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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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After much deliberation and discussion we agreed on the following decisions:
1. We discussed the importance of unity among us. We affirmed the importance of blessing and encouraging each other. We are committed to working together for the expansion of God’s Kingdom.
2. We were happy to receive a report from Bishop Mark Lawrence of the Diocese of South Carolina, which receives Primatial oversight from the Global South. We praise the Lord for his faithful stance in the Gospel of our Lord Jesus Christ.
3. We studied the letter of invitation from the Archbishop of Canterbury to the upcoming Primates meeting. We have agreed to attend the meeting, and welcome the invitation for the Primates to suggest the items of the agenda. We appreciate this very helpful approach, one that gives us a sense of ownership and responsibility to our meeting. We agreed on the agenda items which we will request.
4. We grieved one more time at the unilateral decisions taken by the last General Convention of the Episcopal Church (TEC) in the USA to redefine marriage and to accept same-‐sex marriages (Resolutions A036 and A054). We see these latest resolutions as a clear departure from not only the accepted traditional teaching of the Anglican Communion, but also from that of the one Holy, Universal, and Apostolic Church, which upholds the scriptural view of marriage between one man and one woman. (Lambeth Resolution 1:10, 1998.)
Read it all.
You must picture me alone in that room in Magdalen, night after night, feeling, whenever my mind lifted even for a second from my work, the steady, unrelenting approach of Him whom I so earnestly desired not to meet. That which I greatly feared had at last come upon me. In the Trinity Term of 1929 I gave in, and admitted that God was God, and knelt and prayed: perhaps, that night, the most dejected and reluctant convert in all England. I did not then see what is now the most shining and obvious thing; the Divine humility which will accept a convert even on such terms. The Prodigal Son at least walked home on his own feet. But who can duly adore that Love which will open the high gates to a prodigal who is brought in kicking, struggling, resentful, and darting his eyes in every direction for a chance of escape? The words “compelle intrare,” compel them to come in, have been so abused be wicked men that we shudder at them; but, properly understood, they plumb the depth of the Divine mercy. The hardness of God is kinder than the softness of men, and His compulsion is our liberation.--C.S. Lewis, Surprised by Joy (Harcourt Brace, 1956), p.228
In this tomb, also, you may see, A pledge to us...Yes, verily, it is a pledge,
Of Christ's power to raise us to a spiritual life — The resurrection of Christ is set forth in the Scriptures as a pattern of that which is to be accomplished in all his followers; and by the very same power too, that effected that. In the Epistle to the Ephesians, St. Paul draws the parallel with a minuteness and accuracy that are truly astonishing. He prays for them, that they may know what is the exceeding greatness of God's power to us-ward who believe, according to the working of his mighty power which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places." And then he says, concerning them, "God, who is rich in mercy, of his great love wherewith he loved us, even when we were dead in sins, hath quickened us together with Christ, and hath raised us usi together, and made us sit together in heavenly places in Christ Jesus^" Here, I say, you see Christ dead, quickened, raised, and seated in glory; and his believing people quickened from their death in sins, and raised with him, and seated too with him in the highest heavens. The same thing is stated also, and the same parallel is drawn in the Epistle to the Romans ; where it is said, "We are buried with Christ by baptism into death; that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." But can this be effected in us ? I answer, Behold the tomb ! Who raised the Lord Jesus? He himself said, " I have power to lay down my life, and power to take it up again...."
--"Horae homileticae, Sermon 1414
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church Year / Liturgical Seasons Easter Parish Ministry Ministry of the Ordained Preaching / Homiletics * Religion News & Commentary Other Churches Evangelicals * Theology Christology Eschatology
First Presbyterian Church of San Antonio overwhelmingly voted Sunday to leave its denomination, the Presbyterian Church (USA), citing what supporters of the outcome called an increasingly progressive social justice agenda and a drift from the authority of Scripture.
Read it all and you can find the links to all the key documentation there.
Filed under: * Christian Life / Church Life Parish Ministry * Culture-Watch Religion & Culture * Religion News & Commentary Other Churches Presbyterian Sexuality Debate (Other denominations and faiths) * Theology Christology Ethics / Moral Theology
But I am besides my purpose when I fall to bewail the cold affection which we bear towards that whereby we should be saved, my purpose being only to set down what the ground of salvation is. The doctrine of the Gospel proposeth salvation as the end, and doth it not teach the way of attaining thereunto? Yes, the damsel possessed with a spirit of divination spake the truth: "These men are the servants of the most high God who show unto us the way of salvation" [Acts 16:17] -- "a new and living way which Christ hath prepared for us through the veil, that is, his flesh," [Heb 10:20] salvation purchased by the death of Christ.
--Learned Discourse on Justification (my emphasis)
How can we ever begin to know the rejoicing that will take place when the Lord brings all of us home in immortal bodies? The morning stars will sing together and the angels will shout for glory. Think of having complete fulfillment, knowing that our homecoming brings unspeakable joy to our wonderful Lord! So why do we prefer lingering here? Because we are not only earthbound in body; we are earthbound in our thinking. But when we leave this place, we will never dwell on it again. Our eyes and hearts will be fixed on Christ.
When we stand at the graveside of a loved one, we sorrow. But those united with Christ in death are also united with Him in the joy of resurrection. There was no joy at the tomb of Lazarus. It was a somber and woeful time—until Jesus arrived!
Words cannot describe the shock of seeing a dead man alive again—and the joy of knowing that we, too, shall one day hear the Lord Jesus call our names. Contemplate it for a moment and imagine hearing His voice speak your name. If that does not cause joy to bubble inside of you, it is doubtful anything else will.
Read it all.
Millennials, like the rest of us, are human beings. I know that’s not a terribly surprising thing to say, and I haven’t actually heard anyone deny that fact. But with the coming of age of each new generation, it seems there’s always a flurry of books and articles competing both for the honor of naming that generation and of describing what’s unique about them. And of course, so long as we’re okay using sweeping generalizations, each generation does tend to exhibit characteristics setting it apart from those who came before and will come after. Usually that has to do with the historical and cultural context in which they came of age. So one generation was deeply affected by the post-World War II world, the next by the upheavals of the 1960s and 1970s, the next by the Cold War, and on and on.
I’ll leave it to the professionals to do the work of describing exactly what’s affected millennials and how it’s affected them. As a Christian pastor, my task is to do the even harder work of reminding people—including millennials themselves—they’re not that different from the rest of us. The world has been around for a very long time, and the deepest problems plaguing millennials today have plagued every generation throughout human history. What’s more, the greatest solution we can offer millennials is the same as it’s ever been. That doesn’t change.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Evangelism and Church Growth * Culture-Watch Religion & Culture Young Adults * International News & Commentary America/U.S.A. * Theology Apologetics Christology
Listen to it all and the composer's website is there [Hat tip: Preston Trombly].
Thanks be to Thee, Lord Jesus Christ
For all the benefits Thou hast given me,
For all the pains and insults
Which thou has borne for me.
O most merciful Redeemer, friend and brother,
May we know Thee more clearly,
Love Thee more dearly,
And follow Thee more nearly
Day by day.
--St Richard of Chichester (1197-1253)
Filed under: * Christian Life / Church Life Church History Liturgy, Music, Worship * Culture-Watch Music Religion & Culture * International News & Commentary England / UK * Theology Christology
Last week’s meeting of the Anglican Oriental Orthodox International Commission in Hawarden, Wales, and the agreement on dropping the filioque clause of the Nicene Creed has moved the two families of churches “one step closer to as close as we can be”, a leading Orthodox bishop has said.
“For us, we saw [the filioque clause] as an addition to the Creed,” Bishop Angaelos, General Bishop of the Coptic Orthodox Church in the United Kingdom, said. “One of the founders of our Church, Saint Athanasius, was instrumental in formulating it. As a church that has been persecuted for most of its existence, our faith and faith issues are exceptionally important.
“The relevance [of the agreement] is that we are one step closer to as close as we can be. There are things that we are not going to be able to agree on but that should not stop us resolving things that we can agree on.”
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History * Religion News & Commentary Ecumenical Relations Other Churches Orthodox Church * Theology Christology The Trinity: Father, Son and Holy Spirit
Who was Jesus really?
For the past few weeks I’ve been discussing this question with my high school theology class. Although most of my students have been brought up in the church, I know they’re going to face challenges to their faith when they go off to college. Many will hear jarring claims from classmates and professors about the “real” Jesus—claims contradictory to the church’s confession of Jesus as the risen Son of God.
So I want my students to be prepared. I want them to know these claims have been around for a long time, as have Christian responses. Despite what many critical scholars claim, there is no contradiction between the “Jesus of history” and the “Christ of faith.” In fact, studying Jesus as a historical figure can often strengthen faith. But that requires honestly engaging the critics and evaluating their claims.
Here I will briefly examine five popular alternative theories about Jesus, concluding with some general guidelines for how Christians can respond to them.
Read it all.
“We live in a world of social change. This is not a new observation, yet it brings fresh challenges for gospel proclamation in our society, which appears to be moving further and further away from the guidelines for living which are enshrined in God’s Word. As Christians, we are at odds with the world. For good reason, John the Evangelist recorded Jesus’ warning to his disciples: If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. (John 15:18-19)”
“In the same chapter of John’s Gospel, Jesus told his disciples that he had spoken these words so that his joy might be in them—in us—and that our joy may be full (John 15:11). This is an incredible promise and one that perhaps we do not appreciate, let alone assimilate, in our daily lives.
How is your joy? Is it real or feigned in the face of opposition to the gospel from your friends or family, workmates of fellow travellers?” the Archbishop said.
“The antagonism of the world to the Word of God is perhaps seen nowhere more acutely than in the virulent challenge to the definition of marriage which pervades conversations in the media, the workplace and even in our places of leisure.” Dr Davies said. “It is time that all Christians, especially Anglicans, should enter the discussion and graciously and sensitively explain the reasons why our good Creator has made marriage the way he has. We need to be courageous in our discussions both in private and in public, yet we also need to be sensitive and loving in our defence of biblical truth.”
Read it all and note the link to the full text of the Archbishop's address.
Filed under: * Anglican - Episcopal Anglican Provinces Anglican Church of Australia * Christian Life / Church Life Parish Ministry Ministry of the Laity Ministry of the Ordained * Culture-Watch Religion & Culture * International News & Commentary Australia / NZ * Theology Anthropology Christology Ethics / Moral Theology Pastoral Theology Soteriology
Theologians of the cross are those from whom all support other than the cross has simply been torn away. The situation is not that we might sit back and upon reflection calmly chose to be this or that sort of theologian. If we look at instead of through it or behind, the cross tears away all other possibilities. So as theologians of the cross we operate on the premise that faith in the crucified and risen one is all we have going for us. All the supports of the theology of glory are destroyed by the cross. The cross is then end result of the theology of glory. So it is finished. There are no escape hatches. By faith we become a human being, a person of this world, a truly historical being, because there is nothing to do now but wait, hope, pray, and trust in the promise of him who nevertheless conquers, the crucified and risen Jesus. By faith we are simply in Christ, waiting to see what will happen to and in us. As Luther could put it in his most famous saying in the commentary on the first twenty-two Psalms from about this time, “The cross alone is out theology” (CRUX sola est nostra Theologia). [WA 5.176.32]
Read it all.
A new publication containing the Agreed Statement on Christology of the Anglican–Oriental Orthodox International Commission 2014 was launched during Vespers in St Asaph Cathedral by the Co–Chairs of the commission, the Rt Revd Gregory K Cameron Bishop of St Asaph, and His Eminence Metropolitan Bishoy of Damietta, in the presence of the Rt Revd Dr Geoffrey Rowell, former Co–Chair of the Commission and co–signatory to the Statement.
The Commission completed its work on the Procession of the Holy Spirit, agreeing on the omission of the Filioque clause that had been appended to the Niceno–Constantinopolitan Creed in the Latin Western tradition. The Co–Chairs signed an Agreed Statement on the procession of the Holy Spirit, which is Part A of our ongoing work on our theological understanding of the Holy Spirit. A detailed discussion of the action of the Holy Spirit in the Church followed, including a discussion of the four marks of the Church, namely: oneness, holiness, catholicity and apostolicity. The Commission has designated a drafting group which prepared a preliminary draft and will continue to work on Part B of our theological understanding of the Holy Spirit.
The Commission discussed the present situation of Christians in the Middle East and heard reports on the difficulties facing Churches, particularly in Syria and Iraq. There was a consideration of the most practical ways in which the Anglican Communion in its various countries could respond effectively to the refugee crisis in the Middle East and Europe.
Read it all.
the other thing that John was concerned about was to banish apathy from the hearts of those to whom he ministered. Starting with his own congregation at All Souls, Langham Place in London and extending to all the congregations to whom he ministered quite literally all around the world.
Banishing apathy, what did that mean in positive terms? It meant that John summoned us to learn our faith and not be sloppy in terms of our doctrine, and equally not to be sloppy and casual in terms of our service of the Lord whom we love and honour as our Saviour.
John himself as we all know was, well, I call him a 15-talent man of God. 10 the number in our Lord’s parable really doesn’t seem enough. John Stott one sometimes felt could do anything and everything in ministry. He had all the gifts that make up a teacher and a carer and a unifier. He lived in a way which displayed the freedom of self-discipline. I am thinking there of the kind of freedom which in a different department of life a solo pianist or violinist will display. He or she has accepted the self-discipline of learning to master the instrument. Now he or she is able, if one may put it this way, to relax with the instrument and with the sort of inner ease to make it sound and sing out all the music that is there in the notes and which as a soloist the musician wants to convey.
