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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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The ethics of becoming a parent and the ethics of being a parent seem to have a different character and different rules. For example, what counts as selflessness in the latter may be criticised as selfish in the former. Thus, on the model of the ethics of war, we may separate the ethics of parenthood into two phases, which might be parodied as jus ad parenthood and jus in parenthood.
The critique of parenthood as selfish relies on a strong distinction between becoming and being a parent, so that a parent's own selfless dedication to their children cannot count in their favour. The charge is that the decision to become a parent is a selfish one because it effectively hijacks society's sense of justice towards the needs of children once created to socialise the costs of a private and therefore necessarily self-interested lifestyle choice.
My concern in this article has been to reject the strong distinction between the ethics of becoming and the ethics of being a parent, and hence the claim that parenthood is selfish.
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Filed under: * Culture-Watch Children History Marriage & Family Psychology Religion & Culture * International News & Commentary Australia / NZ * Theology Anthropology Ethics / Moral Theology
With the great benefit of having heard all the talks that came before him, Prof. McGrath was able to tailor his remarks to the themes of the other speakers, while at the same time illuminating those points with his own insights drawn from C.S. Lewis' many writings. He sketched his main theme by asking and then answering his own question as he imagined Lewis would: "What can we do to change the story that dominates our culture? Tell a better story -- capture the imagination."
As a starting point for understanding the age we live in, he recommended philosopher Charles Taylor's definitive work, A Secular Age (2007). There Taylor carefully traces the "shift in master narratives" which has taken place since the 1500's: then it was difficult not to believe in God, while today people find it difficult to believe in God.
Taylor draws a sharp distinction between natural and supernatural. While the latter used to be regarded as not impossible, the concept was undermined beginning with the modern philosophies of Descartes and Spinoza, which were amplified by the post-moderns Heidegger and Wittgenstein. But post-modernism asks us to accept things which cannot be proved, based wholly on assumptions. (Philosophy, like theology, is fiduciary in that it asks us to trust the philosophy that is expressed. Yet philosophy will not accept or trust in the existence of God, which likewise cannot be proved.)
C.S. Lewis, said McGrath, is neither modern nor post-modern. He bridges both camps -- he mingles reason with imagination. And this insight will help us break the power of today's master narratives ("metanarratives") over the popular imagination.
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Sure, anti-Christian bigots will sometimes act like intolerant thugs, demanding that a Brendan Eich be fired, or calling for a conservative Christian college to conform to ideological liberalism in every respect. But when that happens, critics (like me) will denounce the bigots, drawing on resources from within the liberal tradition to defend the principle of tolerance for every American, secular and devout, against the illiberal do-gooders who prefer moral purity (as they define it) to freedom.
But that’s not good enough for Hanby, Weigel, and Dreher. They are in mourning for Christianity’s loss of cultural hegemony in the United States.
I’d like to suggest that they should get over it — that, rightly understood, Christianity can be most fully itself when it relinquishes political and cultural rule, when it ceases to identify itself so closely with any particular political order.
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Filed under: * Culture-Watch History Law & Legal Issues Marriage & Family Psychology Religion & Culture Sexuality * Economics, Politics Politics in General * International News & Commentary America/U.S.A. * Theology Ethics / Moral Theology
The contradiction in Mr. Sisi’s aim of keeping the heterosexual, conservative Muslim man at the top of Egypt’s moral hierarchy is glaring. You can’t trump the Islamists in their piety and lead a campaign against minorities like atheists and gay men even as you condemn extremist violence and show solidarity for free speech and free thinking.
This week we mark the fourth anniversary of the 2011 revolution. Although it has not delivered the political freedoms it called for, it did begin an unraveling of authority that has left Egypt’s self-appointed moral guardians disconcerted and scrambling. Armed with social media, more people are insisting on asking and telling — about personal belief and sexual identity. A reckoning is long overdue in a country where religion and morality have so often been bent to suit the political expedients of its rulers.
Despite the clampdown, atheists are openly challenging such hypocrisy. Social media has allowed those who “deviate” from the authoritarian template to find one another and express themselves in ways that the regime, its men of religion and its media otherwise deny them. A religious revolution has begun, but not on Mr. Sisi’s or the clerics’ terms. We all stand to gain if fathers no longer testify against sons, and families no longer feel the need to prove their loved ones are “real men.”
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Filed under: * Culture-Watch Law & Legal Issues Psychology Religion & Culture * Economics, Politics Politics in General * International News & Commentary Middle East Egypt * Religion News & Commentary Other Faiths Atheism * Theology Ethics / Moral Theology
Tone is equally difficult to achieve; electronic media has no volume control. The US President Teddy Roosevelt spoke of speaking softly and carrying a big stick. Electronic media speaks loudly and carries a big stick – through it we have no other means of speaking, especially in the compressed form that is often used.
For disputes within church communities, Jesus in Matthew’s Gospel makes it quite clear that personal interaction is essential – yet all of us feel that when someone has done something wrong, we should all say so! Electronic media breaks through locked doors, and pierces people painfully. It is not for all of us to set everyone right on everything. There’s a point at which we need to leave it to those who know people to speak to them personally and quietly – in spaces where the tone is subtle and full of love. That is how people can be put back together rather than torn apart and left lying around in electronic media space.
Love often says don’t tweet. Love often says don’t write. Love often says if you must rebuke, then do so in person and with touch – with an arm around the shoulder and tears in your eyes that can be seen by the person being rebuked.
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Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby * Culture-Watch Blogging & the Internet --Social Networking Psychology Religion & Culture * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Scripture
I have a confession.
When I was in college, I read a book by a prominent megachurch pastor. The author told me to live like a child of God. He told me God wanted to bless me. He also mentioned that if I only believed, God would give me the nicest house in the neighborhood. That seemed to make sense.
The author explained that he once wanted the nicest house in the neighborhood, and God gave it to him. Here was a man with evidence. Not only did he have the story about the house, and other anecdotes, he also had a very nice set of white teeth (Ah, supernaturally white, I thought).
This was my first introduction to what is popularly called the “prosperity gospel” or the “health and wealth” gospel. At the time, the logic seemed airtight: “If it worked for him, why shouldn’t it work for me?”
If I had dug a bit deeper, though, I would have seen the actual reason it worked for him and not for me. It’s because the prosperity gospel is a pyramid scheme.
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In his new memoir, Dear Father, J. Ivy describes the pain of being abandoned by his father. But the book is not just about that relationship and what might have been. It's a retracing of a unique career, and what it took for Ivy to get to the place he is today. A Grammy Award-winning poet and spoken-word artist, Ivy is also the author of the book HERE I AM: Then & Now and has collaborated with Kanye West and Jay-Z.
He tells NPR's Rachel Martin that his path to becoming a writer was a long one....
One of the chapters [in his new memoir] is actually titled ... "Forgiveness is Remembering to Forgive Again." And I learned that because there would be so many moments, you know so many life moments that would happen and ... I wish my father was there for me to pick up the phone and talk to him. A year and a half after that moment, after us reconnecting, he passed away. ... There was a lot of regret, which would lead back to those moments of anger. And there was guilt and there was sadness. And, you know, there were just these things that would reconjure in my mind. And it wasn't until I wrote this poem that I was able to exercise that forgiveness on a regular basis.
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99% of people are stupid. Luckily, I’m part of the other 2%— Bill Murray (@BiIIMurray) January 25, 2015
n his Preface, the Bishop of Coventry notes that that the report is offered as a resource for theological reflection that can "inform the improvisations the church will continue to require in its practice of leadership and anchor them in faithfulness to the gospel…. How do the dynamics of Church life and leadership in the New Testament apply to the Church today? How might we draw faithfully and creatively on the rich traditions of the church over two millennia around authority, responsibility and service? How can we talk constructively about ambition in church life and deal with the realities of disappointment and the experience of failure? These are not just issues for those who exercise senior leadership in the Church of England. We hope this report can contribute to fostering serious thought and prayer about them."
Professor Loveday Alexander, one of the members of the Faith and Order Commission, comments: "What we are offering, as a gift to the Church and as the result of many years of collective reflection, is a theological contribution to practical thinking about leadership development in the Church. We have tried to set out some of the deep spiritual roots of the Church's understanding of what it means to exercise leadership within the body of Christ."
Read it all and note the whole report is there.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Parish Ministry * Culture-Watch Psychology Religion & Culture * International News & Commentary England / UK * Theology Ethics / Moral Theology Pastoral Theology Theology: Scripture
Instead of being watched by the state through telescreens, we carry our own screens—ones that put more information at our fingertips than an entire government department could have compiled in Orwell’s day. Big Brother has been defeated by capitalist technology.
But if, like most of his contemporaries, he was too gloomy, Orwell got one thing uncannily right. In an appendix to his dystopian novel, he discussed how an idea could be made literally unthinkable if there were no words to express it. The illustration he gave was the word “free.” In Newspeak, “free” could be used only in the sense of “this field is free from weeds” or “this dog is free from lice.” The concept of political or intellectual freedom had disappeared, because no one could put it into words.
What an eerily prescient example to have chosen. In recent years this is more or less what has happened to the word “free.” In 1948, “freedom” still had its traditional meaning of a guarantee against coercion: freedom of speech, freedom of assembly, freedom of worship. Since then, however, “freedom” has come to mean “entitlement,” as in “freedom to work,” “freedom from hunger,” “freedom from discrimination,” and so on. Thus, the notion that the state ought not to boss us around becomes harder to convey, and the politician who supports that notion is disadvantaged.
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Some people have obvious activities to chop. If you're surfing the web for four hours a day or spending your weekends in a casino, you know what needs to be done. But I'd wager most of us have more difficult decisions to make. Streamlining our schedules and keeping our sanity involves continually choosing the best from among the merely good.
In my interview with Bill Hybels from the Spring issue of Leadership, I asked him what changes he'd made to simplify his life. He talked about scheduling. "I know that sounds like such a boring subject," he said, "but sitting down before God with a calendar and a submitted spirit is one of the holiest things you can do."
That's good advice. I don't think following it will magically make our lives simple. If we wanted simple, we wouldn't have chosen ministry. But bringing our complicated lives before God and submitting every detail to his will—that's a pretty good place to start.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry * Culture-Watch Blogging & the Internet --Social Networking Psychology Religion & Culture Science & Technology * Theology Anthropology Ethics / Moral Theology Pastoral Theology
The Supreme Court announced Friday it will decide this term a historic question about whether the Constitution requires same-sex couples be allowed to marry or whether states are free to limit marriage to its traditional definition as a union only between a man and a woman.
