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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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Several Christian book publishers including Thomas Nelson, Zondervan, (both divisions of HarperCollins) are having a major ebook sale this weekend. At least 200 titles are on sale for $0.99 cents. While a hefty proportion of the books on sale are fiction, there are also some exciting non-fiction books on sale as well. You can see a list of most of the non-fiction titles here. Another site has a sortable list, including fiction, (there are also various bibles & devotionals, etc.)
Here are a few titles by well-known authors that caught this elf's eye. (Haven't read many of these so posting this list is not an endorsement of any kind.)
The links we've included are for Amazon (Kindle format), however, these books are also on sale at Barnes & Noble (Nook format), and perhaps available at other vendors as well. Presumably these titles are only available through the U.S. websites of Amazon and Barnes & Noble.
Billy Graham: The Reason for My Hope: Salvation
John MacArthur: Strange Fire
John Ortberg: Soul Keeping
Ken & Joni Eareckson Tada: Joni and Ken: An Untold Love Story
N.D. Wilson: Death By Living
Tim Stafford: The Adam Quest: Eleven Scientists Who Held on to a Strong Faith While Wrestling with the Mystery of Human Origins
David Murray: Jesus on Every Page: 10 Simple Ways to Seek and Find Christ in the Old Testament
Philip Yancey: The Question that Never Goes Away
Max Lucado: You'll Get Through This: Hope and Help for Your Turbulent Times
Thomas Nelson also has a series of biographies called the Christian Encounters series available. Each title is 0.99 to 1.99. The series includes Winston Churchill, JRR Tolkien, Isaac Newton, Jane Austen, Sargeant York, JS Bach
Several Books on Sale from Other Publishers : 99 cents - $1.99
Available for $0.99
The Promises of God: Discovering the One Who Keeps His Word, by R. C. Sproul
Gospel-Centered Ministry (The Gospel Coalition Booklets) by Timothy Keller and D. A. Carson
Andreas J. Köstenberger: Excellence: The Character of God and the Pursuit of Scholarly Virtue
Available for $1.99
Taking God At His Word: Why the Bible Is Knowable, Necessary, and Enough, and What That Means for You and Me by Kevin DeYoung
When I Don't Desire God: How to Fight For Joy by John Piper
Disciplines of a Godly Man by R. Kent Hughes
The Heresy of Orthodoxy by Andreas J. Kostenberger, Michael J. Kruger and I. Howard Marshall
Bloodlines: Race, Cross, and the Christian by John Piper and Timothy Keller
Why Cities Matter: To God, the Culture, and the Church by Stephen T. Um, Justin Buzzard and Timothy J. Keller
Rethinking Retirement: Finishing Life for the Glory of Christ by John Piper
Hope...the Best of Things by Joni Eareckson Tada
One blog which featured news of this book sale suggested that this sale makes a good opportunity to do some early Christmas shopping, since at least Amazon makes it possible to buy a book now and send it to someone by email later. [In Amazon you can click on the give as a gift link and then specify the recipient's email and delivery date.]
The fiction of Flannery O'Connor, especially her novel The Violent Bear It Away, resists the relegation of Satan to an abstract principle and thus to his ultimate irrelevance. She envisions Luciferian evil in traditional terms as a personal power determined to achieve his own supremacy. When Satan appears in her fiction, she candidly observed, he is not to be understood as "this or that psychological tendency." She cites Baudelaire's celebrated dictum that the Devil's greatest wile is to convince us he does not exist, and she declares his considerable success in our own time.
Yet for all that is traditional in her conception of Satan, O'Connor is concerned not to make him obvious, lest he be easily dismissed as a bogeyman. In fact, her demons disguise themselves in thoroughly Freudian and Jungian terms. Freud regarded Satan as nothing other than a symbol, albeit a powerful one, of repressed erotic desires or else of neuroses lying deep within the unconscious, often negatively projected "onto individuals or groups that we identify as enemies or potential enemies." In the work of Jung, Freud's student, Lucifer represents the massive destructive energy resident in the universe as it stands over against the equally enormous constructive powers that Jung links to the divine. Yet for Jung, Lucifer's name still applies: He is the light-bearer whose demonic negativity dwells in a mandala-like complementarity with divine positivity. Only as good incorporates evil into itself, Jung teaches, can higher wisdom and wholeness be attained.