Well, that is a picture an illustration of what I mean by freedom with self-discipline at its heart and you saw that in John as a preacher and teacher and influence in the church. And the self-discipline that lay at the heart of it was a discipline of constant Bible study, constant prayer, constant self-watch and constant refusal to go wild - John never went wild. John observed his own discipline so that he might always be at his best for ministry. And well we know, all of us I am sure, know something about the quality of that ministry, marked as it always was by love and wisdom in whatever form the situation demanded.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Parish Ministry Death / Burial / Funerals Ministry of the Ordained Preaching / Homiletics * Culture-Watch Globalization * Religion News & Commentary Other Churches Evangelicals * Theology Christology Soteriology Theology: Scripture
“As of now, the GAFCON primates have said that if the Anglican Church of Canada and the U.S. is at the table for the January meeting, they will not attend,” said the Rev. Paul Stephens, rector at All Saints’ Episcopal Church in Tupelo, “And that’s unfortunate.”
Stephens said that worldwide, the Anglican Communion is connected, but not obligated. The Anglican church was spread through British colonization. Wherever there was a British colony, there is now an Anglican church. Globally, 38 Anglican provinces make up the Anglican Communion, the centerpiece of which is the Church of England.
“In terms of authority, the Archbishop of Canterbury isn’t like the Pope. He doesn’t have the jurisdiction to ‘make’ me do anything, though if he did I would almost certainly acquiesce,” Stephens said. “Anglican provinces have autonomy, and make their own rulings within themselves that don’t have bearing on the others. However, there’s a saying that goes something like, ‘If someone sneezes at an Episcopal church in Corinth, someone at an Episcopal church in Bay St. Louis will say “Bless you.”’”
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby Anglican Primates Anglican Provinces Anglican Church of Canada Church of England (CoE) Episcopal Church (TEC) Sexuality Debate (in Anglican Communion) * Culture-Watch Globalization Marriage & Family Religion & Culture Sexuality --Civil Unions & Partnerships * Theology Anthropology Christology Ethics / Moral Theology Pastoral Theology Theology: Scripture
As teacher and evangelist this is the first job of the bishop. Not MD of CofE plc; not safe pair of managerial hands, not just emerged slick and shiny from the talent pool, not even graduate of the latest whizzy business school offer of better organised salvation (though these things can help us), but storyteller, poet, theologian: a gospel person, with the good news of Christ and on our lips and in our hearts, and this good news translated into the languages of the smorgasbord of cultures in which we serve. Which is also why being a bishop is so dangerous. We either draw back from such an uncomfortable proclamation. Or end up holding back the Spirit’s sure advance into all truth. Meanwhile, too many people still treat us with the wrong sort of deference and respect, and believing our own publicity, we collude.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Parish Ministry Ministry of the Ordained * Theology Christology Soteriology Theology: Holy Spirit (Pneumatology)
One such place was Holy Trinity Brompton whose leaders had experienced a measure of frustration in their dealings with the Kensington Area hierarchy. Alpha was beginning to develop into the global movement that it is today, and there were voices within HTB urging that a base outside the Church of England would be more conducive to growth. The local hierarchy was unwilling to see HTB as much more than a conventional parish in the Area, and in particular was keen to restrict the numbers of curates that the Church could employ, even though there was finance available to enlarge the staff. The restrictions were fuelled by a liberal distaste for charismatic evangelicalism and a conviction that the supply of curates should be evenly spread throughout the Diocese, irrespective of the capacity to pay.
There was an important principle here, also expressed in the Common Fund system. The Diocesan budget was calculated on the basis of the establishment figure for clergy numbers, together with elements for administration and national church obligations. The total sum was then divided between parishes by reference to a complex formula which relied heavily on electoral roll numbers, with the consequence that a church in decline would be more and more heavily subsidised by any that were growing. There was in effect a tax on growth and an incentive to be less than candid in declaring parochial resources. This may have been tolerable when the Diocese still enjoyed a substantial benefit from the distributions of the Church Commissioners but, as these declined in significance and pension obligations in particular mounted, the contributors to the system were increasingly restive as they saw that they were being asked to subsidize less active neighbours. It was clear that a crisis of consent could not be long delayed.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Parish Ministry Evangelism and Church Growth * Culture-Watch Religion & Culture Urban/City Life and Issues * International News & Commentary England / UK * Theology Anthropology Christology Ecclesiology Soteriology
You can listen directly at the link found here or you can download the MP3 there.
It is this fantasy of living in an endlessly adjustable world, in which every physical boundary can be renegotiated, that shapes the opening reflections of the encyclical and pervades a great deal of its argument. The paradox, noted by a good many other commentators, is that our supposed “materialism” is actually a deeply anti-material thing. The plain thereness of the physical world we inhabit tells us from our first emergence into consciousness that our will is not the foundation of everything—and so its proper working is essentially about creative adjustment to an agenda set not by our fantasy but by the qualities and complexities of what we encounter. The material world tells us that to be human is to be in dialogue with what is other: what is physically other, what is humanly other in the solid three-dimensionality of other persons, ultimately what is divinely other. And in a world created by the God Christians believe in, this otherness is always communicating: meaning arises in this encounter, it is not devised by our ingenuity. Hence the pope’s significant and powerful appeal to be aware of the incalculable impact of the loss of biodiversity: it is not only a loss of resource but a diminution of meaning. “Because of us, thousands of species will no longer give glory to God by their very existence, nor convey their message to us” (33).
The argument of these opening sections of Laudato si’ repeatedly points us back to a fundamental lesson: We as human beings are not the source of meaning or value; if we believe we are, we exchange the real world for a virtual one, a world in which—to echo Lewis Carroll’s Humpty Dumpty—the only question is who is to be master. A culture in which managing limits is an embarrassing and unwelcome imperative is a culture that has lost touch with the very idea of a world, let alone a created world (i.e., one in which a creative intelligence communicates with us and leads us into meanings and visions we could not have generated ourselves). The discussion in Chapter III of the obsessive pursuit of novelty in our lives draws out very effectively how the multiplication of pure consumer choice produces not greater diversity or liberty but a sense of endless repetition of the same and a lack of hope in the future. Once again, the underlying issue is the loss of meaning. It is fully in keeping with this general perspective that what Pope Francis has to say about the rights and dignities of the unborn (120) is seamlessly connected with the dangers of a culture of “disposability” in which the solid presence of those others who do not instantly appear to contribute to our narrowly conceived well-being can so readily be forgotten.
Read it all.
Filed under: * Culture-Watch Globalization Life Ethics Psychology Religion & Culture * Economics, Politics Energy, Natural Resources Foreign Relations Politics in General * Religion News & Commentary Other Churches Roman Catholic Pope Benedict XVI Pope Francis * Theology Anthropology Christology Ethics / Moral Theology Theology: Scripture
Richard Dawkins and the other prophets of atheism love to tell us that in the fabricated battle between religious belief and rationalism, there can be only one winner, and that their side is finally gaining the upper hand; the days of superstitious belief in sky pixies and the like are numbered – at least in the enlightened West. The tide is turning, and it is their hope that, in time, all religious belief, including Christianity, will be seen as little more than a dwindling remnant of the age of ignorance. This is the dawning of the Age of the Nones, where science and technology are the new gods to be worshipped and revered.
Certainly Christianity, though still the dominant faith in the United Kingdom, is in a bad way. Those who never progressed beyond the linear graphs of GCSE Maths will look at the decline in the number of professing Christians and calculate that, based on Census numbers going down from 72 per cent of the population in 2001 to 59 per cent in 2011, Christians will be about as common as chicken teeth by about 2060. If you happen to be a Methodist, things are even worse: your obituary is being readied for 2035.
But once you start digging deeper, the picture tells a set of more intricate stories. Even within the United Kingdom there are significant regional differences. A recent poll for the Theos think-tank found that Scotland is far more irreligious than the rest of the country, with 50 per cent of respondents having no religious faith compared to 35 per cent nationally. A quarter of the Welsh still attend a weekly service, almost double that of England and Scotland, and only 27 per cent of 18-24-year-olds actually describe themselves as Christian, compared to 79 per cent of the over 65s.
Read it all from the Archbishop Cranmer Blog.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Culture-Watch Education Religion & Culture * International News & Commentary England / UK * Theology Christology
Christ commissioned the church to make disciples of all nations, by “baptizing them in the name of the Father, and of the Son, and of the Holy Ghost”; and by “teaching them to observe all things whatsoever I have commanded you”(Matthew 28:19). There is a doctrine to be learned, “mere Christianity” if you like, “the Creed, the Lord’s Prayer, the Ten Commandments and all other things which a Christian ought to know and believe to his soul’s health”. In accordance with Scripture’s command (Psalm 78:1-8) the Prayer Book provides a Catechism, in question and answer form, “that is to say, An Instruccion to bee learned of every childe, before he be brought to be confirmed of the bushop” (1549 Prayer Book rubric in original spelling!).
In his classic treatise on pastoral care, the Country Parson, the priest-poet George Herbert values Catechizing for infusing “a competent knowledge of salvation to every one of his Flock”: The “secret” benefit of this practice “consists in this, that at Sermons, and Prayers, men may sleep or wander; but when one is asked a question, he must discover what he is [i.e. awake, and alert or asleep, and wandering!]”....
Read it all.
The daily spiritual exercises Dietrich Bonhoeffer expected of all members of Finkenwalde created some controversy at the time.
Bonhoeffer required silence before the morning service, which consisted of Bible reading, prayers and hymns. He also required a time of silent meditation and intercession after breakfast before lectures began. The community had a similar evening service, and at times readings during lunch.
Though these exercises were balanced by study, lectures and recreation, many objected to such "Catholic" practices. Others considered them evidences of legalism at Finkenwalde. Why did Bonhoeffer require these aspects of the community's day together and its day alone?
He did so because he believed that students were members of Christ's body preparing to be shepherds of the body of Christ.
Read it all from ABC Australia.
They’ll be discussing what unites them and what divides them; whether the Communion ought to continue as it is presently modelled, and whether the role of the Archbishop of Canterbury needs to change. There will be no ‘Continuing Indaba‘ for the pursuit of “cultural models of consensus”, and no meditation on the mission of “mutual creative action”. The days of fudge, patch and hedge are over – unless, of course, all the gathered Archbishops, Presiding Bishops and Chief Pastors determine to ignore the pleas and prayers of the Primus inter Pares.
But (and it’s a very, very interesting ‘but’), Justin Welby has not only invited the 37 recognised primates of the Wordwide Anglican Communion: according to Lambeth Palace (..and here’s the Guardian headline..) he has also written a letter to Foley Beach. That isn’t a cruise-ship resort in sunny Florida: The Most Rev’d Dr Foley Beach is Archbishop of the Anglican Church in North America (ACNA), which split from The Episcopal Church (TEC) when The Most Rev’d Dr. Katharine Jefferts Schori set her face against social conservatism and theological orthodoxy on matters relating to gender and sexuality. The letter of invitation to Archbishop Foley is significant because ACNA is not a recognised member of the Worldwide Anglican Communion (according to the traditional instruments of communion and the Archbishop of Canterbury).
Yet what credible discussions may take place if he is snubbed, since ACNA is affirmed and recognised by other Anglican provinces, in particular those belonging to GAFCON?
There are clearly provincial fractures and parallel churches already operating throughout the Communion.
Read it all.
Filed under: * Anglican - Episcopal - Anglican: Analysis Anglican Church in North America (ACNA) Archbishop of Canterbury --Justin Welby Anglican Primates Anglican Provinces Anglican Church of Canada Episcopal Church (TEC) Global South Churches & Primates Instruments of Unity Sexuality Debate (in Anglican Communion) Same-sex blessings * Theology Christology Ecclesiology Ethics / Moral Theology
America is a Christian country. This is true in a number of senses. Most people, if asked, will identify themselves as Christian, which may mean only that they aren’t something else. Non-Christians will say America is Christian, meaning that they feel somewhat apart from the majority culture. There are a large number of demographic Christians in North America because of our history of immigration from countries that are or were also Christian. We are identified in the world at large with this religion because some of us espouse it not only publicly but also vociferously. As a consequence, we carry a considerable responsibility for its good name in the world, though we seem not much inclined to consider the implications of this fact. If we did, some of us might think a little longer about associating the precious Lord with ignorance, intolerance, and belligerent nationalism. These few simple precautions would also make it more attractive to the growing numbers among our people who have begun to reject it as ignorant, intolerant, and belligerently nationalistic, as they might reasonably conclude that it is, if they hear only the loudest voices.
There is something I have felt the need to say, that I have spoken about in various settings, extemporaneously, because my thoughts on the subject have not been entirely formed, and because it is painful to me to have to express them. However, my thesis is always the same, and it is very simply stated, though it has two parts: first, contemporary America is full of fear. And second, fear is not a Christian habit of mind. As children we learn to say, “Yea, though I walk through the valley of the shadow of death, I will fear no evil, for Thou art with me.” We learn that, after his resurrection, Jesus told his disciples, “Lo, I am with you always, to the close of the age.” Christ is a gracious, abiding presence in all reality, and in him history will finally be resolved.