The court will answer a question left open when it last confronted the issue in 2013 and said that a key portion of the federal Defense of Marriage Act was unconstitutional and in a separate case allowed same-sex marriages to resume in California.
The court Friday accepted cases from Michigan, Ohio, Kentucky and Tennessee, where restrictions about same-sex marriage were upheld by an appeals court, to confront the issue. The court will hear oral arguments in April and decide the issue by the time justices adjourn in June.
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Filed under: * Culture-Watch Law & Legal Issues Marriage & Family Psychology Religion & Culture Sexuality --Civil Unions & Partnerships * Economics, Politics Politics in General * International News & Commentary America/U.S.A. * Theology Anthropology Ethics / Moral Theology
Good morning. The British Museum opened its doors on this day in 1759, the first national public museum in the world. Sir Hans Sloane had gathered 71,000 artefacts from many parts of the world and these formed the core of the collection. 5,000 visitors a year to begin with has grown to six million annually now. As success stories go, the British Museum is hard to beat.
I must have been eleven when I first went there. I recall being surprised that not everything in the British Museum came from Britain. My juvenile and literal mind needed broadening. Fortunately my education provided windows onto different cultures and histories. At places like the British Museum many of us realise how much we have to learn from countries we’ve never visited, people we’ve never met and things which happened long before we were born.
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Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Culture-Watch History Psychology Religion & Culture * Religion News & Commentary Inter-Faith Relations * Theology Ethics / Moral Theology
After high school, I attended a Christian liberal arts college. In the first semester of my freshman year, I signed up for a course with a brilliant, articulate, recently minted DPhil graduate of Oxford University. The textbook for our introduction to the Bible course was Jesus: A New Vision, by Marcus J. Borg, a prominent fellow of the Jesus Seminar. The scholarly project intended to discover “the historical Jesus” apart from creedal commitments or church teaching....
For me, this dose of higher criticism was nearly lethal. Any sense that the Bible was divinely inspired and trustworthy, or that the creeds had metaphysical gravitas, started to seem implausible. The best I could muster was that, somehow mystically, perhaps Jesus was the Christ, existentially speaking....
When I told my father what I was thinking, he was alarmed. He recommended different apologetics works that defended biblical authority. I sloughed them off. Keep in mind that this was an era before figures such as Craig Blomberg, N. T. Wright, and Luke Timothy Johnson had gained notoriety among evangelicals and had written their best work on the historical reliability of the Scriptures.
Then Dad had a brainstorm. He knew that I was enamored with modern philosophy. So one day when I phoned home, he said, “There’s an evangelical theologian who might interest you. His PhD is in philosophy....His name is Carl F. H. Henry. Find the volumes of God, Revelation, and Authority in your library, and read them before you decide to give up the faith.”
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Filed under: * Christian Life / Church Life Parish Ministry Ministry of the Ordained Preaching / Homiletics * Culture-Watch Children Marriage & Family Psychology Religion & Culture * Theology Seminary / Theological Education
A quarter of Jews in Britain have considered leaving the country in the last two years and well over half feel they have no long term future in Europe, according to a survey published on Wednesday.
Additionally, anti-Semitic beliefs are widely prevalent among the wider public with 45 percent of Britons agreeing with at least one anti-Semitic sentiment, the YouGov poll for the Campaign Against Antisemitism (CAA) group found.
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Filed under: * Culture-Watch History Law & Legal Issues Psychology Religion & Culture Violence * Economics, Politics Foreign Relations Politics in General Terrorism * International News & Commentary England / UK Europe * Religion News & Commentary Other Faiths Islam Judaism * Theology Ethics / Moral Theology
Serving as another indication of the public's perceptions of an improving economy, 45% of Americans now say it is a good time to find a quality job, up from 36% in December, and as high as this indicator has been since May 2007.
Gallup has asked Americans about their views of the job market on a monthly basis since August 2001, when 39% of Americans agreed that it was a good time to find a quality job. These views became less positive through 2003, but then turned the corner. By January 2007, 48% said it was a good time to find a quality job -- the highest Gallup has recorded. Positive views of the job market began to drop that year and dropped further with the onset of the Great Recession, reaching the all-time low of 8% in November 2009 and again in November 2011. Since 2012, these attitudes have been recovering, breaking through the 30% line in 2014 for the first time in six years, and jumping to 45% this month.
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PROFESSOR JAMES GRIMMELMAN: When you start experimenting on people, you start manipulating their environment to see how they react, you’re turning them into your lab rats.
CHRISTIAN RUDDER: The outrage that greeted that particular experiment far outstripped its practical implications.
DANAH BOYD: Why the controversy blew up at the time and in the way that it did is that we’re not sure we trust Facebook.
LUCKY SEVERSON, correspondent: There were tremors of ethical outrage when a major scientific journal revealed that the social media site Facebook had conducted experiments, altering what customers see on their own pages. The outrage was voiced across all forms of media, both traditional ones and digital outlets like YouTube.
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Filed under: * Culture-Watch Blogging & the Internet --Social Networking Psychology Science & Technology * Economics, Politics Economy Consumer/consumer spending Corporations/Corporate Life * Theology Ethics / Moral Theology
How to share the gospel in a bazaar world? Lately I’m seeing the need to reverse what I learned as the linear process from inner conversation to service in the world. What if instead the Spirit is leading us to begin with acts of mercy and justice? How can we use our connective technology to host conversations about real-life experiences, to ask thoughtful questions and then see where our stories intersect the gospel? And then how can we take things deeper, challenging one another to live a life of integrity and purpose, using God’s gifts for the healing of the world?
I’ve also been intrigued by communication models such as the TED talks, the Episcopal Story Project and the Khan Academy. Where I’m serving, the question is this: how do we move the discussion from the (mostly empty) couches in the parish hall to the online world that people can access from where they are, when they have the time? It’s about going where people are, rather than continuing to try to make them come to us.
After finally letting go of some old wineskins, my church is finding creative energy to go after new ones. I don’t know what exactly this will look like, but it is a thrill and a privilege to be a gospel-bearer during this reformation. There is much for us to receive, but we won’t have the hands to do it unless we set down whatever things are no longer working.
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Filed under: * Christian Life / Church Life Parish Ministry Adult Education Evangelism and Church Growth * Culture-Watch Blogging & the Internet --Social Networking Psychology Religion & Culture * Theology Anthropology Ethics / Moral Theology
“We are in a situation that is a situation of war.” The words of Roger Cukierman, head of the main Jewish representative body in France, reverberated on Sunday at the end of a week that had seen a vulnerable community shattered by the deaths of several Jews in a series of terrorist incidents.
“Jews are very afraid,” says Emmanuelle, a young Jew, who like many did not want her last name used. “There is a real, justified paranoia.”
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Filed under: * Culture-Watch Law & Legal Issues Psychology Religion & Culture Violence * Economics, Politics Politics in General Terrorism * Religion News & Commentary Inter-Faith Relations Other Faiths Islam Judaism Secularism * Theology
Navigating the Internet used to mean painstakingly typing the exact address you wanted into your computer. The web browser and the search engine simplified that, giving us the Internet we take for granted today.
Now, across Silicon Valley, companies from tiny start-ups to titans like Google and Facebook are trying to bring the same simplicity to smartphones by teaching apps to talk to one another.
Unlike web pages, mobile apps do not have links. They do not have web addresses. They live in worlds by themselves, largely cut off from one another and the broader Internet. And so it is much harder to share the information found on them.
It is not just a matter of consumer convenience. For Google and Facebook, and any company that has built its business on the web, it is a matter of controlling the next entryway to the Internet — the mobile device.
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Filed under: * Culture-Watch Blogging & the Internet --Social Networking Globalization Psychology Science & Technology * Economics, Politics Economy Consumer/consumer spending Corporations/Corporate Life * Theology Anthropology Ethics / Moral Theology
The terrorist attack in France that targeted a satirical weekly, killing 12 people, has seen an outpouring of solidarity, both in France and around the world, in defense of shared values of free speech and tolerance.
But at the same time, the attack has given new fodder to Europe's burgeoning populist movements – in a way that could prevent mainstream leaders from easing the tensions in their countries magnified by the assault on the magazine Charlie Hebdo.
Rising resentments across Europe call for leaders to act inclusively against Islamophobia, experts say. But the Continent's populist swing, already eating away at support for mainstream parties, could extract a greater political cost than European leaders are willing to make.
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Filed under: * Culture-Watch Law & Legal Issues Psychology Religion & Culture Violence * Economics, Politics Foreign Relations Immigration Politics in General Terrorism * International News & Commentary Europe * Religion News & Commentary Ecumenical Relations Inter-Faith Relations Other Faiths Islam * Theology Ethics / Moral Theology
A show opened in New York recently that didn't get a whole lot of attention, but it features some of the most powerful singing voices you've never heard. You haven't heard them because for most of the performers, this is their first time on the stage. They've been singing their whole lives -- in church, in amateur groups, in the shower -- but like so many who had dreams of making it big, life somehow got in the way.
The show was created by a theater producer and former disc jockey named Vy Higginsen, who has made it her mission to preserve a special part of American culture: African-American music, both gospel and popular music like soul and R&B. She found a pool of untapped talent, men and women in what she calls their "second half of life" just waiting for their chance to shine.
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Filed under: * Christian Life / Church Life Liturgy, Music, Worship Parish Ministry * Culture-Watch Marriage & Family Music Psychology * Theology Anthropology Christology Soteriology
But last Sunday, sitting and trying to be unobtrusive on the back row of the circle of chairs at House for All Sinners and Saints in Denver and watching the eclectic crowd gathering around the central altar, I thought of another thing I might say to pastors and churches about offering a welcome.
Apart from any specific programming or practice that a church might implement in order to be more hospitable to LGBT people, I think I’d suggest that churches would simply do well to ask themselves: Do we want—do we really want—queer people walking through our doors and sitting in our pews and sharing in our post-service potlucks? Are we asking about how to welcome them because we feel that we must, or is it that we really do want these people among us because they’re our neighbors and friends?
I watched Nadia on Sunday walking around the room greeting people who were there. I saw her giving long, tight hugs, high fives, and warm smiles to dozens of folks, lingering to talk with them and (it appeared) hear their stories and concerns from the past week. I watched her during the ten-minute interlude after her sermon, as she cradled one of the infants of the congregation on the edge of the room. And my main impression was, This woman just likes this ragtag bunch of people here. She liked them. She was happy to be with that crew. And they, in turn, seemed happy to be in her company. They seemed to want to talk a bit longer with her, and they didn’t resist those hugs and high fives at all.
