priests and bishops. Even if a province is not able to be present, I urge you to pray fervently for the outcome of the ACC. We will need to elect a new Chairman, and such a position should be someone, who, speaking the truth in love, seeks to unite the Communion in truth-filled service to Jesus Christ, and not to uphold any particular group at the expense of the Common Good, so long as we are within acceptable limits of diversity.
The ACC is the only body in which laity and clergy, other than bishops, are represented, and is thus of a special importance. It will discuss many matters, including those that we raised in January at Canterbury. These will include our evangelism and witness, the impact of climate change, our response to the great global refugee crisis, our support for those caught in conflict, and above all persecution.
Only those who are present will be able to make their voice heard and their votes effective. I therefore urge you to make every effort to join us in Lusaka, so that, in the presence of the risen Christ, we may continue our often painful, but ever hopeful journey in his service.
This brings my love, respect and commitment to service in the name of Christ our peace, Christ our saviour and Christ our truth.
+ Justin Cantaur
The Most Reverend and Right Honourable Justin Welby
Archbishop of Canterbury
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Filed under: * Anglican - Episcopal - Anglican: Primary Source -- Statements & Letters: Primates Archbishop of Canterbury --Justin Welby Anglican Consultative Council Anglican Primates Primates Gathering in Canterbury January 2016 Anglican Provinces Anglican Church of Kenya Episcopal Church (TEC) Sexuality Debate (in Anglican Communion) Same-sex blessings * Culture-Watch Globalization Marriage & Family Religion & Culture * Theology Anthropology Ecclesiology Ethics / Moral Theology Pastoral Theology
If we ask what is driving this assault on the free exercise of religious conviction, the answer is that it is in large part driven by a human rights agenda which sees religion and human rights as antithetical not simply on specific issues, but across the board. As the legal scholar Louis Herkin puts it: ‘The human rights ideology is a fully secular and rational ideology whose very promise of success as a universal ideology depends on its secularity and rationality.’
In addition, there is also deep seated fear about religiously inspired violence. The growing threat of terrorist activity driven by an Islamist ideology has led many governments across the world, including the government in this country, to conclude that religion can be dangerous and that the best way to counteract this danger is seek to suppress the dissemination of ‘extremist’ religious ideas.
What this combination of a secular rights ideology and fear of Islamic terrorism is in danger of leading to, if indeed it has not led to it already, is the undermining of the very rights that human rights advocates and Western governments say that they support.
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The ultimate sin today, [Andy] Crouch argues, is to criticize a group, especially on moral grounds. Talk of good and bad has to defer to talk about respect and recognition. Crouch writes, “Talk of right and wrong is troubling when it is accompanied by seeming indifference to the experience of shame that accompanies judgments of ‘immorality.’”
He notes that this shame culture is different from the traditional shame cultures, the ones in Asia, for example. In traditional shame cultures the opposite of shame was honor or “face” — being known as a dignified and upstanding citizen. In the new shame culture, the opposite of shame is celebrity — to be attention-grabbing and aggressively unique on some media platform.
On the positive side, this new shame culture might rebind the social and communal fabric. It might reverse, a bit, the individualistic, atomizing thrust of the past 50 years.
On the other hand, everybody is perpetually insecure in a moral system based on inclusion and exclusion. There are no permanent standards, just the shifting judgment of the crowd. It is a culture of oversensitivity, overreaction and frequent moral panics, during which everybody feels compelled to go along.
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...we are “To Make Biblical Anglicans for a Global Age.”’
That was the T-shirt version, and it has stuck! I am more convinced now than ever, however inadequately we have received, embodied and conveyed it, that this was a vision from the Lord. I have also come to accept that what takes a year or two for a new rector to establish in a parish takes five years for a bishop to achieve in a diocese. It is only in recent years have I noticed rectors reciting this statement in a way that rolls naturally off of their tongues.
Now in this ninth year as your bishop I remain unswervingly committed to our calling. I see also the need to doggedly keep it before us. Frankly, this vision is like a railroad track—that is, it has two rails. One rail is a local focus and the other is more global.
So let me elaborate afresh: To Make Biblical Anglicans will mean two things:
• To help every congregation to engage every generation with the Good News of Jesus Christ
• To help shape emerging Anglicanism in the 21st Century
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Filed under: * Anglican - Episcopal * Christian Life / Church Life Parish Ministry Evangelism and Church Growth Ministry of the Laity Ministry of the Ordained * Culture-Watch Globalization * South Carolina * Theology
A massive leak of top-secret Islamic State documents has exposed details of the terrorist network’s global recruitment programme.
Security services were last night examining files alleged to contain names, addresses and family contacts of 22,000 jihadist fighters, including at least a dozen British recruits.
The leak was hailed as a severe setback for Isis, providing vital intelligence on the war effort in Syria and Iraq. Will Geddes, managing director of International Corporate Protection, a threat management company, said that the leak, if verified, would be a blow to the group. “They will be in massive crisis mode, worried about what is in there, who is in there and how it will disrupt their activities,” he said.
Read it all (requires subscription) or Christian Today covers the story here (open access) and the original report from Sky is here
The coalition has managed to push IS out of the Iraqi cities of Tikrit and Ramadi, as well as an ever-increasing stretch of Syrian-Turkish borderland.
Enemies of the "caliphate", backed by (mostly) US fighter jets, are now bivouacked 50km (30 miles) from the IS "capital" of Raqqa, in northern Syria.
Yet IS' hold on its most valuable strategic terrain, the areas seized either in or before 2014, is still uncontested.
It is entrenched in Mosul and Raqqa and the Sunni Arab tribal heartland of the Euphrates river valley, which stretches from eastern Syria to western Iraq.
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Jewish students will turn their backs on leading universities en masse as they react to growing campus antisemitism, it has been claimed.
Jews disproportionately attend a small number of universities, which they have nicknamed “Jewnis”. The University of Manchester was once one of the most favoured but lost its place to Leeds, Birmingham and Nottingham after pro-Palestinian motions by its student union. These included twinning with An-Najah University in the West Bank.
Bristol has rapidly grown in popularity among Jews. Cambridge and Oxford also have significant numbers, as do University College London, King’s College London and LSE.
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