These are larger, more embracing terms than contemporary Christianity is in the habit of using. But we are taught that Christ “was in the beginning with God; all things were made through him, and without him was not anything made that was made….The light shines in the darkness, and the darkness has not overcome it.” The present tense here is to be noted. John’s First Letter proclaims “the eternal life which was with the Father and was made manifest to us.” We as Christians cannot think of Christ as isolated in space or time if we really do accept the authority of our own texts. Nor can we imagine that this life on earth is our only life, our primary life. As Christians we are to believe that we are to fear not the death of our bodies but the loss of our souls....
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Pastors, teachers, and small-group leaders would be wise to spend more energy showing how the Bible is the source of the great church doctrines—which are so often about God and his saving work. It’s time for our main pedagogical question to be not, “What difference does this make?” but, “What does this tell us about our good God?” To help churches answer that question, CT recently joined Zondervan Publishing, HarperCollins, to produce the NIV Understand the Faith Study Bible. This is but one of many resources that makes these crucial connections.
To emphasize theology will entail a battle, as any pastor will sense. It will be a battle against those who have fed too long on the milk of therapeutic Christianity, and who will demand immediate application. It will be a battle against false teachers, who will react defensively. It will be a battle against our own sloth, as this type of teaching requires more intellectual labor than “10 ways to improve your marriage.”
But it is a battle well worth fighting. It will no doubt create scars, but God will also give us many a victory. Some false teachers may be saved from their pernicious ideas, and the church will have an ever-clearer picture of the beautiful God whose nature it is to save the world.
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Any global timeline would have to include 1998, when the worldwide Lambeth Conference passed a resolution affirming scripture and traditional teachings on marriage and human sexuality. Then 65 Episcopal bishops sign another statement of dissent. That was also the year when [Bishop John] Spong released his famous 12 theses, beginning with "Theism, as a way of defining God, is dead." In his 10th thesis, he added: "Prayer cannot be a request made to a theistic deity to act in human history in a particular way."
Looking for issues other than sex? Spong was raising some big ones, rejecting most of the basic elements of creedal Christianity.
On a related issue, I have always thought it was crucial that, in 1992, Bishop C. FitzSimons Allison of South Carolina stopped receiving Holy Communion in meetings of the U.S. House of Bishops after several of his colleagues refused to condemn a liberal theologian's statement that she served a god that is "older and greater" than the deity revealed in the Bible.
How much of that needs to be mentioned in a news story? That is a matter for editors and reporters to determine. But the simple fact is that the actual battles over homosexuality began in the late 1970s and efforts to build alternative conservative structures in the United States began in the 1990s. To say that Robinson's election "precipitated" this division is inaccurate. Why settle for flawed or, at best, simplistic language? Why pretend that the battle is about homosexuality, alone?
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The symbolism of the morning services, which Francis now holds four times a week, is clear: a humbler papacy, where the pope is foremost a pastor to the flock, not a king. But a humbler papacy hardly means humbler papal ambitions. Francis is not just trying to change the Roman Catholic Church. He seems determined to change the world.
Popes are expected to challenge society. But Francis, 78, who lands in Cuba on Saturday and prepares to arrive in Washington on Tuesday for his first visit to the United States, has achieved a unique global stature in a short time.
His humble persona has made him immensely popular, a smiling figure plunging into crowds at St. Peter’s Square. He speaks in deeply personal terms about people discarded by the global economy, whether refugees drowned at sea or women forced into prostitution. His blistering critiques of environmental destruction have seized the world’s attention.
But he is also an inscrutable tactician whose push to change the church has stirred anxiety and hope — and some skepticism. Many conservatives project their fears onto him. Many liberals assume he is a kindred spirit. Others argue that Francis is less concerned about left or right than he is about reversing the church’s declining popularity in Latin America and beyond.
Read it all from the front page of Saturday's New York Times.
Pope Francis arrives in the U.S. on Tuesday, September 22nd, for five busy days in Washington, New York and Philadelphia. Managing editor Kim Lawton asks American Catholics about the beliefs that shape the Pope’s view of the world, and Tom Roberts, editor-at-large of National Catholic Reporter, and Stephen Schneck, director of the Institute of Policy Research and Catholic Studies at the Catholic University of America, join host Bob Abernethy in the studio for a conversation about their expectations for the Pope’s trip.
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There is no doubt that the Church of England is in crisis. Its worshipping life and influence are shrinking, and if it continues in its present trajectory within a generation it will be too small credibly to maintain its position as the National Church.
Indeed William Fittall, the Secretary General of the General Synod has written: “Recognition that the Church of England’s capacity to proclaim the faith afresh in each generation will be decisively eroded unless the trend towards older and smaller worshipping communities is reversed.”
It would be very interesting to know how many members of General Synod come from those older and smaller worshipping communities and how many come from growing churches. One suspects more come from the former than the latter, which begs the question if the Synod in a position to give a lead.
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Anglophone migration out of Francophone Canada has decimated the Anglican Church with the number of members of the Diocese of Quebec falling almost in half over the past two years, a document released on the diocesan website reports.
“A Thumbnail Sketch of the Diocese” published on 14 Sept 2015 in preparation for the election of the 13th Bishop of Quebec reported: “There are 69 congregations, serving an overall Anglican population of approximately 1800 souls.” Statistics published in a report released in early 2014 by the Task Force on Mission Ministry and Management reported the diocese had 3000 members in 52 parishes with 87 congregations.
On 5 Aug 2015 the Bishop of Quebec, the Rt Rev. Dennis Drainville (61) announced that he would step down in 2017 and called for the election of a coadjutor at a special meeting of synod on 26-29 Nov 2015, with his successor consecrated in March 2016. Earlier this year, Bishop Drainville stood for election in Montreal and called for the merger of the two dioceses. He lost to Bishop-elect Mary Irwin-Gibson. He told the Anglican Journal his decision to retire was not related to the result of that election.
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Underneath the logo on the Church of England website is the tagline “a Christian presence in every community”. And while this is seen through many churches up and down the country on a daily basis - we often neglect one community.
The online community.
Before going any further, there are a few myths we need to bust:
First, social media isn’t a fad. 83% of UK adults now go online and 66% of those online adults have a social networking profile such as Facebook or Twitter. It’s not just for young people either - one of the fastest growing groups on social media is the over 50’s and those aged 65-74 are almost twice as likely to use a smartphone now compared to 2012.
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Let us therefore, brethren beloved, pray as God our Teacher has taught us. It is a loving and friendly prayer to beseech God with His own word, to come up to His ears in the prayer of Christ. Let the Father acknowledge the words of His Son when we make our prayer, and let Him also who dwells within in our breast Himself dwell in our voice. And since we have Him as an Advocate with the Father for our sins, let us, when as sinners we petition on behalf of our sins, put forward the words of our Advocate. For since He says, that “whatsoever we shall ask of the Father in His name, He will give us,”how much more effectually do we obtain what we ask in Christ’s name, if we ask for it in His own prayer!--From his Treatise On the Lord’s Prayer
But let our speech and petition when we pray be under discipline, observing quietness and modesty. Let us consider that we are standing in God’s sight. We must please the divine eyes both with the habit of body and with the measure of voice. For as it is characteristic of a shameless man to be noisy with his cries, so, on the other hand, it is fitting to the modest man to pray with moderated petitions. Moreover, in His teaching the Lord has bidden us to pray in secret—in hidden and remote places, in our very bed-chambers—which is best suited to faith, that we may know that God is everywhere present, and hears and sees all, and in the plenitude of His majesty penetrates even into hidden and secret places, as it is written, “I am a God at hand, and not a God afar off. If a man shall hide himself in secret places, shall I not then see him? Do not I fill heaven and earth?”And again: “The eyes of the Lord are in every place, beholding the evil and the good.”And when we meet together with the brethren in one place, and celebrate divine sacrifices with God’s priest, we ought to be mindful of modesty and discipline—not to throw abroad our prayers indiscriminately, with unsubdued voices, nor to cast to God with tumultuous wordiness a petition that ought to be commended to God by modesty; for God is the hearer, not of the voice, but of the heart. Nor need He be clamorously reminded, since He sees men’s thoughts, as the Lord proves to us when He says, “Why think ye evil in your hearts?” And in another place: “And all the churches shall know that I am He that searcheth the hearts and reins.”
And this Hannah in the first book of Kings, who was a type of the Church, maintains and observes, in that she prayed to God not with clamorous petition, but silently and modestly, within the very recesses of her heart. She spoke with hidden prayer, but with manifest faith. She spoke not with her voice, but with her heart, because she knew that thus God hears; and she effectually obtained what she sought, because she asked it with belief. Divine Scripture asserts this, when it says, “She spake in her heart, and her lips moved, and her voice was not heard; and God did hear her.”We read also in the Psalms, “Speak in your hearts, and in your beds, and be ye pierced.”The Holy Spirit, moreover, suggests these same things by Jeremiah, and teaches, saying, “But in the heart ought God to be adored by thee.”
More than 500 people flocked to worship Sunday at the first new church campus to open downtown in more than half a century.
Located near the corner of Peace and Blount streets, Holy Trinity Anglican Church drew such a multitude that ushers scrambled to assemble rows of brand-new folding chairs for overflow seating in the foyer.
The crowds arrived early, and the building buzzed as members took the opportunity to explore every inch of the new facility. That energy soon filled the sanctuary, where the voice of Rev. John Yates III voice boomed out over a powerful speaker system.
“The first thing I want to say this morning is: ‘Welcome home,’” he said, before asking those gathered to address God individually in prayer.
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O God, who by the passion of thy blessed Son didst make an instrument of shameful death to be unto us the means of life and peace: Grant us so to glory in the cross of Christ, that we may gladly suffer shame and loss for the sake of thy Son our Savior Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
In March 1990 the European rugby union championship lay in the balance. Scotland and England had both won all their matches, and England traveled to Edinburgh knowing that the winner would take the coveted Grand Slam. The game was perhaps the finest in Scottish rugby history. But the defining moment came before it started. The England players ran onto the field to a largely hostile reception, but the Scots’ captain David Sole did something different. He led his team out at a stately walking pace. It was an iconic moment. It said, “There’s nothing you can throw at us we can’t deal with. We’re going to win this game, and we’re going to walk right toward you, and we will not be overcome.” And that’s what happened. England threw everything at Scotland, but to no avail. And David Sole’s walk became part of Scottish folklore.
Get into David Sole’s mind for a moment. This is the defining moment of my life, in my nation’s cultural life. What happens in the next two hours will be my identity, my legacy, my single truth. And I’m walking slowly toward it. I’m entering the eye of the storm.
Perhaps you are facing a storm. Your life, or the joy in your life, or the well-being of someone you treasure, seems to hang by a thread. Your instinct is to dodge, escape, deny, dive for cover, find a way out, run away....
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Sam Espada led friends in a chorus of “Happy Birthday” for his sombrero-wearing brother at a Mexican restaurant. After dinner, they saw the latest Hollywood blockbuster.
The five-story mall could have been anywhere in America, except that every storefront sign was in Arabic as well as English. The group was in Abu Dhabi, the capital of the United Arab Emirates (UAE).
“This place is like Disneyland,” said Espada, a Christian from New Jersey. “But I don’t feel fully free. You can definitely tell you are living in a Muslim country.”
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The striking and appropriate terms in which the prophet Isaiah depicts the character and offices of the Messiah, have procured for him, by way of eminence, the title of the Evangelical Prophet. He exhibits a glowing but faithful picture of the character of Christ, and all the humiliating and all the triumphant events of his life. In the chapter which contains my text, the prophet has dipped his pencil in the softest colours, and draws a portrait of the Saviour, which, while it conveys to us the most exalted ideas of his character, is calculated to awaken our tenderest and liveliest sympathy.
Let us then contemplate the character of Christ, as delineated by the prophet under the emblem of "a lamb brought to the slaughter," that our penitence may be awakened, our gratitude enlivened, and our souls warmed with the ardent emotions of love and duty.
Under the character of a "lamb brought to the slaughter," we are led to consider,
The innocence of Christ;
His tenderness and compassion;
And, finally, to consider him as the victim for our sins.
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President and Mrs. Bush, I want to say a personal word on behalf of many people. Thank you, Mr. President, for calling this day of prayer and remembrance. We needed it at this time.
We come together today to affirm our conviction that God cares for us, whatever our ethnic, religious, or political background may be. The Bible says that He’s the God of all comfort, who comforts us in our troubles. No matter how hard we try, words simply cannot express the horror, the shock, and the revulsion we all feel over what took place in this nation on Tuesday morning. September eleven will go down in our history as a day to remember.
Today we say to those who masterminded this cruel plot, and to those who carried it out, that the spirit of this nation will not be defeated by their twisted and diabolical schemes. Someday, those responsible will be brought to justice, as President Bush and our Congress have so forcefully stated. But today we especially come together in this service to confess our need of God.
Today we say to those who masterminded this cruel plot, and to those who carried it out, that the spirit of this nation will not be defeated by their twisted and diabolical schemes. Someday, those responsible will be brought to justice, as President Bush and our Congress have so forcefully stated. But today we especially come together in this service to confess our need of God.
We’ve always needed God from the very beginning of this nation, but today we need Him especially. We’re facing a new kind of enemy. We’re involved in a new kind of warfare. And we need the help of the Spirit of God. The Bible words are our hope: God is our refuge and strength; an ever present help in trouble. Therefore we will not fear, though the earth give way, and the mountains fall into the heart of the sea.