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Filed under: * Christian Life / Church Life Liturgy, Music, Worship Parish Ministry Pastoral Care * Culture-Watch Psychology Religion & Culture Sexuality * Theology Pastoral Theology
In summary, the rationale behind the PMM is:
funeral services of suicides conducted by Church of England clergy may be in contravention of Canon B38; and
removing this canonical bar [on the use of “the rites of the Church of England” in these circumstances] “would send a very positive message to society at large, particularly if presented in the context that it was actually recognising current practice.”
Not quite the “legalization of suicide” or a “U-turn on funerals” of the headline; essentially an alignment of canon law with current custom and practice that will have little perceptible impact on the families of those involved. If clergy adherence to canon law were a major concern to the Church, infractions such as these are not necessarily the place at which one would start. As the Revd Gavin Foster has observed:
“the requirements of Canon Law were perceived by clergy to be distant, ‘other’, far away and irrelevant to the everyday life of the Church. [Anglican] clergy seemed to be only vaguely aware of the requirements of canon law and would frequently (and quite often knowingly) breach them.”
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Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Health & Medicine Law & Legal Issues Psychology Suicide Religion & Culture * International News & Commentary England / UK * Theology Anthropology Eschatology Ethics / Moral Theology Pastoral Theology
Days before he was scheduled to die, inmate Frank Van Den Bleeken has been told he won't be allowed to die from an assisted suicide, despite his request. Last fall, a court approved a deal that would have allowed him to end his life.
The planned euthanasia was called off this week, after the doctor who was to oversee the procedure backed out. Belgian justice officials said Tuesday that they will work out a better solution for Van Den Bleeken.
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Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Health & Medicine Law & Legal Issues Life Ethics Prison/Prison Ministry Psychology * International News & Commentary Europe Belgium * Theology Anthropology Ethics / Moral Theology
Every year, the American Time Use Survey asks thousands of Americans to record a minute-by-minute account of one single day. For many “prime-age” adults, those between the ages of 25 and 54, a significant chunk of time on weekdays is taken up by work. But for the almost 30 million prime-age Americans who don’t work, a typical weekday looks far different.
Nonworkers spend much more time doing housework. Men without jobs, in particular, spend more time watching television, while women without jobs spend more time taking care of others. And the nonemployed of both sexes spend more time sleeping than their employed counterparts.
One way to see these patterns is to look at what the “average” nonemployed person does with his or her time. That’s the view you see in the charts above. But averages are by nature a simplification, one that can sometimes obscure reality. For example, in the chart above, you can see that from 10 a.m. to 6 p.m., about 10 percent of men are consistently spending time on education. That could mean that many men spend a small portion of their days — albeit at different times — on education, or it could mean that about 10 percent of men spend nearly all of their time on education.
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Dr. Seitz, one of the pledge’s authors, said that as an academic he does not “do the kind of weddings on a regular basis as someone whose full-time job” is in the clergy. And many of those who have signed his pledge appear to be laypeople, or women in traditions in which women do not perform weddings. Like them, he is mostly an observer, and one of his observations is that we are in “a funny time.”
If marriage moves toward becoming just “a contract between two people, the state can take care of that,” Dr. Seitz said. “And it makes a lot of sense — property, custody of children.” But he believes that marriage needs more, and that the state may be weakening, rather than enhancing, the customs and mores that uphold the institution.
Dr. Radner, the pledge’s other author, is on sabbatical in France, which has long separated religious marriage from civil marriage. Seeing the separation up close has only made him more of a fan.
“Just living here made me realize that the church can function rather well,” he said, “and also avoid some of the conflict that we seem to get all embroiled in in the U.S. over sexuality matters, by being somewhat disentangled, practically, from the civil marriage system.”
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Filed under: * Anglican - Episcopal * Christian Life / Church Life Liturgy, Music, Worship Parish Ministry Ministry of the Ordained * Culture-Watch Law & Legal Issues Marriage & Family Psychology Religion & Culture Sexuality --Civil Unions & Partnerships * Economics, Politics Politics in General State Government * International News & Commentary Canada * Religion News & Commentary Other Churches * Theology Anthropology Ecclesiology Ethics / Moral Theology Pastoral Theology Sacramental Theology Seminary / Theological Education
The Church of England is embroiled in a row over proposals to sweep away laws that forbid a full Christian funeral to people who have taken their own lives.
Most clergy now regard suicide with far more sympathy than when ‘self murder’ was still a crime, and the move will be seen as reflecting a growing acceptance as more Britons choose to end their lives in clinics such as Dignitas in Switzerland.
But some critics within the Church say the reforms will ‘legalise’ suicide, which should still be regarded a serious sin.
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Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Health & Medicine Psychology Suicide * Theology Anthropology Eschatology Ethics / Moral Theology Pastoral Theology
For me, moral injury describes my disillusionment, the erosion of my sense of place in the world. The spiritual and emotional foundations of the world disappeared and made it impossible for me to sleep the sleep of the just. Even though I was part of a war that was much bigger than me, I still feel personally responsible for its consequences. I have a feeling of intense betrayal, and the betrayer and betrayed are the same person: my very self.
Calling my experience “disillusionment” does not describe how I feel about those with whom I shared military service. Nor have I become disillusioned with the ability and dedication of the U.S. military to meet specifically identified objectives.
What began to erode for me in Iraq in 2004 was my perception of good and evil. What I lost was a world that makes moral sense.
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Across the world, people who reject all religious belief or profess secular humanism are facing ever worse discrimination and persecution, but the existence and legitimacy of such ideas is becoming more widely known and accepted. That is the rather subtle conclusion of the latest report by the International Humanist and Ethical Union, an umbrella body for secularist groups in 40 countries, which in 2012 began making annual surveys of how freedom of thought and conscience are faring worldwide.
In common with lots of other reports on the subject, it noted that many countries still prescribe draconian penalties for religious dissent, through laws that bar blasphemy against the prevailing religions or "apostasy" from Islam. Some 19 countries punish their citizens for apostasy, and in 12 of those countries it is punishable by death. In Pakistan, the death sentence can be imposed for blasphemy, for which the threshold is very low. In all, 55 countries (including several Western ones) had laws against blasphemy; the perceived offence could lead to prison terms in 39 countries and execution in six.
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Pope Francis issued a blistering critique Monday of the Vatican bureaucracy that serves him, denouncing how some people lust for power at all costs, live hypocritical double lives and suffer from "spiritual Alzheimer's" that has made them forget they're supposed to be joyful men of God.
Francis' Christmas greeting to the cardinals, bishops and priests who run the Holy See was no joyful exchange of holiday good wishes. Rather, it was a sobering catalog of 15 sins of the Curia that Francis said he hoped would be atoned for and cured in the New Year.
He had some zingers: How the "terrorism of gossip" can "kill the reputation of our colleagues and brothers in cold blood." How cliques can "enslave their members and become a cancer that threatens the harmony of the body" and eventually kill it by "friendly fire." About how those living hypocritical double lives are "typical of mediocre and progressive spiritual emptiness that no academic degree can fill."
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There is little doubt that those in favour of changing the law on assisted suicide have talked up a storm. In spite of peers expressing very mixed opinions during debates on the Assisted Dying Bill, the casual observer might be forgiven for thinking that all that remains to be done is to find effective safeguards ensuring that vulnerable individuals are not pressured into requesting assistance for ending their own lives; otherwise the matter is a done-deal. Leaving to one side, the rather important point that finding effective safeguards is proving as elusive as finding the Holy Grail, recent announcements from the medical profession have helped to bring some much-needed perspective to the debate.
The Royal College of Physicians’ recent announcement that, in the light of a thorough survey of its members, it will continue to oppose a change in legislation, is significant...
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I' ve worked up a good lather in the so-called “culture war” around homosexuality and same-sex marriage for about two decades now. And I’m just as committed to the Christian view on sexuality as I am to engaging the issue in spirited and civil debate. However, to debate the issue seriously and truthfully, we must seek an honest picture of what our opponents actually believe — working from what we think they believe is neither helpful nor respectful.
While there are people of many diverse beliefs and convictions — including gay and lesbian people — who oppose same-sex marriage, here are 10 foundational truths that inform the traditional, orthodox Christian belief.
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Though I respected, and continue to respect, both groups [IVCF and Campus Crusade] equally, I eventually chose IVCF because it put more focus on friendship evangelism and less on door-to-door evangelism. Whereas the door-to-door method follows a sales model, with the evangelist approaching a stranger and then taking him through a carefully scripted gospel presentation (the booklet of choice in my day was “The Four Spiritual Laws”), the friendship model attempts first to cultivate a relationship with a non-believer (who might live in your dorm or attend classes with you) and then introduce the gospel in a more casual and natural way.
At the time, I did not possess any theories about the most effective or most biblical method of evangelism. I gravitated toward friendship evangelism because it better suited my personality and because, well, it “felt” right. Like many other Americans, I’ve always hated the “hard sell” and have quickly (if politely) closed the door or hung up the phone whenever a solicitor has tried to sell me something. If I was going to share the message of grace with my fellow students, I did not want it to sound like a sales pitch. I wanted it to rise up organically from our friendship, or at least from a sense of shared interests and passions.
Jonathan Dodson, founding pastor of City Life church in Austin, Texas, has practiced, and clearly respects, both forms of evangelism. However, in his new book, The Unbelievable Gospel: Say Something Worth Believing (a 2015 CT Book Awards winner), he argues that our current social-cultural moment has made the door-to-door model not only less effective, but potentially counter-productive. “Wave after wave of rationalistic, rehearsed (and at times coerced and confrontational) evangelism,” he writes in his preface, “has inoculated, if not antagonized, the broader culture.”
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This school and the Oakland Unified School District are at the forefront of a new approach to school misconduct and discipline. Instead of suspending or expelling students who get into fights or act out, restorative justice seeks to resolve conflicts and build school community through talking and group dialogue.
Its proponents say it could be an answer to the cycle of disruption and suspension, especially in minority communities where expulsion rates are higher than in predominantly white schools.
Oakland Unified, one of California's largest districts, has been a national leader in expanding restorative justice. The district is one-third African-American and more than 70 percent low-income. The program was expanded after a federal civil rights agreement in 2012 to reduce school discipline inequity for African-American students.
At Edna Brewer Middle School, the fact that students are taking the lead — that so many want to be part of this effort — shows that it's starting to take root.
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Eight hours of continuous, unmedicated sleep is one of life’s great pleasures. Actually, scratch “unmedicated.”
--There are no grown-ups. We suspect this when we are younger, but can confirm it only once we are the ones writing books and attending parent-teacher conferences. Everyone is winging it, some just do it more confidently.
--There are no soul mates. Not in the traditional sense, at least. In my 20s someone told me that each person has not one but 30 soul mates walking the earth. (“Yes,” said a colleague, when I informed him of this, “and I’m trying to sleep with all of them.”) In fact, “soul mate” isn’t a pre-existing condition. It’s an earned title. They’re made over time.
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The reaction among church leaders themselves has been mixed, with some praising the celibacy movement as a valid way to be both gay and Christian. But others have returned to the central question of how far Christianity can go in embracing homosexuality — even if people abstain from sex.
Al Mohler, president of the flagship Southern Baptist Theological Seminary and one of the country’s most respected conservative evangelical leaders, said in an interview that there is “growing and widespread admiration” for Tushnet and others, including Wesley Hill, an evangelical scholar who founded the spiritualfriendship blog.
Given that LGBT people are coming out and “being welcomed,” he said, “it is now safe and necessary to discuss these things aloud in evangelical churches — and that’s hugely important.”
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Six years after candidate Barack Obama vowed to make working for government “cool again,” federal hiring of young people is instead tailing off and many millennials are heading for the door.
The share of the federal workforce under the age of 30 dropped to 7 percent this year, the lowest figure in nearly a decade, government figures show.
With agencies starved for digital expertise and thousands of federal jobs coming open because of a wave of baby-boomer retirements, top government officials, including at the White House, are growing increasingly distressed about the dwindling role played by young workers.
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It was the end of his sixth deployment, with barely a month left, the last mission at hand. And nothing was going right.
The best man in his wedding, a man he'd served with since entering the Marines, was hit by an explosive device, burning the man's entire body and claiming three of his limbs.
Then, a helicopter crash killed two American servicemen and several Afghan forces.
Last came the ambush.
Read it all and you can find more about Operation Homefront there.
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The American economy has stopped delivering the broadly shared prosperity that the nation grew accustomed to after World War II. The explanation for why that is begins with the millions of middle-class jobs that vanished over the past 25 years, and with what happened to the men and women who once held those jobs.
Millions of Americans are working harder than ever just to keep from falling behind; Green is one of them. Those workers have been devalued in the eyes of the economy, pushed into jobs that pay them much less than the ones they once had.
Today, a shrinking share of Americans are working middle-class jobs, and collectively, they earn less of the nation’s income than they used to. In 1981, according to the Pew Research Center, 59 percent of American adults were classified as “middle income” — which means their household income was between two-thirds and double the nation’s median income. By 2011, it was down to 51 percent. In that time, the “middle” group’s share of the national income pie fell from 60 percent to 45 percent.
For that, you can blame the past three recessions, which sparked a chain reaction of layoffs and lower pay.
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Single women, lesbian couples, and straight couples with fertility troubles are increasingly experimenting at home with store-bought goods, in an effort to skirt expensive fertility procedures like Intrauterine Insemination (IUI) and In-Vitro Fertilization (IVF). At-home inseminators enlist friends or acquaintances to donate sperm, or procure free donor samples from dating-style portals like the Known Donor Registry, Pollen Tree, and Pride Angel. Some go a more orthodox route and purchase sperm from FDA-regulated banks, which can cost from about $500 to $1500 per cycle. In addition to saving money, many at-home inseminators say they prefer bedrooms to treatment rooms, because they can personalize the conception experience, imbue it with romance, and reduce stress. Legal experts warn, however, that inseminating at home can compromise a couple’s legal rights.
Embracing the DIY ethos, Mead and Espinosa assembled a kit of store-bought tools over the ten months they tried to conceive.
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Within the past year, a series of experiences brought the Rev. Jerome Anderson to his knees.
Not in a posture of defeat, but humble submission to God’s plan.
As a leader in the Christian community, Anderson is accustomed to counseling people during life’s darkest moments, helping them to not just find light at the end of the tunnel, but teaching them how to apply scripture to their situation.
A timeline of the past 18 months of the minister’s life is parallel to the Biblical account of the sufferings of Job in the Old Testament that depicts love, long-suffering and restoration.
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“God is our power in mutual relation.” Everything in [Carter] Heyward’s thought flows toward and from this simple, but radical, definition. Note that nothing in this definition requires acceptance of the supernatural. In this view, God is not "a supreme being," but a quality of existence. And although one need not be Christian to accept her definition of God, Heyward can reasonably claim its continuity with the biblical tradition on the basis of Jeremiah 22:15-16, which equates the knowledge of God and the doing of justice, and 1 John 4:7-8, which defines God as love.
Heyward’s autobiographical account of her ordination, A Priest Forever offers some insight as to why Heyward is concerned that God is our power in mutual relation, as opposed to simply being interested in mutual relation per se. Largely this is a matter of re-thinking the language of her Episcopal heritage, a heritage which provided her with the framework for an unconditional spiritual calling to the priesthood. She experienced this calling in early childhood, when she projected it onto an imaginary friend who voiced the desire. During the turmoil of pursuing ordination before it was clear that the Episcopal Church would grant it, she had a series of vivid dreams that left her with a sense that her calling was a non-negotiable demand of her life. And at her ordination, she had a deep spiritual experience that put a seal of confirmation on her calling:
Emily was ordained; then Marie. As Marie stepped back, I stepped forward, catching the bishop’s eye momentarily, and as if strangely transcendent of the time at hand, my whole life seemed contained within the moment: past, present, future. All that had ever mattered to me flooded within me, as a geyser of lifeblood or holy water.
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I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.
One day in 1967, Bob Thompson sprayed foam on a hunk of metal in a cavernous factory south of Los Angeles. And then another day, not too long after, he sat at a long wood bar with a black-and-white television hanging over it, and he watched that hunk of metal land a man on the moon.
On July 20, 1969 — the day of the landing — Thompson sipped his Budweiser and thought about all the people who had ever stared at that moon. Kings and queens and Jesus Christ himself. He marveled at how when it came time to reach it, the job started in Downey. The bartender wept.
On a warm day, almost a half-century later, Thompson curled his mouth beneath a white beard and talked about the bar that fell to make way for a freeway, the space-age factory that closed down and the town that is still waiting for its next great economic rocket, its new starship to the middle class.
They’ve waited more than a decade in Downey. They’ve tried all the usual tricks to bring good-paying jobs back to the 77-acre plot of dirt where once stood a factory that made moon landers and, later, space shuttles. Nothing brought back the good jobs.
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A new troubling trend marks the U.S. church: the decline in Catholic funerals. It will affect Catholic life in the future if a basic tradition dies out. It also affects pastoral life now if people deprive themselves of closure after the death of a loved one.
Those for whom funeral rites are not celebrated today have often been lifelong Catholics who presume their children will arrange a traditional funeral for them when they die. Some parents may want to alert offspring that they want a funeral Mass.
In 1970, according to statistics from the Georgetown University-based Center for Applied Research in the Apostolate (CARA), there were 426,309 Catholic funerals in the United States. More than 40 years later, in 2011, there were 412,145, a decrease despite an increased U.S. Catholic population over that time.
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More than a thousand participants carried touches and banners through the Christmas-decorated streets of Vienna, with messages such as “Freedom of Religion is a Human Right”, “100 millions Christians suffer persecution”, “Stop the Genocide against Christians”, and not least the leading banner with the text “Murder — Rapes — Burning churches — Forced Islamization”, a clear protest against Islamist behaviour in many countries. The march was led by a priest holding a large crucifix, while Dr. Elmar Kuhn of CSI gave a speech while walking. The Maltese Church, which is located in the middle of the march, was rang its bells in support.
In addition to the usual flyers with information about the situation, the organizers also distributed buttons with the Arabic letter ‘N’. This is the sign that Islamic State and other Islamists paint on the walls of homes and other property belonging to Christians, marking them as targets of attacks, abductions, killing and destruction — a sign now used extensively in the formerly Christian country of Syria. This practice strongly resembles the methods used by German national socialists during the 1930’s to mark up Jewish property. This is a cause of reflection in times where Christians even in the West frequently need police protection due to their conversion from Islam, or due to being too clear and outspoken in their criticism of Islamic ideology.
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Not all lawyers agree that gay rights are being violated in this case. Not all Christians agree a true expression of Christianity is being extended in this case. But at the core of this fight, this is not an argument over what kind of sex students should or shouldn’t be allowed to have.
What we’re really fighting over is the right to diversity. Lost in the fireworks of this case is that Canadian students choose TWU and its Covenant because it reflects their identity. Mr. Ruby’s and the Law Societies fight imply that such identity can’t be trusted in their definitions of public life.
“Within the confines of religion, the most inane nonsense can be believed and practiced and passed on to one’s children. That’s freedom of religion, have a nice time. But when you go to the government and say I want your approval for this, I want tax status for this, then it’s beyond mere freedom of religion, there has to be a primacy for the right to equality,” Mr. Ruby said.
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A radical overhaul of the Church of England's leadership is under way.
A key report, still unpublished, sets out a programme of "talent management" in the Church. The report has been signed off by the two Archbishops, and a £2-million budget has been allocated. It was discussed by all the bishops in September, and the House of Bishops on Monday. A spokesman said on Wednesday that the Bishops "welcomed the implementation plan prepared in the light of those discussions. Details will be published next month."
The Church Times has seen the report, Talent Management for Future Leaders and Leadership Development for Bishops and Deans: A new approach, prepared by a steering group chaired by Prebendary the Lord Green of Hurstpierpoint, the former HSBC chairman. It speaks of a "culture change for the leadership of the Church", and outlines a two-stage process.
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The optimism of modern medicine has roots in the Enlightenment, which in turn is rooted in the worldview of classical antiquity: what we call evil is a form of ignorance; it is not rooted in human nature. In this, it is remarkably similar to Confucianism. The Chinese philosopher Mencius (Meng Zi, about 372 to 289 BCE) used a parable to propose that all men are by nature good unless they are deformed. A murderer sees an infant tottering on the edge of a pond. However vicious his murders may have been, he will instinctively pull the child back to save it from drowning. This leaves out two alternative scenarios. The murderer may be a sadist who enjoys watching children drown. Or he may only have concern for children of his own tribe; but the child may belong to the enemy tribe beyond the river.
We started out with the question of how human beings can commit horrible atrocities. Given what biological science can tell us about aggression it is not an inevitable instinct (something, say, similar to the Christian doctrine of original sin), nor simply a deformation of an originally benign human nature (as Enlightenment philosophers thought). Human nature, whatever it is, allows human beings to love and to kill. Religion can induce individuals to do either. Both benevolence and hatred can be learned and taught. Thus I think that we started out with the wrong question. We should have asked: How can it be that horrible atrocities are not committed continuously, all the time? Put differently: How can one sustain a decent society? The answer is that there must be institutions that inculcate decency rather than triggering murderous impulses.