But how do we understand something like this? Why does God allow evil like this to take place? Perhaps that is what you are asking now. You may even be angry at God. I want to assure you that God understands these feelings that you may have. We’ve seen so much on our television, on our — heard on our radio, stories that bring tears to our eyes and make us all feel a sense of anger. But God can be trusted, even when life seems at its darkest.
But what are some of the lessons we can learn? First, we are reminded of the mystery and reality of evil. I’ve been asked hundreds of times in my life why God allows tragedy and suffering. I have to confess that I really do not know the answer totally, even to my own satisfaction. I have to accept by faith that God is sovereign, and He’s a God of love and mercy and compassion in the midst of suffering. The Bible says that God is not the author of evil. It speaks of evil as a mystery. In 1st Thessalonians 2:7 it talks about the mystery of iniquity. The Old Testament prophet Jeremiah said “The heart is deceitful above all things and beyond cure.” Who can understand it?” He asked that question, ‘Who can understand it?’ And that’s one reason we each need God in our lives.
The lesson of this event is not only about the mystery of iniquity and evil, but secondly it’s a lesson about our need for each other. What an example New York and Washington have been to the world these past few days. None of us will ever forget the pictures of our courageous firefighters and police, many of whom have lost friends and colleagues; or the hundreds of people attending or standing patiently in line to donate blood. A tragedy like this could have torn our country apart. But instead it has united us, and we’ve become a family. So those perpetrators who took this on to tear us apart, it has worked the other way — it’s back lashed. It’s backfired. We are more united than ever before. I think this was exemplified in a very moving way when the members of our Congress stood shoulder to shoulder the other day and sang “God Bless America.”
Finally, difficult as it may be for us to see right now, this event can give a message of hope — hope for the present, and hope for the future. Yes, there is hope. There’s hope for the present, because I believe the stage has already been set for a new spirit in our nation. One of the things we desperately need is a spiritual renewal in this country. We need a spiritual revival in America. And God has told us in His word, time after time, that we are to repent of our sins and return to Him, and He will bless us in a new way. But there’s also hope for the future because of God’s promises. As a Christian, I hope not for just this life, but for heaven and the life to come. And many of those people who died this past week are in heaven right now. And they wouldn’t want to come back. It’s so glorious and so wonderful. And that’s the hope for all of us who put our faith in God. I pray that you will have this hope in your heart.
This event reminds us of the brevity and the uncertainty of life. We never know when we too will be called into eternity. I doubt if even one those people who got on those planes, or walked into the World Trade Center or the Pentagon last Tuesday morning thought it would be the last day of their lives. It didn’t occur to them. And that’s why each of us needs to face our own spiritual need and commit ourselves to God and His will now.
Here in this majestic National Cathedral we see all around us symbols of the cross. For the Christian — I’m speaking for the Christian now — the cross tells us that God understands our sin and our suffering. For He took upon himself, in the person of Jesus Christ, our sins and our suffering. And from the cross, God declares “I love you. I know the heart aches, and the sorrows, and the pains that you feel, but I love you.” The story does not end with the cross, for Easter points us beyond the tragedy of the cross to the empty tomb. It tells us that there is hope for eternal life, for Christ has conquered evil, and death, and hell. Yes, there’s hope.
I’ve become an old man now. And I’ve preached all over the world. And the older I get, the more I cling to that hope that I started with many years ago, and proclaimed it in many languages to many parts of the world. Several years ago at the National Prayer Breakfast here in Washington, Ambassador Andrew Young, who had just gone through the tragic death of his wife, closed his talk with a quote from the old hymn, “How Firm A Foundation.” We all watched in horror as planes crashed into the steel and glass of the World Trade Center. Those majestic towers, built on solid foundations, were examples of the prosperity and creativity of America. When damaged, those buildings eventually plummeted to the ground, imploding in upon themselves. Yet underneath the debris is a foundation that was not destroyed. Therein lies the truth of that old hymn that Andrew Young quoted: “How firm a foundation.”
Yes, our nation has been attacked. Buildings destroyed. Lives lost. But now we have a choice: Whether to implode and disintegrate emotionally and spiritually as a people, and a nation, or, whether we choose to become stronger through all of the struggle to rebuild on a solid foundation. And I believe that we’re in the process of starting to rebuild on that foundation. That foundation is our trust in God. That’s what this service is all about. And in that faith we have the strength to endure something as difficult and horrendous as what we’ve experienced this week.
This has been a terrible week with many tears. But also it’s been a week of great faith. Churches all across the country have called prayer meetings. And today is a day that they’re celebrating not only in this country, but in many parts of the world. And the words of that familiar hymn that Andrew Young quoted, it says, “Fear not, I am with thee. Oh be not dismayed for I am thy God and will give thee aid. I’ll strengthen thee, help thee, and cause thee to stand upon” my righteous — on “thy righteous, omnipotent hand.”
My prayer today is that we will feel the loving arms of God wrapped around us and will know in our hearts that He will never forsake us as we trust in Him. We also know that God is going to give wisdom, and courage, and strength to the President, and those around him. And this is going to be a day that we will remember as a day of victory. May God bless you all.
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As I watch football games on TV, I often marvel at the sheer number of people who have come to fill up these stadiums, often 80,000 – 100,000 people, cheering on their teams with raucous intensity. And then throughout the day, I’ll see other games played at other stadiums around the country, all equally large, equally full, and equally loud, hailing their heroes’ momentary victories.
Yet then I read of heaven, where people of all tribes and languages, from all nationalities and all races around the world, and even from across the centuries—all of us who have believed in Jesus Christ as Lord and Savior—will be around the throne of God, worshipping the Lamb. It will be a crowd far larger than the sum of those “mighty” stadium crowds, but all dressed in our team color—white—and all cheering for our great Hero.
Jesus will be our hero because he is the one who got us there, for “Salvation belongs to him!” He will be our hero because it is by his blood that our robes, rightly filthy rags, will be washed white.
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Martin Cavender, who has died aged 68, was one of the most charismatic evangelists who never wore a dog collar; his background was as a West Country solicitor specialising in ecclesiastical work, but it was as an evangelist with a gift for preaching – a combination of encouragement and dynamism – that he gained renown.
He was the first layman to preach in Westminster Abbey at a bishop’s consecration. Having asked an eminent churchman who loved his style what tone might be suitable, Cavender received the reply: “Give us both barrels.” Cavender obliged, concluding his address with a prayer “written by a friend of mine who is… banged up in Dartmoor Prison”.
On behalf of the Church of England’s evangelical initiative Springboard, Cavender established links with Church groups around the world. He was sent to help rewrite the Church’s constitution in Rwanda after that country’s genocide.
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The credit crunch of 2008 was quick and brutal. With some 900 apartments coming up for imminent completion, I suddenly found myself in the firing line, facing a queue of creditors demanding their money. Any value in my business disappeared overnight as the property developers stripped the company of its cash. The next two years were the hardest of my life as our family adjusted to the dramatic change in our finances.
That same year, my 2-year-old son became critically ill. Ishaan was a sickly child and had been hospitalized many times with severe breathing difficulties. Now, with the nebulizer failing, he was rushed into resuscitation. Within minutes the ER teemed with doctors and nurses fighting for his life. His airways shut, and he was intubated to keep him alive. He was later transferred to a hospital in London.
Over the next four days, my wife and I wept uncontrollably. An American couple whom we had recently befriended began praying for Ishaan. They even got their families’ churches in the United States to pray for him. On the fourth day in the hospital, the doctor stated that it was unlikely that my son would open his eyes anytime soon. We were distraught.
But as the consultant continued doing her ward round on that fourth day, Ishaan suddenly sat bolt upright in bed. The only explanation was that we had witnessed a miracle.
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Prudence means practical common sense, taking the trouble to think out what you are doing and what is likely to come of it. Nowadays most people hardly think of Prudence as one of the "virtues." In fact, because Christ said we could only get into His world by being like children, many Christians have the idea that, provided you are "good," it does not matter being a fool. But that is a misunderstanding. In the first place, most children show plenty of "prudence" about doing the things they are really interested in, and think them out quite sensibly. In the second place, as St. Paul points out, Christ never meant that we were to remain children in intelligence: on the contrary, He told us to be not only "as harmless as doves," but also "as wise as serpents." He wants a child's heart, but a grown-up's head. He wants us to be simple, single-minded, affectionate, and teachable, as good children are; but He also wants every bit of intelligence we have to be alert at its job, and in first-class fighting trim. The fact that you are giving money to a charity does not mean that you need not try to find out whether that charity is a fraud or not. The fact that what you are thinking about is God Himself (for example, when you are praying) does not mean that you can be content with the same babyish ideas which you had when you were a five-year-old. It is, of course, quite true that God will not love you any the less, or have less use for you, if you happen to have been born with a very second-rate brain. He has room for people with very little sense, but He wants every one to use what sense they have. The proper motto is not "Be good, sweet maid, and let who can be clever," but "Be good, sweet maid, and don't forget that this involves being as clever as you can." God is no fonder of intellectual slackers than of any other slackers. If you are thinking of becoming a Christian, I warn you you are embarking on something which is going to take the whole of you, brains and all. But, fortunately, it works the other way round. Anyone who is honestly trying to be a Christian will soon find his intelligence being sharpened: one of the reasons why it needs no special education to be a Christian is that Christianity is an education itself. That is why an uneducated believer like Bunyan was able to write a book that has astonished the whole world.----C.S. Lewis, Mere Christianity (my emphasis)
The new rector looks forward to helping St. Paul’s, Summerville, press on toward a future that is “biblically-centered, Christ-centered and Holy Spirit driven.”
[Tripp] Jeffords has a passion for biblical discipleship.
“I want everything we do to be according to the Holy Scriptures and what they teach,” he said. “Scripture should be our guidebook for life; instruct the church and direct the faithful on how to live. I believe a lot of the troubles in the church have been because we haven’t been disciples of the scriptures and haven’t allowed them to direct our hearts and lives. When we do that, and listen to Jesus through the scriptures and through our prayer lives, everybody is blessed.”
Jeffords will be formally welcomed as rector during a Sept. 24 service of institution, officiated by the Rt. Rev. Mark J. Lawrence, the 14th Bishop of the Diocese of South Carolina.
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There was a miserable stint in the Army, mercifully shortened by a psychiatrist who thought I had no business being a soldier. There were a couple of romantic relationships with married women. Casting about for something to do, I eventually settled on studying journalism at San Francisco State University.
That’s where I found Islam. A friend introduced me to the Qur’an, and I was entranced by its words, which speak of a God who cares a great deal about the men and women he created. But it was also the people: the Palestinian and African American Muslims who first taught me what it meant to surrender. They welcomed me as no one else had before.
Some people look to faith for ideas of right and wrong, or some understanding of good and evil, or a set of principles with which to order the world. Not me. What I sought, what I ached for, was meaning and belonging. And Islam gave me both.
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We read in the gospel that when the Lord was teaching his disciples and urged them to share in his passion by the mystery of eating his body, some said: This is a hard saying, and from that time they no longer followed him. When he asked the disciples whether they also wished to go away, they replied: Lord, to whom shall we go? You have the words of eternal life.
I assure you, my brothers, that even to this day it is clear to some that the words which Jesus speaks are spirit and life, and for this reason they follow him. To others these words seem hard, and so they look elsewhere for some pathetic consolation. Yet wisdom cries out in the streets, in the broad and spacious way that leads to death, to call back those who take this path.
--Saint Bernard of Clairvaux (1090-1153)
I recall a conversation some years ago with Donald Coggan, formerly archbishop of Canterbury. We were discussing some of the challenges to theological education, and had ended by sharing our concerns over folk who left theological education knowing more about God, but seemingly caring less for God. Coggan turned to me, sadly, and remarked: ‘The journey from head to heart is one of the longest and most difficult that we know.’ I have often reﬂected on that comment, which I suspect reﬂects his lifelong interest in theological education and the considerable frustrations it generated—not to mention his experiences of burnt-out clergy, who seemed to have exhausted their often slender resources of spiritual energy, and ended up becoming a burden instead of a gift to the people of God.
I have no hesitation in affirming that theology is of central importance to Christian life and thought. I have little time for the various efforts to dumb down the preaching and teaching of our churches, or simply to focus on the development of new and better techniques for the care of souls and the growth of the churches. But I am an honest person, and I want to admit from the outset that focusing simply on doctrinal affirmations is seriously deﬁcient. Theological correctness alone is no balm for the wounds of our frail and sinful humanity. We cannot nourish the mind while neglecting the heart. Like its political counterpart, an obsession with theological correctness can simply engender the kind of harsh judgmental personality which is eager to seek out and expose alleged doctrinal errors, and cares little for the fostering of Christ-imaging relationships.
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Those of us in the mainline traditions don’t really know what to make of revivalism. Not many of us walk down the aisle to confess and surrender our sins to God. We don’t think that we receive the grace of God because we have found faith; we believe faith is a response to the prevenient grace of God. I get that too.
What I do not get is why the more theologically sophisticated a person becomes, the less likely she or he is to have any interest in inviting people to experience conversion. The apostle Paul knew a lot more theology than most of us before he encountered Jesus on the road to Damascus. So he was wrong. This is what we are not so good at confessing—that there is more to Jesus than we know.
We in the liturgically devoted Christian traditions are as in need of repentance and surrender as those who shuffled into my father’s revival tent. We gave up the revival tents, thankfully, but for some reason we also gave up the invitation to surrender all to Jesus.