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The National Center for Health Statistics just released its latest data brief summarising the bleak news.
There were only 3.9m births in the US in 2013, according to the report, down about 1% from 2012. The general fertility rate also declined 1% in 2013 to another record low: 62.5 per 1,000 women aged 15–44.
The truth is, birth numbers have been in decline for six straight years, dropping 9% from its peak in 2007, according to the report.
If a slow economy is bad news for the birth rate, it also works the other way: declining fertility and birth rates are bad for the economy. Shrinking labor forces, weaker social security, and other consequences soon follow.
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A new $10 million addition to the Ralph H. Johnson VA Medical Center will enhance the ongoing clinical research that scientists here are able to conduct for veterans with mental health needs. The hospital in Charleston treats almost 60,000 patients every year.
Nearly a third require mental health services.
The majority of them are Vietnam-era veterans with post-traumatic stress disorder, more commonly called PTSD.
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[Doug] Williams remembered telling Donnell: “You’ve got all kinds of ability. That little girl right there, you can find a way to feed her and make sure she goes to college, but there’s a price you’ve got to pay. Even when you don’t want to work, you’ve got to work.”
As Donnell intensified his drills and added muscle to his lanky frame, Davis also monitored his progress. Delana did everything she could to support them, working two part-time jobs and drawing money from a trust fund her deceased mother had left. Their needs were many; job opportunities were few in their hometown, Ruston, La.
“He never gave up,” Delana said of Donnell. “He was like: ‘I’m going to the league. That’s what I’m going to do.’ He kept working out consistently, just as if football was still on.”
Donnell finally agreed to seek part-time employment and applied to be a driver for Pizza Hut. He never delivered a single pie.
At Davis’s urging, the Giants signed Donnell on March 13, 2012. He spent his first season on the practice squad and competed primarily on special teams last year. He has broken out this season with 51 catches for 516 yards and a team-leading six touchdown receptions.
Donnell, 26, smiled broadly after a recent practice as he reflected on the uncommon path he and his young family had taken.
“My whole career, nothing has been golden,” he said. “Nothing has been paved out. I’ve always had to work for it, which is not a bad thing. My mom always told me, ‘What the Lord has for you, nobody can take from you.’ I believed in that.”
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I had been ordained for a month and was meeting with two people appointed to evaluate my fitness for ministry....The question that I've never forgotten was, "Do you preach for a decision?"
The question has haunted me. We preachers proclaim good news and speak about all the amazing ways that good news penetrates, comforts, challenges and transforms lives. But my questioner had a point: proclaiming good news ought to in some way lead to a response, a decision of some kind. Otherwise proclaiming the good news of unconditional divine love can be an exercise in what Dietrich Bonhoeffer called "cheap grace." Preaching ought to lead to people caring more, giving more and living more. It is the assurance of God's presence, to be sure, and it is testimony to God's healing love. But it is also an invitation to do something.
--John M. Buchanan, Christian Century, October 4, 2011, issue, page 3
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Archbishop Welby says while the event in the Vatican was a unique event, bringing together so many different religious leaders, it's also crucial to build on that momentum with a programme of implemention and he says he believes the Global Freedom Network has the ability to do that.....
In the Church of England, he says, two dioceses are already very involved in teaching and training people in awareness of this issue to help people ask questions of how they invest, where they buy things from and where those goods might be made.....
In the modern slavery bill currently going through the British parliament, he notes, there are obligations on retailers to look at their supply chains....the Anglican leader also says he's been involved in running ethical funds and has seen first hand the impact that they can have on pressuring retailers to stop the use of slavery in the manufacturing supply chains....
Read it all and listen to the whole interview (just over 4 minutes).
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On the night of his death, he had gone to a religious meeting. While there, he had fumbled a ritual and was told he was forbidden from wearing a sacred headdress until he learned things better. He returned home testy, angry, belligerent, and he didn’t want any medication. His wife left the house and called police. She thought they’d come, help calm him down, and he’d take the medication, simmer off, and everyone would go home. Eight hours later as the police had convinced him to do, he put his daughter in the carrier and placed her on the front porch. Turning to return inside the house, he was shot in the back. He had a knife, but no one said he was brandishing it about.
Yet he had been doing his big talk to the police, about his barrels of black powder and how if people just didn’t leave him the hell alone he’d blow up the house, the neighborhood, and everyone else just for good measure.
His wife was sequestered, confined to a police cruiser. No police officer interviewed her. No one asked what kind of guns he had in the house or how many barrels of powder. She had no chance to explain his medications. Maybe for the first time in Jake’s life, somebody truly believed all his big talk. So the police shot him while he was in tight proximity to a baby in a baby carrier. Police say their sharp shooter was aiming for Jake’s leg, over a distance of perhaps twenty yards.
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...here is the thing: It is no longer true that the divorce rate is rising, or that half of all marriages end in divorce. It has not been for some time. Even though social scientists have tried to debunk those myths, somehow the conventional wisdom has held.
Despite hand-wringing about the institution of marriage, marriages in this country are stronger today than they have been in a long time. The divorce rate peaked in the 1970s and early 1980s and has been declining for the three decades since.
About 70 percent of marriages that began in the 1990s reached their 15th anniversary (excluding those in which a spouse died), up from about 65 percent of those that began in the 1970s and 1980s. Those who married in the 2000s are so far divorcing at even lower rates. If current trends continue, nearly two-thirds of marriages will never involve a divorce, according to data from Justin Wolfers, a University of Michigan economist (who also contributes to The Upshot).
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The first premise of the demonstration hinges on a distinction between natural or innate desires and desires of a more artificial or contrived variety. Examples of the first type include the desire for food, for sex, for companionship, for beauty, and for knowledge; while examples of second type include the longing for a fashionable suit of clothes, for a fast car, for Shangri-La, or to fly through the air like a bird. Precisely because desires of the second category are externally motivated or psychologically contrived, they don't prove anything regarding the objective existence of their objects: some of them exist and some of them don't.
But desires of the first type do indeed correspond to, and infallibly indicate, the existence of the states of affairs that will fulfill them: hunger points to the objective existence of food, thirst to the objective existence of drink, sexual longing to the objective existence of the sexual act, etc. And this is much more than a set of correspondences that simply happen to be the case; the correlation is born of the real participation of the desire in its object. The phenomenon of hunger is unthinkable apart from food, since the stomach is "built" for food; the phenomenon of sexual desire is unthinkable apart from the reality of sex, since the dynamics of that desire are ordered toward the sexual act. By its very structure, the mind already participates in truth.
So what kind of desire is the desire for perfect fulfillment? Since it cannot be met by any value within the world, it must be a longing for truth, goodness, beauty, and being in their properly unconditioned form. But the unconditioned, by definition, must transcend any limit that we might set to it. It cannot, therefore, be merely subjective, for such a characterization would render it not truly unconditioned. And this gives the lie to any attempt -- Feuerbachian, Freudian, Marxist or otherwise -- to write off the object of this desire as a wish-fulfilling fantasy, as a projection of subjectivity.
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Imagine that the bowls of heaven, which are filled with the prayers of the saints (us!), are what God pours out in order to reach those of “every tribe and tongue and people and nation.” As we pray to extend His Kingdom, I imagine those bowls filling up. When they overflow, it is not hard to imagine the grace of the Kingdom pouring out of the bowls and into the dreams of those whose hearts are ripe. Of course we still do all we can to carry out mission, but in this season, more fruit with M**lims is coming from supernatural means.
Dumped fuel has a tremendous impact on the atmosphere. It is profound and negative. It should only be done when there is no other way to save lives. Joining in prayer for the extension of the Kingdom and the conversion of hearts and souls to Jesus Christ through all manner of means both natural and supernatural has a tremendous impact on the spiritual atmosphere. It is profound and life giving. It does not cost anything but time, and it pays tremendous dividends.
By the way…you might wonder why I chose to spell M**lim or Isl*m with “*” instead of just spelling it out. It’s because of search engines. Radical M**lims can Google for articles that mention both Christ and Isl*m looking for ways to identify those whom they view are committing apostasy. A simple thing like an * in the spelling is just a safety net for our brothers and sisters in Christ who came from a M**lim background.
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We’re all familiar with our Lord’s words that it’s “more blessed to give than to receive.” As it turns out, this maxim is not only true as a matter of faith, it’s empirically true, as well.
This is the subject of a new book, “The Paradox of Generosity: Giving We Receive, Grasping We Lose,” by BreakPoint favorite and Notre Dame Professor Christian Smith and Hilary Davidson, a doctoral student at Notre Dame.
The book is based on research from Notre Dame’s “Science of Generosity” initiative. As Smith and Davidson write in the introduction, “By grasping onto what we currently have . . . we lose out on better goods that we might have gained . . .”
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Filed under: * Christian Life / Church Life Parish Ministry Stewardship * Culture-Watch Books Psychology Religion & Culture * Economics, Politics Economy Personal Finance * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Scripture
he local headmaster - now out of work because the schools are closed - has become a fervent anti-Ebola campaigner and social mobiliser.
But Godfrey Kamara is finding it almost impossible to change the community's behaviour.
"It's not working. When they're quarantined people should stay around and have security. And they still wash the dead," said Mr Kamara, accusing Ms Bangura's family of doing just that.
"They washed her body before calling 117. I know it. They shouldn't do that. I tell everyone they shouldn't wash the body but they still don't believe Ebola kills...."
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Sometime in 2010, I became flaccid in my soul. What I mean is that I began to think I had some entitlements before God. I told God, “Hey, I am so tired. Can I take a break? I am not going to do anything very wrong, I just think that I deserve to have the opportunity to back off.” Progressively, I became spiritually lazy. Then I broke into a sudden depression that made me understand what Angie went though before the bullet went through her. I thought that the depression would leave, and I would learn my lesson. You know, so I could relate to others. Well, the depression has never really left. I know better how to deal with it, but it is still there. More and more, I backed out of things. You know . . . the entitlements I had. But these entitlements were slowly turning me into someone else.
I love God. However, He and I have a complicated relationship. My greatest prayer is that He shapes me into someone who glorifies Him and I continue to have hope for this from time to time. But, as I backed out of involvement in church (entitlement), became lazy (entitlement), quit working on my marriage (entitlement), picked up the smoking habit again (entitlement), and stopped investing so much in my kids life (entitlement), these actions only served to hurt my soul more deeply, and placed hope further and further out of reach. It was as if there is/was a part of my mind that needed to rebel and give God the middle finger for putting me through so much. “You are going to do this to me, huh? Well, how about I do this to You?”