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Barbara Brown Taylor says that despite their pain [the family members of the Charleston massacre victims] they did what Jesus had taught them: turn the cheek, pray for the persecutor, love the enemy, welcome the stranger. In everything do to others as you would have them do to you. “It sounds like advice for angels, not humans” she said, “so unrealistic, so undefended, it’s a wonder we repeat it at all. Yet there it is: the Christian teaching on how to respond to violence when it comes. Sometimes it actually works to disarm the violence in others, which is why we know the names of Gandhi, Tutu, and King. But that is not its main purpose. Its main purpose is to disarm the violence in us, so that we do not join the other team.”
Michael Lapsley is an Anglican priest working in South Africa. Because of his resistance to apartheid he had to flee that country. In 1990 as a result of a parcel bomb attack he lost an eye and both hands. Despite this he has worked tirelessly for healing and reconciliation in South Africa. He insists victims must be heard: “There are often areas of silence where people are told they must forget and move on. Yet everyone has a right to have their story heard in a safe place.” It’s something we do well to remember on this island.
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If pastors and pundits and politicos follow Moore's lead, what would that mean for evangelicals—and for everyone else?
On the evangelical side, Moore hints at a few strategic shifts ahead—and, perhaps, strategic retrenchments. During his time as a Southern Baptist leader, Moore has pushed hard on the topic of racial reconciliation within the denomination. He sees the broader church for what it’s becoming: markedly less white, and steadily more global. This is part of the context for his campaign against a vague, American-values Christianity—the real movement in the faith is happening outside of the United States.
He also thinks Christians need to change how they relate to their LGBT brothers and sisters. “The loudest voices against the hounding and intimidation of gay and lesbian persons around the world should be from the wing of the church most committed to a biblical Christian sexual ethic,” he writes. This means working to end homelessness among gays and lesbians, he says, and caring for teens who have been rejected by their parents.
But this response is not a softening on sexuality; if anything, Moore is calling for more fidelity to this Christian sexual ethic. This means talking about “chastity,” not just “abstinence,” he says; condemning “fornication,” not just “premarital sex.” It means eschewing divorce and recognizing traditional gender roles and rejecting the values of the sexual revolution.
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At the end of the 19th century, eight nations had significant numbers of businesspeople and diplomats in China. Their modern railroads and telegraph lines had greatly increased the vast country’s internal communication. Their missionaries, educators, and health workers had served the Chinese people for centuries. Many Chinese had become Christians.
The Boxer Uprising (1899–1901) was an attempt to purge the country of foreign influence. Boxers, or members of the Society of Righteous Fists, laid siege for 55 days to the foreign quarter in Beijing. One provincial governor massacred 44 Protestant missionaries—men, women, and children—after luring them to his capital with promises of safety. The final death toll: 136 Protestant missionaries and 53 children; 2,000 Chinese Protestants; well over 200 Russian Orthodox Christians; and 30,000 Chinese Catholics.
Drastic repercussions followed. Some 20,000 soldiers invaded China and quashed the rebellion. Many foreigners—mainly soldiers and businesspeople, but also some missionaries—engaged in looting. Governments, companies, and mission agencies that lost people and property demanded huge reparations. Their demands put an already shaky dynasty into a worse condition and created further resentments.
Hudson Taylor, founder of the China Inland Mission (CIM), stood apart.
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Early in the prayer, we are reminded that what we are coming to is a meal. We are invited as guests to a table where God is the generous host, not an altar where we make an offering to appease God’s wrath. The rubric refers to the piece of furniture as ‘the Lord’s Table’ or, in earlier versions, ‘Gods borde’. We shall explore below what it is that we receive at this meal.
This prayer creates in us an attitude of humility, helplessness, and dependency on God. We do not deserve to be here. We have no suitable garment of our own to wear to the feast. The contrast is repeatedly drawn between what we do not have and what God does, between what we are not and what God is: ‘not… trusting in our… but in thy… We are not… But thou art…’ Cranmer alludes to our Lord’s encounter with the Syro-Phoenician woman, who says, “Even the dogs under the table eat the children’s crumbs” (Mark 7.28). This allusion is double-edged, for it expresses both great humility and great faith, as seen by our Lord’s commendation of the woman in the gospel accounts.
The Prayer of Humble Access has the same dynamic. It does not leave us in a state of hopelessness and despair. Although ‘we do not presume to come… trusting in our own righteousness’, God’s many, varied (‘manifold’) and great mercies combined with his unchanging essence (‘the same Lord’) mean that we do presume to come. Praying this prayer is an enactment of the gospel of God’s grace.
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What do you mean by the title of the book?
Jonathan Dodson: Well, The Unbelievable Gospel is a kind of double entendre.Click to buy your copy of The Unbelievable Gospel in the Bible Gateway Store In one sense, the gospel is unbelievably good because it’s honest to affirm the human predicament—sinfully broken—but hopeful enough to offer a divine solution—personal and cosmic saving renewal. The gospel is the good and true story that Jesus has defeated sin, death, and evil through his own death and resurrection and is making all things new; even us. It’s as big as the cosmos and as small as you and me.
The problem is that many people don’t find the gospel to be true. This gets at the other sense of its un-believability. J.I. Packer says, “Evangelism is man’s work but the giving of faith is God’s.” God is the granter of faith; we’re responsible for witness; and it’s here, in our evangelism, that the gospel often becomes unbelievable to many.
People find the gospel unbelievable because of what we say and how we say it. Often evangelistic efforts come off as preachy, impersonal, intolerant, and uninformed. The gospel is the opposite of each of these. Instead of self-righteous preachy, we preach Christ’s righteousness; instead of coldly intolerant, we preach the warmth of union with Christ and dignify others. You get the idea.
If we’re honest, evangelicals are often more intent in getting Jesus off their chests than getting the gospel into people’s hearts. We operate on checklist instead of investigating why people don’t believe the gospel, respecting their alternate beliefs, and sympathizing with their human struggles, where the gospel actually intersects human need; that is, hope of new creation for the addiction, perfect acceptance for the rejected or overworking professional.
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What Christ thinks of the church--Read it all.
This is a must-not-miss as far too many do not know of this story of Saint John in his elder years--KSH.
Listen to a tale, which is not a mere tale, but a narrative concerning John the apostle, which has been handed down and treasured up in memory. For when, after the tyrant's death, he returned from the isle of Patmos to Ephesus, he went away upon their invitation to the neighboring territories of the Gentiles, to appoint bishops in some places, in other places to set in order whole churches, elsewhere to choose to the ministry some one of those that were pointed out by the Spirit.
7. When he had come to one of the cities not far away (the name of which is given by some ), and had consoled the brethren in other matters, he finally turned to the bishop that had been appointed, and seeing a youth of powerful physique, of pleasing appearance, and of ardent temperament, he said, 'This one I commit to you in all earnestness in the presence of the Church and with Christ as witness.' And when the bishop had accepted the charge and had promised all, he repeated the same injunction with an appeal to the same witnesses, and then departed for Ephesus.
8. But the presbyter taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection.
9. But some youths of his own age, idle and dissolute, and accustomed to evil practices, corrupted him when he was thus prematurely freed from restraint. At first they enticed him by costly entertainments; then, when they went forth at night for robbery, they took him with them, and finally they demanded that he should unite with them in some greater crime.
10. He gradually became accustomed to such practices, and on account of the positiveness of his character, leaving the right path, and taking the bit in his teeth like a hard-mouthed and powerful horse, he rushed the more violently down into the depths.
11. And finally despairing of salvation in God, he no longer meditated what was insignificant, but having committed some great crime, since he was now lost once for all, he expected to suffer a like fate with the rest. Taking them, therefore, and forming a band of robbers, he became a bold bandit-chief, the most violent, most bloody, most cruel of them all.
12. Time passed, and some necessity having arisen, they sent for John. But he, when he had set in order the other matters on account of which he had come, said, 'Come, O bishop, restore us the deposit which both I and Christ committed to you, the church, over which you preside, being witness.'
13. But the bishop was at first confounded, thinking that he was falsely charged in regard to money which he had not received, and he could neither believe the accusation respecting what he had not, nor could he disbelieve John. But when he said, 'I demand the young man and the soul of the brother,' the old man, groaning deeply and at the same time bursting into tears, said, 'He is dead.' 'How and what kind of death?' 'He is dead to God,' he said; 'for he turned wicked and abandoned, and at last a robber. And now, instead of the church, he haunts the mountain with a band like himself.'
14. But the Apostle rent his clothes, and beating his head with great lamentation, he said, 'A fine guard I left for a brother's soul! But let a horse be brought me, and let some one show me the way.' He rode away from the church just as he was, and coming to the place, he was taken prisoner by the robbers' outpost.
15. He, however, neither fled nor made entreaty, but cried out, 'For this did I come; lead me to your captain.'
16. The latter, meanwhile, was waiting, armed as he was. But when he recognized John approaching, he turned in shame to flee.
17. But John, forgetting his age, pursued him with all his might, crying out, 'Why, my son, do you flee from me, your own father, unarmed, aged? Pity me, my son; fear not; you have still hope of life. I will give account to Christ for you. If need be, I will willingly endure your death as the Lord suffered death for us. For you will I give up my life. Stand, believe; Christ has sent me.'
18. And he, when he heard, first stopped and looked down; then he threw away his arms, and then trembled and wept bitterly. And when the old man approached, he embraced him, making confession with lamentations as he was able, baptizing himself a second time with tears, and concealing only his right hand.
19. But John, pledging himself, and assuring him on oath that he would find forgiveness with the Saviour, besought him, fell upon his knees, kissed his right hand itself as if now purified by repentance, and led him back to the church. And making intercession for him with copious prayers, and struggling together with him in continual fastings, and subduing his mind by various utterances, he did not depart, as they say, until he had restored him to the church, furnishing a great example of true repentance and a great proof of regeneration, a trophy of a visible resurrection.
(From Eusebius which may be found there [III.23]).
Filed under: * Christian Life / Church Life Church History Parish Ministry Evangelism and Church Growth Ministry of the Ordained Pastoral Care * Theology Christology Soteriology Theology: Scripture
The Bishop of London commented:
“The Studd brothers were great servants of two of this country’s most historic institutions: the Church; and the game of cricket. May their memory inspire England as they take on Australia this week at Lord’s.The Studd Brothers were from a large cricketing and evangelical family. All three captained Cambridge University, played for Middlesex and one, CT, played for England in the test match giving rise to the Ashes. CT was in the losing Engish side in the 1882 Oval match which prompted the Sporting Times mock obituary, ‘The body will be cremated and the Ashes taken to Australia’. CT and GB were both members of the touring side which recovered the Ashes in the winter of 1882-1883 during which the England captain was presented with the famous urn.
“The proud tradition of the Church and cricket together continues to this day. Once again, I’m delighted that the Diocese of London’s team continues to fly the flag and has reached the final of the Church Times Cricket Cup.”
CT went out to China on missionary work and remained there between 1885 and 1895. Invalided home, he did missionary work in England and America. He then went as a missionary to the Belgian Congo. Wisden records that ‘despite numerous illnesses and many hardships, devoted the remainder of his life to missionary work there.’ In the Congo, he built a church whose aisle measured 22 yards from end to end.
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When big questions, like the future of Europe, hang in the balance, it can be tempting to toy with grand theories about the ways in which religion affects culture and economics. A famous one was put forward by Max Weber (pictured), who posited a link between capitalism and Protestant ideas of guilt and salvation. Such theories usually contain a grain of truth, but religious determinism shouldn't be pushed too far because there are always exceptions.
Still, as religious-determinist theories go, an interesting one was put forward by Giles Fraser, a well-known left-wing priest of the Church of England, in a recent radio broadcast. He suggested that behind the financial standoff between Greece and Germany, there was a theological difference (between western and eastern Christians) in the understanding of how humans are reconciled with God.
As Mr Fraser recalled, traditional Protestant and Catholic teaching has presented the self-sacrifice of Christ as the payment of a debt to God the Father. In this view, human sinfulness created a debt which simply had to be settled, but could not be repaid by humanity because of its fallen state; so the Son of God stepped in and took care of that vast obligation. For Orthodox theologians, this wrongly portrays God the Father as a sort of heavenly debt-collector who is himself constrained by some iron necessity; they prefer to see the passion story as an act of mercy by a God who is free. Over-simplifying only a little, Mr Fraser observed: "the idea that the cross is some sort of cosmic pay-back for human sin [reflects] a no-pain-no-gain obsession with suffering," from an eastern Christian viewpoint.
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Christians claim to believe the Bible is God's Word. We claim it's God's divinely inspired, inerrant message to us. Yet despite this, we aren't reading it. A recent LifeWay Research study found only 45 percent of those who regularly attend church read the Bible more than once a week. Over 40 percent of the people attending read their Bible occasionally, maybe once or twice a month. Almost 1 in 5 churchgoers say they never read the Bible—essentially the same number who read it every day.
Because we don't read God's Word, it follows that we don't know it. To understand the effects, we can look to statistics of another Western country: the United Kingdom. The United Kingdom Bible Society surveyed British children and found many could not identify common Bible stories. When given a list of stories, almost 1 in 3 didn't choose the Nativity as part of the Bible and over half (59 percent) didn't know that Jonah being swallowed by the great fish is in the Bible.
British parents didn't do much better. Around 30 percent of parents don't know Adam and Eve, David and Goliath, or the Good Samaritan are in the Bible. To make matters worse, 27 percent think Superman is or might be a biblical story. More than 1 in 3 believes the same about Harry Potter. And more than half (54 percent) believe The Hunger Games is or might be a story from the Bible.