Who I am today is someone who needs to hope again. I realized this as I was, of all things, watching the latest X-Men. You know, when Professor Xavier goes back in time and talks to his younger disenchanted self? He says, “We need you to hope again.” It struck me at that moment that this was me. I needed to hope again.
Read it all (also used in today's Sunday school class).
Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Children Health & Medicine Marriage & Family Psychology Suicide * Theology Anthropology Christology Eschatology Ethics / Moral Theology Pastoral Theology
The pastor’s phone rang in the midnight darkness. A man’s voice rasped: “My wife left me and I’ve got a shotgun in my mouth. Give me one reason why I shouldn’t pull the trigger.”
The Rev. Matt Brogli, a Southern Baptist pastor scarcely six months into his first job, was unnerved. Gamely, he prayed with the anonymous caller, trying out “every platitude I could possibly think of.”
Eventually the stranger assured Mr. Brogli that he would be all right. But the young pastor was shaken.
“I was in over my head,” he recalled. “I thought being a pastor meant giving sermons, loving my congregation, doing marriages and funerals, and some marital counseling.”
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Nightmares of a friend dying beside him in a bunker years ago now waken Donald Vitkus. “There is stuff that you carry from the war,” the 71-year-old Vietnam veteran said.
Mr. Vitkus spends his days in and out of therapy at a residential rehabilitation center filled with mostly older veterans, working on his memory while trying to gain control over disturbing recollections and the emotions they surface.
He is one of hundreds of thousands of aging Vietnam veterans who late in life are now seeking help for post-traumatic stress disorder—a mix of flashbacks, depression and sleeplessness springing from a war that ended four decades ago.
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Black Friday in the U.S.: like a regular weekend at the malls, only a little more so. Black Friday overseas: like Black Friday used to be in the U.S., including the shoving and fistfights.
Call it America's latest export.
As Americans hunkered down on their couches to score Black Friday bargains online, shoppers in other parts of the world took part in what had been a uniquely American experience: Risking life and limb for dirt-cheap sweaters and discounted TVs.
British police officers were called to stores across the country on Friday to quell surging crowds and fights over deals. Retailers had adopted American-style Black Friday discounts to get a jump on the Christmas shopping season, according to Reuters. Even Brazil got in on the act, with stores offering Black Friday deals.
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...I think Christian community provides something distinctive that you don’t get other places. (Other religious communities provide their own distinctives.)
But I can’t exactly fault young people for not being jazzed about deciding there are better uses of their time than choosing between Corporate Candidate Chet and SuperPAC Steve at the ballot box. And let’s not dump on them for not jumping on board with church, when what “church” often means is “the way we’ve always done it . . . until you’re around long enough for us to trust you to suggest ways we can change.”
The whole Diane Rehm discussion—and the discussion so many churches have—is backward. The question isn’t how to convince young people to show up and vote, or to go to church. The question is, what is it about the “product” that they find utterly un-worth their time?
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With public revulsion rising in response to snowballing accusations that Bill Cosby victimized women in serial fashion throughout his trailblazing career, the response from those in the know has been: What took so long?
What took so long is that those in the know kept it mostly to themselves. No one wanted to disturb the Natural Order of Things, which was that Mr. Cosby was beloved; that he was as generous and paternal as his public image; and that his approach to life and work represented a bracing corrective to the coarse, self-defeating urban black ethos.
Only the first of those things was actually true....
We all have our excuses, but in ignoring these claims, we let down the women who were brave enough to speak out publicly against a powerful entertainer.
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The development and application of such techniques is risky - it is after all humans in their current morally-inept state who must apply them - but we think that our present situation is so desperate that this course of action must be investigated. We have radically transformed our social and natural environments by technology, while our moral dispositions have remained virtually unchanged. We must now consider applying technology to our own nature, supporting our efforts to cope with the external environment that we have created.
Biomedical means of moral enhancement may turn out to be no more effective than traditional means of moral education or social reform, but they should not be rejected out of hand. Advances are already being made in this area. However, it is too early to predict how, or even if, any moral bioenhancement scheme will be achieved. Our ambition is not to launch a definitive and detailed solution to climate change or other mega-problems. Perhaps there is no realistic solution. Our ambition at this point is simply to put moral enhancement in general, and moral bioenhancement in particular, on the table.
Last century we spent vast amounts of resources increasing our ability to cause great harm. It would be sad if, in this century, we reject opportunities to increase our capacity to create benefits, or at least to prevent such harm.
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At this year's Acton University conference, you spoke on how love is an indispensable basis for economic life. To some, that might seem odd if economic life is viewed as the maximization of utility and material well-being.
We can’t enter the marketplace as something other than what we really are, and real human love demonstrates the impossibility of being merely homo economicus (“the economic man”), which is essentially a thesis that reduces human beings to their materiality.
Humans are simultaneously material and transcendent, individual and social. We are not merely individual entities, though we are uniquely and unrepeatably that, even from the first moment of our conception. Yet the whole of our lives we are social and individual, material and spiritual. If we ignore this existential reality, then we fail to understand what it means to be human.
Love—authentic human love—helps us understand this anthropological reality. Even conjugal love offers more than physicality. In this act of love, we offer our whole selves, including our ideals, dreams, and indeed our future to one another—none of which exists in material reality. Love, especially in the biblical sense, is not merely what one wants for oneself, but is a free decision that wills the good of the person one loves. And this transcendent act, this non-material dimension of human anthropology—when open to new life—normatively results in other human persons who are made from the dust of the earth and the breath of life.
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In the weeks following the initial 2013 publication of my book, The Kennedy Half-Century: The Presidency, Assassination, and Lasting Legacy of John F. Kennedy, I received hundreds of emails, letters, and tweets. Many were filled with personal reminiscences and heartfelt emotion, but mainly the communications demonstrated that people who have followed the assassination story these many years have long since chosen sides.
The concrete is so set that even if a time machine existed, and we could go back and videotape the Dallas event from every conceivable angle, some would not be convinced unless their preferred conspirators were caught red-handed. The controversy about the assassination shows few signs of fading away, especially because (according to a Peter Hart poll commissioned for my book), three-quarters of Americans do not believe the Warren Commission’s conclusion that Lee Harvey Oswald acted alone.
A handful of the messages I’ve received were sent by individuals who insisted they had revelations about President Kennedy’s assassination. I met, spoke by phone, or exchanged correspondence with the most credible of them. After passage of more than a half-century, it is almost impossible to separate fact from fiction, and some intriguing leads proved impossible to confirm because the principals refused to cooperate or are deceased. Nonetheless, some worthwhile particulars emerged.
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Recently, I played the role of father of the bride for the first time in my life. It was a life-changing event for me; I barely survived. I suspect it was an important day for my daughter too; she was quite animated and very interested in every detail. Months of planning and purchasing led steadily to the special day. Flower choices were debated, color schemes considered and rejected, songs chosen, an organist identified, a soloist, a photographer, a videographer, a caterer, a baker, greeters, readers, feeders, eaters—Eisenhower spent less time planning his visit to Normandy. It was the usual, once-in-a-lifetime kind of event in the chapel of the small liberal-arts college where I teach and the betrothed couple met, graduated and learned about lifelong commitment—like the legal obligations inherent in student loans.
Of course, there was the Friday-night rehearsal. My part was easy enough: Walk slowly down the aisle with a beautiful woman on my arm. After two walk-throughs, I was confident I could handle it. Although I had major parts, both onstage in a tuxedo and as the signer of numerous bank drafts, I had only one line, “Her mother and I,” in reply to the query, “Who gives this woman?” I delivered my line at the rehearsal in a strong, confident voice, accompanied by the thought, “I can do this tomorrow.”
But at 3 a.m., I awoke with a panic attack. I could not do this.
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I had the privilege of being part of a Fordham University event last night on the future of religion, responding (along with a rather more distinguished fellow panelist) to remarks by the religion journalist and academic Molly Worthen on the roots of institutional faith’s present-day developed-world decline. There was, I think, some basic agreement among all of the panelists about some of the patterns and shifts we’re experiencing right now (the decline of institutional authority, the working out of the sexual revolution, the rise of the so-called “nones”), and then a number of interesting things were said about the possible unknowns that might either accelerate or redirect current trends: There was discussion of how institutional-cum-orthodox forms of faith might experience some sort of revival, of how spiritual-but-not-religious forms of faith might represent the vanguard of an entirely new era of religious understanding, and of how religious forces outside the developed world (Islam, Pentecostalism, Chinese Christianity) might matter more to the West itself than a Western-centric vision allows.
All of us were trying, I think, to escape a little bit from the tyranny of extrapolation — the tendency to assume that today’s trends will necessarily be tomorrow’s, and that history happens in a relatively linear and Whiggish fashion. But reflecting on the discussion afterward, it seems worth dwelling a little more the importance of the unexpected in religious history, the ways in which various forms of rupture and reversal can make punditry look foolish.
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A new study study reveals that an infant’s brain may remember a language, even if the child has no idea how to speak a word of it.
The finding comes from a new study performed by a team of researchers from McGill University’s Department of Psychology and Montreal’s Neurological Institute who are working to understand how the brain learns language.
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Just as churches, seminaries and congregational consultants were wrapping their heads around the concept of “the nones” in religious life, yet another term emerges for yet another category of Americans abandoning the church: “the dones.”
The first group denotes the growing number of Americans with no religion affiliation. “Nones,” which may represent as much as 38 percent of the U.S. population, also are known for generally having had no or very little in the way of religious upbringing.
But sociologists, church historians and congregational coaches have realized for a while that another subset of Americans are answering “none” on surveys about religious affiliations: Those who have grown up in the church and remained active in adulthood — at least until getting tired of church life.
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Filed under: * Christian Life / Church Life Parish Ministry Pastoral Care * Culture-Watch Psychology Religion & Culture * International News & Commentary America/U.S.A. * Theology Pastoral Theology
"When we read, another person thinks for us: we merely repeat his mental process. In learning to write, the pupil goes over with his pen what the teacher has outlined in pencil: so in reading; the greater part of the work of thought is already done for us. This is why it relieves us to take up a book after being occupied with our own thoughts. And in reading, the mind is, in fact, only the playground of another’s thoughts. So it comes about that if anyone spends almost the whole day in reading, and by way of relaxation devotes the intervals to some thoughtless pastime, he gradually loses the capacity for thinking; just as the man who always rides, at last forgets how to walk. This is the case with many learned persons: they have read themselves stupid. For to occupy every spare moment in reading, and to do nothing but read, is even more paralyzing to the mind than constant manual labor, which at least allows those engaged in it to follow their own thoughts. A spring never free from the pressure of some foreign body at last loses its elasticity; and so does the mind if other people’s thoughts are constantly forced upon it. Just as you can ruin the stomach and impair the whole body by taking too much nourishment, so you can overfill and choke the mind by feeding it too much. The more you read, the fewer are the traces left by what you have read: the mind becomes like a tablet crossed over and over with writing. There is no time for ruminating, and in no other way can you assimilate what you have read. If you read on and on without setting your own thoughts to work, what you have read can not strike root, and is generally lost."
If all you need is love, as the Beatles say, perhaps it makes sense that a shrinking share of Americans are even bothering with marriage. In 1960 85% of American adults had been wed at least once; last year just 70% could say the same. Young people are proving particularly reluctant to try: 28% of men aged between 25 and 34 in 2010—and 23% of women—will not yet have tied the knot by 2030, according to estimates from the Pew Research Centre, a think-tank.
There are several reasons for this change in marriage trends. More women are working outside the home, and for fairer pay, so a husband is no longer a meal ticket. And attitudes to cohabitation have shifted: almost a quarter of young adults now live with a partner. Given the exorbitant costs of both weddings and divorces in America, living "in sin" seems increasingly sensible, particularly for the many youngsters who are now drowning in college debt.
But while a larger proportion of Americans are shying away from saying “I do”, those that have done it before remain keen to do it again. Last year 40% of new marriages included at least one partner who had made vows before, according to a new Pew study. Divorced or widowed adults are about as likely to remarry today—57% have done so—as they were in the 1960s. The prospect is certainly more appealing than it ever used to be, as rising divorce rates have yielded a larger pool of possibilities. So In total, 42m adults in America have been married more than once, up from 14m in 1960. “It’s fascinating that among those people eligible to remarry, the share that do has been stable for such a long time,” reckons Gretchen Livingston, one author of the new research.
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The United States has perfected the art of convenience. For instance, if we don’t want to get out of our car to order food, no problem. We invented the drive-thru, the most iconic of American institutions, where we can sit in the comfort of our car and order food from an unintelligible talking box as we inhale carbon monoxide from the car in front of us. Convenience has become so omnipresent in American society that it is no longer an amenity but a necessity, even a right. When we are robbed of our convenience, we react as if we are being robbed of our property or life.
Rather than standing against this cultural phenomenon, the church often conforms to it. In an admirable but terribly misguided attempt to reach all people, we succumb to our culture’s veneration of convenience. We cram a Sunday service, that blessed celebration of the death and resurrection of Christ, into a single hour or even less. We go to great lengths to minimize any possible inconvenience to church attendees, and in so doing, we communicate to our people that convenience possesses great value. And American Christians have internalized this notion so completely that nowadays people are downright miffed when church goes beyond its time limits, and they have to miss kickoff or tee time or brunch as a result. Convenience has become king, but not just in American society—in American churches as well.
Yet by its nature, Christianity is inconvenient. The story of the Good Samaritan reminds us what true ministry looks like: it requires that we selflessly sacrifice our time, our safety, our money, and, yes, even our convenience, to serve those who are in need. And what more perfect illustration of inconvenience is there than the Incarnation, that God would leave the perfection of heaven to become a man and walk with us through the mess of our lives, even submitting to the most terrible “inconvenience” of all: the crucifixion. Convenience is nothing less than a heresy that runs contrary to some of the most fundamental aspects of what it means to be a follower of Christ.
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Filed under: * Christian Life / Church Life * Culture-Watch Psychology Religion & Culture * Economics, Politics Economy Consumer/consumer spending * International News & Commentary America/U.S.A. * Theology Anthropology Ethics / Moral Theology Pastoral Theology Theology: Holy Spirit (Pneumatology) Theology: Salvation (Soteriology)
Carlos Whittaker, a prominent evangelical writer and musician, was singing worship songs on stage in 2005 when he suddenly felt like he was having a heart attack and that he would soon die. An audience of 2,000 people watched, and the band played on, as Whittaker left the stage, not knowing that he was having a panic attack.
Though some people still tell Whittaker that his anxiety could be improved if he would just make his faith stronger and pray more, evangelical leaders and grassroots activists are orchestrating a shift in the way the community approaches mental health issues.
“This has nothing to with whether I believe in Jesus,” Whittaker told the Guardian. “This does not have anything to do with whether or not I am reading my Bible or how hard I am praying. I can pray 24 hours a day, seven days a week, and I’m still going to have to take that little white pill every single day.”
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The other day, something came across my newsfeed about Kourtney Kardashian’s pregnancy style.
I’ll hand it to her; she’s a stylish pregnant lady. And we know this for certain now, because this is her third pregnancy with boyfriend Scott Disick.
But that’s just it. Boyfriend.
It’s head-scratching to me why a couple would have multiple children — all “planned” — but refuse to tie the knot. It seems to me, if you’re building a family together, why not make it official? Yet keeping it unofficial is becoming the new norm.
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It is illegal to threaten someone online. But in recent weeks there have been a number of high-profile threats against women — among the targets were several feminist video game critics and an actress who starred in a video about street harassment of women.
But many victims of online threats say they are frustrated because the perpetrators are never caught.
Rebecca Watson says she's had many threats against her on Twitter, in email and on her website, Skepchick. The site focuses on feminism and science; she ignores most of the threats — but once in a while they truly scare her.
Someone sent Watson a link to a man's website. "He was making music and the album was a picture of me — my face with a target on it," she says. And even worse, Watson says, "the name of the album was I Have A Tombstone With Rebecca Watson's Name On It. "
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After a talk I gave in London a woman in the audience approached me: middle-aged, tall, and wearing a designer dress. Although she agreed with me on various issues she could not understand why I was critical of military takeovers. “In the Middle East a coup d’état is the only way forward,” she said. “If it weren’t for [Egypt’s president] General Sisi, modern women like me, like yourself, would end up in a burka. He’s there to protect the likes of us.”
As I listened to her, I recalled scenes from my childhood in Turkey. I remembered my mother saying that we should be grateful to General Kenan Evren, who led the coup d’état in 1980, for protecting women’s rights. After the military seized power, a number of pro-women steps were taken, including the legalisation of abortion. Yet the coup would eventually bring about massive human rights violations and systematic torture in police headquarters and prisons, particularly against the Kurds, maiming Turkey’s civil society and democracy for decades to come.
Female adulation of male autocrats is widespread throughout the Middle East. I have met Syrian women who have tried to convince me that Bashar al-Assad is the best option for modern women. The Syrian regime seems aware of this rhetoric, recruiting hundreds of so-called Lionesses for National Defense , who are said to be fighting against Islamic fundamentalism and defending women’s freedom.
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The remarkable fall from grace of the evangelical preacher Mark Driscoll could provide case-study materials on public ministry for years to come. The Seattle pastor’s resignation from his megachurch on Oct. 14 and the subsequent dissolution of the church he built had nothing to do with the sort of sordid scandals that in the past brought down preachers such as Jimmy Swaggart and Jim Bakker. Mr. Driscoll’s downfall had a great deal to do with the online world that he had seemed to master, a world that made him famous but also exposed what he called in his resignation letter his “pride, anger and a domineering spirit.”
Boosted by live streaming, podcasts and social media, Mr. Driscoll harnessed the Internet to propel his nondenominational ministry beyond Mars Hill, his local congregation. He was known for his muscular, in-your-face style of preaching about Jesus, depicting Christ as more superhero than lamb of God, once declaring: “I cannot worship a guy I can beat up.” This aggressive posture, visible online and off, paradoxically made the once “cussin’ pastor” famous but also helped bring down his ministry.
“The same rough edges that can land you in hot water are the very same things that attracted, in some cases, tens of thousands of people to you in the first place,” Mark DeMoss, whom Mars Hill hired to do public relations for six months before Mr. Driscoll’s resignation, told me.
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Filed under: * Christian Life / Church Life Parish Ministry Ministry of the Ordained * Culture-Watch Books Psychology Religion & Culture * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Evangelicals * Theology Ethics / Moral Theology Pastoral Theology
Prominent author and pastor Rick Warren and his wife Kay recently sat down for an honest and heartfelt discussion about how to fight for an awesome marriage in a society that continually pulls against it.
The couple, who have been married for 39 years, use four seasons to describe different stages of marriage and share tips on how to best draw closer to God and to one another during each seasons.
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A female suicide bomber has blown herself up at a college in northern Nigeria, killing at least three people, witnesses say.
The explosion went off outside a packed lecture hall at the college in Kontagora town, the witnesses added.
Casualty figures are unclear, but lecturer Andrew Randa told the BBC he had seen four bodies.
This is the second suicide attack on a school this week - on Monday, 46 boys were killed in Yobe State.
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A top medical expert in Britain has said that assisted dying will be made legal in UK within the next two years.
The deputy chair of the British Medical Association Dr Kailash Chand has confirmed that a Bill that offers assisted dying to terminally ill patients who are mentally capable and are likely to have less than six months to live will soon be cleared.
UK has been seeing a growing support for the move — influenced by opinion polls suggesting that up to three quarters of the public would support a change in the law allowing assisted dying.
One of the world's most revered religious leaders Desmond Tutu - a Nobel peace laureate and archbishop emeritus of Cape Town has lent his full-fledged support to Britain's plans of legally allowing assisted death.
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Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Aging / the Elderly Children Health & Medicine Law & Legal Issues Life Ethics Marriage & Family Psychology Religion & Culture * Economics, Politics Politics in General * International News & Commentary England / UK * Theology Anthropology Ethics / Moral Theology
For millennia, scholars have debated what virtues should be part of the moral life. While the seven deadly sins might be more interesting, the virtues—such as prudence, justice and fortitude—have inspired a good deal of deliberation. Which are most important? Who embodies them, who doesn’t and what challenges do they present to mere mortals?
Into this eternal genre steps a team of right-of-center writers known to be more clever or ironical than your average talk-radio listener. (Think “South Park” conservatives, not the sort who hang out at the American Legion hall.) The stated thesis of “The Seven Deadly Virtues,” as editor Jonathan V. Last writes, is that modern Americans do still value virtue. “The problem is that we have organized ourselves around the wrong virtues.” Or at least our moral system has some serious problems. We’re appalled by Donald Sterling ’s racism but skim over his habit of bringing his mistress to basketball games. We like health and authenticity more than temperance and charity. Nonjudgmentalism seems to trump nearly everything, including courage.
It’s an engaging premise, and it is investigated occasionally in “The Seven Deadly Virtues.” But the book is better read for what it is: an excuse to bring more than a dozen talented writers together, give them fussy-sounding concepts such as “Forbearance” and “Chastity,” and see what happens.