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..[The] understanding that ordained ministry is a vocation, a calling from God, challenges the contemporary understanding of authority in at least three senses. First, if vocation is a calling from God it is not based on our own self-importance or charismatic capabilities. As Jesus told his apostles, we do not choose this office; Jesus chooses us. Second, because ordained ministry is a divine calling, ordained clergy are answerable to God for their charges. Jesus says in Matthew 18:6, “but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened around his neck and to be drowned in the depth of the sea.” In the pastoral letters, the apostle Paul gives instructions to his own delegates Timothy and Titus about just how important their responsibilities are to their congregations. Finally, because ordination is a vocation from God, ordained clergy always need to be aware that they are responsible not to deliver their own opinions to their congregation, but God’s own word. Quoting again the passage from Jeremiah, “Behold, I have put my words in your mouth. See, I have set you this day over nations and over kingdoms, to pluck up and to break down, to destroy and to overthrow, to build and to plant.” (Jer. 1:10).
Jared and Rebecca each affirm this morning: “I do believe the Holy Scriptures of the Old and New Testaments to be the Word of God and to contain all things necessary to salvation; and therefore I hold myself bound to conform my life and ministry thereto, and do solemnly engage to conform to the Doctrine, Discipline and Worship of Christ as this Church has received them.” It is because vocation means that clergy have to deliver a divine word and not their own subjective opinions that the church requires this confession.
Rebecca and Jared understand well the importance of vocation to ministry. I am going to relate an event that most of you probably do not know about. Before Naomi was born, Jared and Rebecca invited some special friends to their home to help them assess whether they indeed had a joint vocation to ordained ministry. I was invited along with my wife Jennie. Our friend and faculty member Martha Giltinan was there. Rebecca’s parents and her youngest sister were there along with two fellow students, Noel and Greg Pfeiffer-Collins. We talked, we prayed, and Martha in particular laid hands on Rebecca and prayed for her unborn child, whose name we did not yet know would be Naomi. I am sure that night meant a lot to Rebecca and Jared, but it also meant a lot to me that they placed such trust in us. I truly wish that our dear friend Martha could be here to see the fruition of that evening, but her namesake is here, in Jared and Rebecca’s youngest daughter, named after Martha.
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The free tickets were for the festival this Saturday in Central Park featuring Luis Palau, one of the world’s leading evangelical Christian figures, whose event is expected to draw 60,000 people to the Great Lawn. For months it has been promoted not only in churches, but also on billboards, on the radio and in the subways, and it promises to be the largest evangelical Christian gathering in New York since the Rev. Billy Graham led a crusade in Queens 10 years ago.
The size of the festival belies the city’s secular reputation and speaks to the vibrant evangelical movement in New York. The phenomenon is driven largely by immigrant-led churches that have proliferated in the boroughs outside Manhattan.
Nearly 900 of the 1,700 churches participating in the festival are Hispanic, organizers said. Latino leaders were the ones two years ago to invite Mr. Palau, an endearing, white-haired bilingual immigrant from Argentina who has built a reputation as the Hispanic Billy Graham, but African-American and Korean-American church leaders quickly got involved in the planning.
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Read it all (page 12).
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Around 9:30 a.m. Monday morning, as state Senators filed briskly into chambers and protestors waved their red rebel banners outside, about 100 people congregated amidst the chaos in the South Carolina Statehouse rotunda and sang “Amazing Grace.”
But first, Hal Stevenson closed his eyes and led them in prayer.
“We pray for our state. We pray for our nation. We pray for our world that the grace that’s been displayed in our state will catch on, that your holy spirit will direct each of us to love our neighbors as ourselves and do your will.”
They’re not activists, Stevenson said. They don’t represent any formal organization, either. But they are Christians — from multiple denominations, races and political ideologies — moved by the showing of grace from the families of the nine people murdered at Emanuel AME Church in Charleston last month.
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Many years ago, I received a shocking revelation about reading the Bible. No bright lights or angelic visitations were involved. Never since, though, have I been able to look at the text in quite the same way.
I was at a friendly discussion between Christians and Jews gathered in a synagogue library, when the rabbi suggested consulting a particular Biblical reference. I volunteered to find it, and picked up the convenient Bible volume, or rather, the Jewish Bible, the Tanakh. Now, I know my way around the Bible pretty well, in the sense of being able to place roughly in the text where I am going to find a particular book. To my horror, I was lost in this particular volume, which arranged the books in a sequence totally different from the Christian tradition. Please don’t smile at my ignorance.
The main lesson I derived from that experience was how thoroughly we take for granted the structure of the Bible as we know it, and the potent but unrecognized significance of the ordering we use.
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The critiques of forgiveness in recent days are strikingly similar to the critiques against nonviolence during the civil rights movement. In both cases, some advocates for social justice misunderstood the allegiances of the black Christians they criticized. Dr. King and the Charleston families believed forgiveness and nonviolence are on the right side of history. They believed they would be served well on this earth by those tenets, but also that their reward is in heaven. And, clearly, they saw no conflict between forgiveness and full-throated, sacrificial advocacy for change. People so often underestimate the Christian conviction that the ends do not justify the means. The ultimate goal is not to achieve justice on this world, though we pursue that with all of our souls, but to be faithful to God. We believe, ultimately, that faithfulness is justice.
I do not think I could forgive Roof. Forgiveness is not a burden I would place on anyone in the situation of those families. We should reject all calls from those who wish to sweep under the rug the culture and systems of racism that infect people like Roof. We should reject all calls to make excuses for the evil Roof actively embraced and acted upon. He was no passive actor. He was more than simply a result of cultural, economic, or social circumstances. He had agency. And his actions were evil.
But we should also reject all calls to strip the agency and dignity from the mourning families as well. I am not mature enough in the faith to so quickly pass the burden of judgment to God. But I am inspired by those family members to grow in that direction. I am a Christian because of the black church and black faith. When I was far from God, it was the unashamedly Christian black culture, movies, and music of people like Lauryn Hill and Fred Hammond that introduced me to Jesus. It is the black church that so consistently embodies the confounding, radical love of Jesus. What other American community today displays less shame, less reservation, less self-awareness about proclaiming the Christian faith? I will not turn the Bride of the living Christ into a cultural artifact.
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I do not forgive Dylann Roof, a racist terrorist whose name I hate saying or knowing. I have no immediate connection to what happened in Charleston, S.C., last week beyond my humanity and my blackness, but I do not foresee ever forgiving his crimes, and I am wholly at ease with that choice.
My unwillingness to forgive this man does not give him any kind of power. I am not filled with hate for this man because he is beneath my contempt. I do not believe in the death penalty so I don’t wish to see him dead. My lack of forgiveness serves as a reminder that there are some acts that are so terrible that we should recognize them as such. We should recognize them as beyond forgiving.
I struggle with faith but I was raised Catholic....
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So many social, political, and sociological assertions have been projected onto the story of the Charleston martyrs that their own story as not untypical followers and seekers of Christ has been obscured. Maybe their martyrdom is only the small part of a vast historical narrative about race and oppression across centuries.
But it’s also about small acts of faithfulness that led to global and eternal significance for God’s Kingdom. A demented young man, escaping his dysfunctional family, pursued darkness, unable to find kindred twisted spirits, instead finds sinister validation on the internet. Committed to murder, he unexpectedly meets friendly saints whose kindness gives him pause before he kills, hoping to spread his poison through publicity.
His crime is instead overshadowed by the faith and hope of his victims and their church. We should join the families of those victims in praying that the killer, before he leaves this world, hopefully in the administration of swift justice, accepts the God whom he defied, and can meet in Heaven the martyrs he sought to destroy, instead falling before them in holy sorrow and recompense, honoring them as the instruments of his own redemption.
The ultimate story about the Charleston martyrs is not about the sins of a particular culture or nation but about the far wider and exponentially more powerful demonstration that God’s love is undefeatable, even in a hail of bullets.
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Last week marked the passing of a woman whose missionary work and writings inspired hundreds of thousands of Christians to live lives of faith and obedience to God, and led thousands to bring the gospel to people in countries around the world. Elisabeth Elliot died June 15 at age 88, but her legacy will continue through the lives transformed by her example. I knew her simply as “Aunt Betty,” as she was my father’s sister.
Elliot first entered the news in January 1956, when her husband, Jim Elliot, and four other missionaries were killed by a group of Auca Indians, today known as Waorani, in the deepest jungles of Ecuador. The five missionaries—three of them, like Elisabeth, were former students at Wheaton College in Illinois—felt called by God to bring the gospel to this fiercest of tribes, one that had no connections to the outside world.
After months of groundwork, the missionaries made friendly contact with three tribal members near the main Waorani village. But two days later, several warriors burst out of the jungle and speared and hacked the men to death. The missionaries were armed, but when the attack came they only fired their weapons into the air, as they had agreed they would in such an event. Why? Because they believed that they were ready to meet their maker, while the Waorani were not. The incident made headlines around the world, including articles in Life, Time and Reader’s Digest magazines.
Read it all.
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Watch and listen to it all.
The Confederate battle flag may mean many things, but with those things it represents a defiance against abolition and against civil rights. The symbol was used to enslave the little brothers and sisters of Jesus, to bomb little girls in church buildings, to terrorize preachers of the gospel and their families with burning crosses on front lawns by night.
That sort of symbolism is out of step with the justice of Jesus Christ. The cross and the Confederate flag cannot co-exist without one setting the other on fire. White Christians, let’s listen to our African American brothers and sisters.
Let’s care not just about our own history, but also about our shared history with them. In Christ, we were slaves in Egypt — and as part of the Body of Christ we were all slaves too in Mississippi. Let’s watch our hearts, pray for wisdom, work for justice, love our neighbors.
Let’s take down that flag.
Read it all (emphasis mine).
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Let us whites especially admit that many of us have inadvertently imbibed theological and ethical assumptions that, in the face of a tragedy like this, show themselves to be naïve. We sometimes write and act as if the Christian ethic is mainly niceness on steroids, all in the name of grace. Anyone who knows my writing knows I’ve wandered into this territory from time to time. In short, we do not take into sufficient account the depth of evil roaming this world, and in this particular case, the radical evil that lies at the heart of racism.
Of course, we mustn’t swing the pendulum in the other direction. We mustn’t now abandon the doctrine of imago dei, nor the need for mutual respect, nor the fruitfulness of dialogue, and so forth. To assume we can solve racism with by merely mocking white supremacists and treating perpetrators of hate crimes with brutality and hatred—well, that is just as naïve. As if evil can be checked with distrust, suspicion, and hate.
And we can never forget that radical “niceness”—what is better called agape love—has extraordinary power to bring miracles to bear on seemingly intractable evil in isolated cases. Agape love on the ground is a large part of the reason Martin Luther King, Jr. made as much progress as he did in his day.
Still, the moment of lament is the moment to rethink what we believe, and to adopt the radically realistic ethic of Jesus, who has no illusions about the power of evil....
Read it all.
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I have never seen anything like what I saw on television this afternoon. Did you hear the statements made at the bond hearing of the alleged Charleston, S.C., shooter?
Nine beautiful people slaughtered Wednesday night during Bible study at the Emanuel African Methodist Episcopal Church, and their relatives were invited to make a statement today in court. Did you hear what they said?
They spoke of mercy. They offered forgiveness. They invited the suspect, who was linked in by video from jail, to please look for God.
There was no rage, no accusation—just broken hearts undefended and presented for the world to see. They sobbed as they spoke.
Read it all.
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Rev. Anthony Thompson, Vicar of Holy Trinity REC (ACNA) Church in Charleston, husband of Myra Thompson:
“I would just like him to know that . . . I’m saying the same thing that was just said. You know I forgive you and my family forgive you. But we would like you to take this opportunity to repent. Repent. Confess. Give your life to the one who matters the most, Christ. So He can change you, can change your ways no matter what happened to you, and you’ll be okay. Do that and you’ll be better off than what you are right now.”
- with thanks to Stand Firm where there are more transcripts
Be warned: This is very hard, yet very important to view--it is a deeply moving heroic Christian witness in unimaginably awful circumstances.
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For those who think the idea of the Crusade is one that spoils the idea of the Cross, we can only say that for them the idea of the Cross is spoiled; the idea of the cross is spoiled quite literally in the cradle. It is not here to the purpose to argue with them on the abstract ethics of fighting; the purpose in this place is merely to sum up the combination of ideas that make up the Christian and Catholic idea, and to note that all of them are already crystallised in the first Christmas story. They are three distinct and commonly contrasted things which are nevertheless one thing; but this is the only thing which can make them one.
The first is the human instinct for a heaven that shall be as literal and almost as local as a home. It is the idea pursued by all poets and pagans making myths; that a particular place must be the shrine of the god or the abode of the blest; that fairyland is a land; or that the return of the ghost must be the resurrection of the body. I do not here reason about the refusal of rationalism to satisfy this need. I only say that if the rationalists refuse to satisfy it, the pagans will not be satisfied. This is present in the story of Bethlehem and Jerusalem as it is present in the story of Delos and Delphi; and as it is not present in the whole universe of Lucretius or the whole universe of Herbert Spencer.