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"Pregnancy and childbirth were very male experiences for me," said a 29-year-old respondent in a study reported Friday in Obstetrics and Gynecology. "When I birthed my children, I was born into fatherhood."
If this statement at first seems perplexing, it's less so when you realize the person talking is a transgender man – someone who has transitioned from a female identity to a male or masculine identity.
He is one of 41 participants in a study of how it feels to be male and pregnant, a study the authors think may be the first of its kind.
Pregnancy as a transgender man is unlike any other kind. No one expects a man to be pregnant, and the study participants said they were often greeted with double-takes, suspicion and even hostility from strangers and health care providers. "Child Protective Services was alerted to the fact that a 'tranny' had a baby," one participant reported.
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On a dirt field between two tall plum trees, barefoot young women played a surprisingly ferocious game of kickball one evening this week. Sweating in the heat and humidity despite the approach of dusk, they battled with the pent-up energy of teens who have been stuck at home too long.
A crowd of 100, maybe more, gathered to watch. Huge speakers blared the Ghanain hip-hop of Sargo D, making conversation nearly impossible. The spectators stood closely together. Some danced, some moved more subtly to the music. Had there been food and drink, this gathering in Monrovia’s Capitol Hill neighborhood could have been a block party.
Barely six or seven weeks ago, it also would have been impossible.
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MPs have voted overwhelmingly in favour of a motion declaring that sex-selection abortion is illegal.
They voted 181 to 1 for a motion brought forward by a cross-party alliance of MPs in an effort to end uncertainty over whether doctors can be prosecuted for the practice. It will now have a second reading in January.
Confusion over the law was exposed last year by the decision of the then Director of Public Prosecutions, Sir Keir Starmer, not to bring charges against two doctors caught on camera agreeing to arrange abortions of baby girls purely because of their sex, in a Telegraph investigation.
The case was investigated by Scotland Yard and passed on to the Crown Prosecution Service which said that although there was enough evidence, it was not in the “public interest” to bring charges.
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Though it has brought advanced care planning to a remarkable number of people, Respecting Choices has encountered some resistance. Britt Welnetz, the organization’s business development consultant, said that she is often asked whether a nonphysician facilitator can effectively discuss medical decisions. She explains that the standardized, patient-centered conversation leads to an overall level of patient satisfaction.
Others ask if the Respecting Choices model can work in a community that’s more diverse than La Crosse. Research indicates that it can. The Respecting Choices program was implemented in a hospital in Milwaukee, and the use of advance directives among racial and ethnic minorities increased substantially from 25.8 percent to 38.4 percent. Research suggests that it’s knowledge of advance directives, regardless of race and ethnicity, that leads to their use.
The advance care planning facilitator model has gained acceptance both nationally and internationally. Respecting Choices has trained more than 10,000 facilitators, as well as nearly 600 instructors and nearly 30 faculty members who can implement system-wide changes. There are facilitators in 47 states in the United States, and Respecting Choices is the national standard of care in Singapore and Australia; the program is also the model for an $8.5 million European Union study of advance-stage cancer patients and end-of-life care.
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Brittany Maynard stuck by her decision.
The terminally ill woman who revived a national debate about physician-assisted suicide ended her life Saturday by swallowing lethal drugs made available under Oregon's law that allows terminally ill people to end their lives. She would have been 30 on Nov. 19.
Maynard had been in the national spotlight for about a month since publicizing that she and her husband, Dan Diaz, moved to Portland from Northern California so that she could take advantage of the Oregon law. She told journalists she planned to die Nov. 1, shortly after her husband's birthday, but reserved the right to move the date forward or push it back.
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If you went to a wedding this summer, there is a better-than-even chance that the happy couple was already living together. Today, more than 65 percent of first marriages start out that way. Fifty years ago, it was closer to 10 percent.
Cohabitation before marriage, once frowned upon, is now almost a rite of passage, especially for the millennial generation. Young adults born after 1980 are more likely to cohabit than any previous generation was at the same stage of life, according to the Pew Research Center. With more than 8 million couples currently cohabiting, it is obviously a living arrangement with appeal — but it is also one with unique challenges.
Claire Noble and Charlie Sharbel are among those who have decided to share the keys to an apartment. They are both 27 years old and have been living together in Washington, D.C., since August.
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I wrote about poppies last year. You write about them at your peril....
This week I read a piece about an ITV newscaster who had opted not to wear a poppy on screen. It wasn't that she was against it: she did wear one when not in front of the camera. Her argument was that ITV didn't allow her to wear anything as a broadcaster that identified her as a supporter of other charities such as breast cancer awareness, mental health or child poverty (I've forgotten her actual examples). So why, she argued, should the poppy, paid for and worn in support of the Royal British Legion, be an exception to that rule?
I admire the logic and the ethics, but I'm afraid she is misreading the symbolism. She hasn't quite cottoned on to what the public mostly think they are doing when they wear the poppy. In social sciences-speak, she has got the semiotics wrong.
The poppy is far more than the logo of a particular veterans' charity. As the poppy field in the Tower of London moat demonstrates, it is not quite like most other symbols.
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The first time Nathan Whitmore zapped his brain, he had a college friend standing by, ready to pull the cord in case he had a seizure. That didn’t happen. Instead, Whitmore started experimenting with the surges of electricity, and he liked the effects. Since that first cautious attempt, he’s become a frequent user of, and advocate for, homemade brain stimulators.
Depending on where he puts the electrodes, Whitmore says, he has expanded his memory, improved his math skills and solved previously intractable problems. The 22-year-old, a researcher in a National Institute on Aging neuroscience lab in Baltimore, writes computer programs in his spare time. When he attaches an electrode to a spot on his forehead, his brain goes into a “flow state,” he says, where tricky coding solutions appear effortlessly. “It’s like the computer is programming itself.”
Whitmore no longer asks a friend to keep him company while he plugs in, but he is far from alone. The movement to use electricity to change the brain, while still relatively fringe, appears to be growing, as evidenced by a steady increase in active participants in an online brain-hacking message board that Whitmore moderates.
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Even as Americans' trust in government eroded in recent years, people kept faith in a handful of agencies and institutions admired for their steadiness in ensuring the country's protection.
To safeguard the president, there was the solidity of the Secret Service. To stand vigil against distant enemies, the U.S. nuclear missile corps was assumed to be on the job. And to ward off threats to public health, the nation counted on the Centers for Disease Control and Prevention.
Now, in the space of just a few months, the reputations of all those agencies - as well as the Veterans Administration - have been tarred by scandal or tarnished by doubt. Maybe a public buffeted by partisan rhetoric and nonstop news should be used to this by now. But, with the CDC facing tough questions about its response to the Ebola outbreak, something feels different. Government is about doing collectively what citizens can't do alone, but its effectiveness is premised on trust.
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...the Christian message isn't burdened down by the miraculous. It's inextricably linked to it. A pregnant woman conceives. The lame walk. The blind see. A dead man is resurrected, ascends to heaven, and sends the Spirit. The universe's ruler is on his way to judge the living and the dead. Those who do away with such things are left with what J. Gresham Machen rightly identified as a different religion, a religion as disconnected from global Christianity as the made-up religion of Wicca is from the actual Druids of old.
The same is true with a Christian sexual ethic. Sexual morality didn't become difficult with the onset of the sexual revolution. It always has been. Walking away from our own lordship, or from the tyranny of our desires, has always been a narrow way. The rich young ruler wanted a religion that would promise him his best life now, extended out into eternity. But Jesus knew that such an existence isn't life at all, just the zombie corpse of the way of the flesh. He came to give us something else, to join us to his own life.
If we withhold what our faith teaches about a theology of the body, of marriage, of what it means to be created male and female, we will breed nothing but cynicism from those who will rightly conclude that we see them not as sinners in need of good news but as a marketing niche to be exploited by telling them what they want to hear.
You can't grow a Christian church by being sub-Christian. That's why there are no booming Arian or Unitarian or Episcopal Church (USA) church-planting movements....
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The Roma constitute the largest ethnic minority in Europe. While many think the continent would be better off without them, the Roma have lived in Europe for more than 1,500 years, and represent one of Europe’s last, great hopes.
But currently, the Roma are among the continent’s most underserved communities. And like Europe’s Jews, and newcomers from Africa and the Middle East, they’re finding themselves caught up in a resurgence of racism and xenophobia.
The unemployment rate for Roma in Bulgaria was 59% in 2010, and 50% in Romania according to a seminal World Bank report, while average unemployment in Bulgaria was 11.6%, and 7.3% in Romania in 2013.
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If traditional Christian teaching produces despair it is likely that such teaching has somehow been pressed or malformed to obscure the gospel. Whether one identifies as homosexual, bisexual, or heterosexual, the hope of the gospel is the same. In the words of Tim Keller, “We are more sinful and flawed in ourselves than we ever dared believe, yet at the very same time we are more loved and accepted in Jesus Christ than we ever dared hope.” The profound experience of grace in the gospel provides the onus to a life of faithful discipleship. The homosexual need not stop experiencing same sex attraction in order to “earn” salvation just as straight people need not stop experiencing opposite-sex attraction. What he must do is remain chaste, an ancient word with little currency in today’s culture.
There can be little doubt that traditional Christians often communicate to gays that they must somehow stop experiencing same sex attraction in order to make themselves acceptable to God. This is not the gospel. There is nothing than we can do to make ourselves acceptable to God. What the Bible asks of us is, however, to recognize that sexual relationships with people of the same sex violates God’s intention for human sexuality. The Christian tradition directs us in one of two equally valid directions: celibacy or heterosexual marriage.
Reasonable people ought to respect Gushee’s right to change his mind and to do so publicly. However, it’s important to note that Gushee’s capitulation is not the only possible response to the precipitous change in cultural attitudes toward sexuality.
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A single friend who recently moved posted a note on her Facebook page: “Was trying out a new church on Sunday when the pastor announced that his November sermon series would be about marriage. ‘And what if you’re not married?’ he asked us. ‘Well, Scripture says “Let marriage be held in honor among all, and let the marriage bed be undefiled.”’
Not the most welcoming way of putting it. “Excuse me?” my friend responded. “In other words, singles, suck it up. Won’t be returning there.”
Most of the responses were supportive, as you’d expect from friends, but several dismissed her concerns or told her, in various ways, to suck it up and stop whining. Other single friends, including widows and single mothers who were single because their loutish husbands left them for Miss Suzy Cupcake, have told me they don’t talk about their struggles because the chances of being dismissed or patronized or even condemned are too high.
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