The second element is a philosophy larger than other philosophies; larger than that of Lucretius and infinitely larger than that of Herbert Spencer. It looks at the world through a hundred windows where the ancient stoic or the modern agnostic only looks through one. It sees life with thousands of eyes belonging to thousands of different sorts of people, where the other is only the individual standpoint of a stoic or an agnostic. It has something for all moods of man, it finds work for all kinds of men, it understands secrets of psychology, it is aware of depths of evil, it is able to distinguish between ideal and unreal marvels and miraculous exceptions, it trains itself in tact about hard cases, all with a multiplicity and subtlety and imagination about the varieties of life which is far beyond the bald or breezy platitudes of most ancient or modern moral philosophy. In a word, there is more in it; it finds more in existence to think about; it gets more out of life. Masses of this material about our many-sided life have been added since the time of St. Thomas Aquinas. But St. Thomas Aquinas alone would have found himself limited in the world of Confucius or of Comte.
And the third point is this; that while it is local enough for poetry and larger than any other philosophy, it is also a challenge and a fight. While it is deliberately broadened to embrace every aspect of truth, it is still stiffly embattled against every mode of error. It gets every kind of man to fight for it, it gets every kind of weapon to fight with, it widens its knowledge of the things that are fought for and against with every art of curiosity or sympathy; but it never forgets that it is fighting. It proclaims peace on earth and never forgets why there was war in heaven.
This is the trinity of truths symbolised here by the three types in the old Christmas story; the shepherds and the kings and that other king who warred upon the children. It is simply not true to say that other religions and philosophies are in this respect its rivals. It is not true to say that any one of them combines these characters; it is not true to say that any one of them pretends to combine them. Buddhism may profess to be equally mystical; it does not even profess to be equally military. Islam may profess to be equally military; it does not even profess to be equally metaphysical and subtle. Confucianism may profess to satisfy the need of the philosophers for order and reason; it does not even profess to satisfy the need of the mystics for miracle and sacrament and the consecration of concrete things.
There are many evidences of this presence of a spirit at once universal and unique. One will serve here which is the symbol of the subject of this chapter; that no other story, no pagan legend or philosophical anecdote or historical event, does in fact affect any of us with that peculiar and even poignant impression produced on us by the word Bethlehem. No other birth of a god or childhood of a sage seems to us to be Christmas or anything like Christmas. It is either too cold or too frivolous, or too formal and classical, or too simple and savage, or too occult and complicated. Not one of us, whatever his opinions, would ever go to such a scene with the sense that he was going home. He might admire it because it was poetical, or because it was philosophical, or any number of other things in separation; but not because it was itself. The truth is that there is a quite peculiar and individual character about the hold of this story on human nature; it is not in its psychological substance at all like a mere legend or the life of a great man. It does not exactly in the ordinary sense turn our minds to greatness; to those extensions and exaggerations of humanity which are turned into gods and heroes, even by the healthiest sort of hero-worship. It does not exactly work outwards, adventurously, to the wonders to be found at the ends of the earth. It is rather something that surprises us from behind, from the hidden and personal part of our being; like that which can some times take us off our guard in the pathos of small objects or the blind pieties of the poor. It is rather as if a man had found an inner room in the very heart of his own house, which he had never suspected; and seen a light from within. It is as if he found something at the back of his own heart that betrayed him into good. It is not made of what the world would call strong materials; or rather it is made of materials whose strength is in that winged levity with which they brush us and pass. It is all that is in us but a brief tenderness that is there made eternal; all that means no more than a momentary softening that is in some strange fashion become a strengthening and a repose; it is the broken speech and the lost word that are made positive and suspended unbroken; as the strange kings fade into a far country and the mountains resound no more with the feet of the shepherds; and only the night and the cavern lie in fold upon fold over something more human than humanity.
--–The Everlasting Man (Radford, Virginia: Wilder Publications, 2008 paperback ed. of the 1925 original), pp. 114-116
Please go and check them all out there. David Ould gives a particular plug for the Ashley Null presentations, as does yours truly.
Filed under: * Anglican - Episcopal Anglican Provinces Anglican Church of Australia * Christian Life / Church Life Church History Liturgy, Music, Worship --Book of Common Prayer * Theology Anthropology Christology Pastoral Theology Soteriology
Saddleback Church has launched what leaders are calling its largest and most ambitious plan ever to expand the mega-church’s ministry.
Pastor Rick Warren describes The Daring Faith Campaign as the church’s most faith-stretching, world-impacting and God-honoring plan in 35 years.
“I’m going to stretch your faith, I’m going to challenge it,” Warren told his flock at the campaign’s launch 10 weeks ago. “We don’t grow in comfort. Growth is often uncomfortable. The result is blessing, maturity and answered prayers.”
A week ago, Warren’s congregation responded during his Victory Sermon at the church’s main campus in Lake Forest, pledging to raise $71 million over the next three years to take Saddleback’s reach beyond its already global impact. About $7 million has already come in as cash donations. The Children’s ministry – students from Kindergarten to 6th grade – raised $20,156 by donating more than 600,000 coins. The campaign is Saddleback’s eighth and largest.
Read it all.
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(The Dear Deans letter to which this responds may be found here--KSH).
Now, Liverpool Cathedral is not perfect. Your piece is a challenge to me. What might we do better, where are we falling short and failing to make the most of the opportunities which the Lord is presenting to us? But nor is Liverpool Cathedral unique! Here’s the thing: in its inherited tradition, ours probably is the most Evangelical of all the Cathedrals in England. I guess it is, anyway – though we now manage that in an intentionally non-partisan, non-tribal way, delighting in the contributions of the Anglo-Catholic and liberal bits of the CofE. But given that Evangelical inheritance, maybe I’ve found a greater appetite for evangelism here than I might have found if I had been appointed Dean anywhere else. But I can assure you that when I am talking to my fellow Deans about what’s going on here, I absolutely don’t encounter sniffy contempt. Not one bit. They rejoice with me, and sometimes I think they’re a bit wistful on account the scope which both our architecture and our long tradition gives us. Because, for all your frustration, the fact is that the Deans do understand and embrace the missionary challenge we face. Of course, the mission is understood differently in different places – you’d expect that in the Church of England. You’re surely not asking for every Cathedral to be an outpost of HTB.
Here, by the way, is an excerpt from the report which Vivienne Faull, the Dean of York, has just given (as its Chair) at the annual meeting of the Association of English Cathedrals. (I don’t have her permission to quote from it, but I think she’d be delighted if it reaches a wider audience!) She cites some recent research to be published imminently by Grace Davey which ‘will show how cathedrals are an important means by which the passive majority becomes acquainted with the forms of religion performed by the active minority… The location of cathedrals on the border between the religious and the secular enhances this capacity. She goes on, ‘many English Anglican cathedrals are working with this liminality with creativity and effectiveness. And towards the end she notes, ‘Many of those who now affiliate to cathedrals have relatively little knowledge of Christian faith, or of the Church of England. Most cathedrals are now offering routes by which newcomers to faith may discover more. Intentional discipleship in cathedrals marks a significant shift away from the assumption that those who worship with us seek anonymity’.
This, I think, is the particular ministry of Cathedrals, and I’m confident all my colleagues know it, value it and want to make the most of it. How we are doing so will differ according to several variables: theological standpoint is only one; architecture and location are significant too. But take heart: there is much effective evangelism taking place. Maybe we could all be making more of precisely the interface you cite, when Choral Evensong meets Tourism Central; but don’t assume that’s the whole deal. And also, give us a break: the Church of England is on a journey, and Cathedrals are on board. You can be sure that the language of mission is more and more mainstream even in Cathedrals and that when the Deans meet to talk, we even talk, at least some of the time, about making Jesus known. We remember that that is what we were ordained to do, I promise.
Read it all.
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So back to the question: What specifically is the Diocese of South Carolina called by God to do? I believe
• We are to proclaim the gospel in Word and Sacraments (Article XIX) and make disciples for Jesus Christ and God the Father in the power of the Spirit who become responsible members of local parishes or missions and witness to the transforming power of Jesus Christ in their personal lives and within our communities and world.
The heavy lifting involved in this is clearly carried out by the parishes and missions of the diocese. How the bishop, diocesan staff and structures, are called to carry this out is
• By assisting our existing congregations to grow in numerical and spiritual vitality and to plant new congregations within the diocese in places where the church is inadequately present.
Read it all.
There is scarcely any one who is ashamed to acknowledge that every thing good which he possesses comes from God; but, after making this acknowledgment, they imagine that universal grace has been given to them, as if it had been implanted in them by nature. But Christ dwells principally on this, that the vital sap — that is, all life and strength — proceeds from himself alone. Hence it follows, that the nature of man is unfruitful and destitute of everything good; because no man has the nature of a vine, till he be implanted in him. But this is given to the elect alone by special grace. So then, the Father is the first Author of all blessings, who plants us with his hand; but the commencement of life is in Christ, since we begin to take root in him. When he calls himself the true vine the meaning is, I am truly the vine, and therefore men toil to no purpose in seeking strength anywhere else, for from none will useful fruit proceed but from the branches which shall be produced by me.
--Commentary on John, Volume II
The United Methodist Church has only 15 years to reverse its decline in the United States if it is to have a sustainable future, an economist warned church leaders.
At the same gathering, the church leaders discussed possible missional goals to address that decline and enhance the global denomination’s ministries around the world.
“By 2030, the denomination in the United States will either have found a way to turn around, meaning it is growing, or its turnaround in the United States is not possible,” Donald R. House Sr. told the May 19 combined meeting of the Connectional Table and the General Council on Finance and Administration board. “By 2050, the connection will have collapsed.”
In other words, he predicted that unless things change soon, the denomination in coming decades will not have enough U.S. churches to pay for its connectional structures. Such structures include conferences, bishops, agencies, missions and international disaster response.
Read it all.
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Our attitude to our fallen nature should be one of ruthless repudiation. For ‘those who belong to Christ Jesus have crucified the sinful nature with its passions and desires’ (Gal. 5:24). That is, we have taken this evil, slimy, slippery thing called ‘the flesh’ and nailed it to the cross. This was our initial repentance. Crucifixion is dramatic imagery for our uncompromising rejection of all known evil. Crucifixion does not lead to a quick or easy death; it is an execution of lingering pain. Yet it is decisive; there is no possibility of escaping from it.
Our attitude to the Holy Spirit, on the other hand, is to be one of unconditional surrender. Paul uses several expressions for this. We are to ‘live by the Spirit’ (Gal. 5:16, 18. 25). That is, we are to allow him his rightful sovereignty over us, and follow his righteous promptings.
Thus both our repudiation of the flesh and our surrender to the Spirit need to be repeated daily, however decisive our original repudiation and surrender may have been. In Jesus’ words, we are to ‘take up (our) cross daily’ and follow him (Lk 9:23). We are also to go on being filled with the Spirit (Eph. 5:18), as we open our personality to him daily. Both our repudiation and our surrender are also to be worked out in disciplined habits of life. It is those who ‘sow to the Spirit’ (Gal. 6:8) who reap the fruit of the Spirit. And to ‘sow to the Spirit’ means to cultivate the things of the Spirit, for example, by our wise use of the Lord’s Day, the discipline of our daily prayer and Bible reading, our regular worship and attendance at the Lord’s Supper, our Christian friendships and our involvement in Christian service. An inflexible principle of all God’s dealings, both in the material and in the moral realm, is that we reap what we sow. The rule is invariable. It cannot be changed, for ‘God cannot be mocked’ (Gal. 6:7). We must not therefore be surprised if we do not reap the fruit of the Spirit when all the time we are sowing to the flesh. Did we think we could cheat or fool God?
--Authentic Christianity (Nottingham, IVP, 1995)
Believing that Jesus was raised from the dead is fundamental to Christian faith. Writing to the Corinthians, Paul stated his conviction starkly: “If Christ has not been raised, your faith is futile.” There are plenty of people today who would agree with him, but give his logic a reverse twist. They dismiss the idea of resurrection as wishful thinking. Jesus has not been raised. Those who believe it are deluded and their faith is indeed futile. Yet many believe it still. These seven weeks between Easter and Pentecost are given over to celebrating it. What is being celebrated?
First of all, it may help to realise that Jesus’s resurrection is not simply the next thing that happened to him. It is not as though he died on the Friday, lay in the tomb on the Saturday, and rose on the Sunday. James Alison has expressed the point effectively by supposing that Holy Saturday was Jesus’s birthday. And so he imagines that Jesus was 33 when he was killed on Good Friday. But, he goes on, “he was not 34 when he rose on Easter Sunday. He was not any age at all. He was his whole human life and death given back to God.” In his resurrection, the whole of who Jesus is taken up and brought to its fulfilment. His resurrection takes hold even of his death and transforms it. The one who was raised has not been cured of being slaughtered. When, according to the Fourth Gospel, Thomas placed his hand into the wound in Jesus’s side in the upper room eight days after Jesus had been raised, he did not find a scab forming. The risen Lord is the crucified Jesus.
A second outstanding feature in all the Gospel accounts is the lack of any immediate appearance of the risen Jesus....
Read it all.
....Neuhaus had an extraordinary talent for bringing people together—to discuss, debate, and strategize. He regularly convened intellectually and theologically diverse groups to spend a couple of days discussing topics of interest. (In my own case the topics included, civil religion, multinational corporations, ecumenism, faith and politics, and “culture wars,” among others.)
But the most important of these projects was the 1990 founding of First Things. While Neuhaus had previously edited two similar journals, Worldview and This World, they had each been sponsored by larger foundations, the Carnegie and Rockford Institutes respectively. This time around the journal was Neuhaus’s own, to shape as he wished. And shaped it he did, with great talent and flair, bringing together like-minded writers representing Catholicism, evangelicalism, Orthodoxy and Lutheranism, along with fellow travelers from Judaism and Islam.
First Things was the flagship publication of Neuhaus’s Institute on Religion and Public Life, and the concept of “public life” was foundational to his efforts. Neuhaus always insisted that politics is only one aspect of a larger “public square”—one that makes room, as best it can, for a variety of religious, moral, and communal traditions. Boyagoda reminds us that Neuhaus and Berger actually coined the term “mediating structures,” now commonly used in social science, in their 1977 book To Empower People. That short book (just over 50 pages) showed how a wide range of smaller institutions—families, churches, professional associations, teams, guilds, neighborhood organizations, book clubs, schools—can offer a protective, nurturing space between individual and the power-hungry state.
Read it all.
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Pew has released another major poll focused in much greater depth on the United States, and it's being widely interpreted as providing evidence that religion (or at least Christianity) is indeed on the decline in the United States.
So was Dennett right, at least about America? Is the future of Christianity in the United States bleak after all?
Short answer: Not necessarily.
A nearly 8-percentage point drop in those calling themselves Christian (from 78.4 percent to 70.6 percent) in just seven years is a big deal. If those numbers are accurate, Christianity is certainly shrinking in America at a rate that, if it continues over the coming years and decades, will produce profound cultural changes.
But we're not there yet.
Read it all.
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Listen to it all from the Positively Anglican conference. I have posted a brief excerpt from this on the blog earlier.
Let’s be honest, most sermons today are terrible. They are boring. They ramble. They sound like bad imitations of high school book reports. Listening to a sermon today is often like listening to the teacher from the old Charlie Brown cartoons. And I believe the reason why preaching has gotten so bad, particularly in liturgical churches, is rather obvious. We do not have good preachers because we do not understand what preaching is for.
Like being a great cello player or a great center fielder, a great preacher is born with a certain degree of raw talent that then must be honed and trained in order for the preacher to reach his or her full potential. But in liturgical churches in the contemporary West, we see preaching as less important than other aspects of ministry. We assume that anyone can be a great preacher and that the honing of preaching skills ought to be relatively low on the clergy’s priority list, something to tend to once all the other fires are put out. We reap what we sow. We treat preaching like it is nothing, and thus it becomes nothing.
What I offer here are a few maxims on what makes great preaching. They are culled from my own experience both as a preacher and as someone who listens to sermons. I am no expert, and this list is nowhere near exhaustive, but it is a start. I hope that others will build on this. “Faith comes through hearing,” Paul says (Romans 10:17). It is no secret that the Church in the West is in decline, and I see no scenario for its revival that does not include a renewal of great preaching.
Read it all.
Filed under: * Anglican - Episcopal Episcopal Church (TEC) * Christian Life / Church Life Parish Ministry Ministry of the Ordained Preaching / Homiletics * Theology Anthropology Christology Ethics / Moral Theology Pastoral Theology Soteriology Theology: Scripture
The power that comes is to be given away not hung onto; Jesus was no Mugabe clinging to power. There would be no public glory or acclaim, merely hard work and sacrifice, like most of those who serve the church round the world today. I spoke to someone yesterday working for reconciliation in a civil war, whose name will never be known outside the circles of his own friends – yet he carries a cross of suffering for Christ.
Put like that it makes the worst of any recent party manifesto looks like words of gold, to which people would flock by contrast. Few would be elected on the manifesto of Jesus, surely?
Yet the church grew at such a rate, despite opposition and suffering, that 300 years later the Empire that had casually swiped away the life of Jesus with the sort of attention we might give to a mosquito, found itself honouring and converting to the faith. The same disciples who beforehand seem foolish and act only in their own interests, were willing to lay down their lives, confident in the promises of God, the Kingdom of God and the triumph of Christ.
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby * Christian Life / Church Life Church Year / Liturgical Seasons Ascension Parish Ministry Ministry of the Ordained Preaching / Homiletics * Theology Christology
If the Ascension means the departure of the Lord Jesus, why celebrate it? Who rejoices over the loss of a loved one? Clearly this is not a day to remember what was lost. We celebrate what was gained.
For the first time, our humanity, the nature assumed by Christ, has been taken into the Godhead. This is a coming of age for the human race, something akin to the removal of training wheels.
Here, the sainted scholars of the Church diverge a bit. It’s not clear whether we were created to enjoy the very life of God, or if this is the gladsome result of the Incarnation. Put another way, we don’t know whether the Incarnation, and the resultant glorification of our humanity, happened because of sin, or despite it. Either way, as it did happen, Christ took on our humanity so that we might share his divinity. Today, in him, our humanity is first raised to that height.
Read it all.
The readers may learn out of our Institutions what profit we reap by the ascension of Christ. Notwithstanding, because it is one of the chiefest points of our faith, therefore doth Luke endeavor more diligently to prove the same; yea, rather, the Lord himself meant to put the same out of all doubt, when as he hath ascended so manifestly, and hath confirmed the certainty of the same by other circumstances. For, if so be it he had vanished away secretly, then might the disciples have doubted what was become of him; but now, sith that they, being in so plain a place, saw him taken up with whom they had been conversant, whom also they heard speak even now, whom they beheld with their eyes, whom also they see taken out of their sight by a cloud, there is no cause why they should doubt whither he was gone. Furthermore, the angels are there also to bear witness of the same. And it was needful that the history should have been set down so diligently for our cause, that we may know assuredly, that although the Son of God appear nowhere upon earth, yet doth he live in the heavens. And this seemeth to be the reason why the cloud did overshadow him, before such time as he did enter into his celestial glory; that his disciples being content with their measure might cease to inquire any further. And we are taught by them that our mind is not able to ascend so high as to take a full view of the glory of Christ; therefore, let this cloud be a mean to restrain our boldness, as was the smoke which was continually before the door of the tabernacle in the time of the law.
Jesus hasn’t just gone away. He has gone deeper into the heart of reality – our reality and God’s. He has become far more than a visible friend and companion; he has shown himself to be the very centre of our life, the source of our loving energy in the world and the source of our prayerful, trustful waiting on God. He has made us able to be a new kind of human being, silently and patiently trusting God as a loving parent, actively and hopefully at work to make a difference in the world, to make the kind of difference love makes.
So if the world looks and feels like a world without God, the Christian doesn’t try to say, ‘It’s not as bad as all that’, or seek to point to clear signs of God’s presence that make everything all right. The Christian will acknowledge that the situation is harsh, even apparently unhopeful – but will dare to say that they are willing to bring hope by what they offer in terms of compassion and service. And their own willingness and capacity for this is nourished by the prayer that the Spirit of Jesus has made possible for them.
The friends of Jesus are called, in other words, to offer themselves as signs of God in the world – to live in such a way that the underlying all-pervading energy of God begins to come through them and make a difference.
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Rowan Williams * Christian Life / Church Life Church Year / Liturgical Seasons Ascension Parish Ministry Ministry of the Ordained * Theology Christology
Additionally, early Christians were not, as is commonly assumed, bound to a three-tier vision of the universe, i.e., heaven, hell, and earth.
[W]hen the Bible speaks of heaven and earth it is not talking about two localities related to each other within the same space-time continuum or about a nonphysical world contrasted with a physical one but about two different kinds of what we call space, two different kinds of what we call matter, and also quite possibly (though this does not necessarily follow from the other two) two different kinds of what we call time.So heaven and earth, understood in this way, are two dimensions of the same reality. They “interlock and intersect in a whole variety of ways even while they retain, for the moment at least, their separate identities and roles.” Combine this with the doctrine of the ascension and we do not have a Jesus who floats up into a heaven “up there” but disappears into a reality we cannot yet see. Because heaven and earth are not yet joined Jesus is physically absent from us. At the same time he is present with us through the Holy Spirit and the sacraments, linkages where the two realities meet in the present age.
Read it all.
Listen to it all (It begins with the reading of the gospel by the Rev. Fred Berkaw) [It is an MP3 file]. It occurred on the occasion of the Bishop's confirmation visit to Saint Paul's in Summerville, South Carolina in times past.
He speaks of a memory from 1960 and later there comes this quote to whet your appetite:
"What is astonishing to me I suppose is that we in the church make so little of the Ascension of our Lord."
Filed under: * Anglican - Episcopal * Christian Life / Church Life Church Year / Liturgical Seasons Ascension Parish Ministry Ministry of the Ordained Preaching / Homiletics * South Carolina * Theology Christology
Ascension theology turns at this point to the Eucharist, for in celebrating the eucharist the church professes to know how the divine presents itself in our time, and how the question of faithfulness is posed. Eucharistically, the church acknowledges that Jesus has heard and has answered the upward call; that, like Moses, he has ascended into that impenetrable cloud overhanging the mountain. Down below, rumours of glory emanate from the elders, but the master himself is nowhere to be seen. He is no longer with his people in the same way he used to be. Yet he is with them, in the Spirit.--Douglas Farrow, Ascension Theology (New York: T and T Clark, 2011), p. 64
For this purpose, then, the incorporeal and incorruptible and immaterial Word of God comes to our realm, howbeit he was not far from us Acts 17:27 before. For no part of Creation is left void of Him: He has filled all things everywhere, remaining present with His own Father. But He comes in condescension to show loving-kindness upon us, and to visit us. And seeing the race of rational creatures in the way to perish, and death reigning over them by corruption; seeing, too, that the threat against transgression gave a firm hold to the corruption which was upon us, and that it was monstrous that before the law was fulfilled it should fall through: seeing, once more, the unseemliness of what was come to pass: that the things whereof He Himself was Artificer were passing away: seeing, further, the exceeding wickedness of men, and how by little and little they had increased it to an intolerable pitch against themselves: and seeing, lastly, how all men were under penalty of death: He took pity on our race, and had mercy on our infirmity, and condescended to our corruption, and, unable to bear that death should have the mastery—lest the creature should perish, and His Father's handiwork in men be spent for nought—He takes unto Himself a body, and that of no different sort from ours. For He did not simply will to become embodied, or will merely to appear. For if He willed merely to appear, He was able to effect His divine appearance by some other and higher means as well. But He takes a body of our kind, and not merely so, but from a spotless and stainless virgin, knowing not a man, a body clean and in very truth pure from intercourse of men. For being Himself mighty, and Artificer of everything, He prepares the body in the Virgin as a temple unto Himself, and makes it His very own as an instrument, in it manifested, and in it dwelling. And thus taking from our bodies one of like nature, because all were under penalty of the corruption of death He gave it over to death in the stead of all, and offered it to the Father—doing this, moreover, of His loving-kindness, to the end that, firstly, all being held to have died in Him, the law involving the ruin of men might be undone (inasmuch as its power was fully spent in the Lord's body, and had no longer holding-ground against men, his peers), and that, secondly, whereas men had turned toward corruption, He might turn them again toward incorruption, and quicken them from death by the appropriation of His body and by the grace of the Resurrection, banishing death from them like straw from the fire.--Athanasius, On the Incarnation of the Word
Uphold thy Church, O God of truth, as thou didst uphold thy servant Athanasius, to maintain and proclaim boldly the catholic faith against all opposition, trusting solely in the grace of thine eternal Word, who took upon himself our humanity that we might share his divinity; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
It’s already happened. In late June in Kingsburg, Calif., all 371 members of Kingsburg United Methodist Church transferred their membership to the Kingsburg Community Church they had just founded. These brave Pacific pioneers, guided by a brighter light than the shine of silver or gold, were forced to leave the building they constructed and remodeled and other assets in the Conference’s hands.
Methodism is dying for renewal, and the light needed to fan the flame in its logo and its life must begin as tiny candles in the hearts and lives of individual members, in particular their prayer lives.
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Filed under: * Christian Life / Church Life Parish Ministry Ministry of the Laity * Religion News & Commentary Other Churches Methodist * Theology Christology Ethics / Moral Theology Soteriology
An anonymous donor is paying off the $360,000 mortgage for a man who lost his wife and house in a deadly mudslide.
Homeowner Tim Ward received the unexpected news last week.
"There are still good Samaritans out there," Ward told NBC News. "This is life-changing."
The massive mudslide destroyed Ward's farmhouse near Oso, Washington, where he and his wife, Brandy, raised turkeys and chickens. They were both home on March 22, 2014, when the wall of earth and debris came cascading down the hill.
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Many church leaders are recognizing a heartbreaking reality. We have received the good news of the Gospel but we’re not actually communicating that good news. Paul writes to the church in Corinth that we are compelled by love in particular because we know if Jesus died for all, then those who live should no longer live for themselves but for the One who died for them and was raised.
Research shows that Protestant churchgoers in the United States and Canada as a whole are not telling this good news message. According to Paul, part of our new life is that we have been commissioned by God to reconcile the world to Himself through Christ. So we’ve been reconciled to become agents of reconciliation. Unfortunately, most Christians have become cul-de-sacs on the Great Commission highway.
In the Transformational Discipleship study, we asked 3,000 protestant churchgoers how many times they had personally shared with another person how to become a Christian. Sixty-one percent said that they had never shared their faith. Zero times. Forty-eight percent said they hadn’t invited anyone to church during that period of time.
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Filed under: * Christian Life / Church Life Parish Ministry Evangelism and Church Growth * Religion News & Commentary Other Churches Evangelicals * Theology Anthropology Christology Soteriology
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