It is noteworthy that, when I ask students to identify the voice that speaks inwardly to young Francis Marion Tarwater from the very beginning of the novel, they respond in Jungian and Freudian ways. They almost always answer that this "stranger" who gradually becomes Tarwater's "friend" is the boy's sub-conscious mind, his inward self, his alter ego. Such obtuseness is as predictable as it is inexcusable. Yet it plays perfectly into O'Connor's fictional purposes. Far from being an artistic failure, her ploy enables her readers, at least potentially, to experience Francis Marion Tarwater's own terrible awakening to the true identity of his inner voice.
Read it all.
...the book provides an encouraging reminder that God's people continue to stand in his power around the world. We meet Dennis, a poor yet influential pastor in Liberia, who works with his North American partner to drill wells, preach the gospel, and lead Christians in villages throughout his country. Grace, a Filipina missionary working with her husband, Noe, leads a church and cares for sex trafficking survivors and HIV/AIDS patients in Cambodia. Allan Yuan, a 90-year-old pastor in China, baptizes dozens of believers on the banks of the Ye Xi River after spending decades in prison for his faith.
But these are not always stories of triumph. Keesee remembers the life of Gayle Williams, a nurse ministering to children in Kabul, Afghanistan, who was killed by a sniper's bullet. He tells of Ika, a Muslim-background believer from Indonesia, who was rejected by her family, kept from her children, and cut off from her community. These stories reveal that God does not always take away our pain even as he comforts us within it.
Dispatches from the Front assures us that God has raised people around the globe to bring his Word into difficult circumstances.
Read it all.
...to demand that a work be “relatable” expresses a different expectation: that the work itself be somehow accommodating to, or reflective of, the experience of the reader or viewer. The reader or viewer remains passive in the face of the book or movie or play: she expects the work to be done for her. If the concept of identification suggested that an individual experiences a work as a mirror in which he might recognize himself, the notion of relatability implies that the work in question serves like a selfie: a flattering confirmation of an individual’s solipsism.
To appreciate “King Lear”—or even “The Catcher in the Rye” or “The Fault in Our Stars”—only to the extent that the work functions as one’s mirror would make for a hopelessly reductive experience. But to reject any work because we feel that it does not reflect us in a shape that we can easily recognize—because it does not exempt us from the active exercise of imagination or the effortful summoning of empathy—is our own failure. It’s a failure that has been dispiritingly sanctioned by the rise of “relatable.” In creating a new word and embracing its self-involved implications, we have circumscribed our own critical capacities. That’s what sucks, not Shakespeare.
Read it all.
Since Kendall posted his open thread on books earlier today, this elf thought some readers might be interested in the 9 Marks' review of the book Taking God at His Word, by Kevin DeYoung.
And confidence in Scripture is crucial for our confidence in the gospel Scripture preaches and the God Scripture reveals. So I’m grateful for a growing list of books on Scripture that have stirred and strengthened my faith.
For instance, Warfield’s The Inspiration and Authority of Scripture laid a bedrock foundation I return to constantly. Packer’s “Fundamentalism” and the Word of God crystallizes and condenses some of the same essential arguments. Bavinck’s Prolegomena is lucid, rock-solid, and pastorally perceptive. Timothy Ward’s Words of Life helpfully unpacks Scripture’s role in God’s plan of salvation, as does Scott Swain’s outstanding Trinity, Revelation, and Reading.
Kevin DeYoung’s new book Taking God at His Word now occupies a special place on this list. It’s the best book I’m aware of on the doctrine of Scripture that virtually any church member can read.
In eight short chapters, DeYoung traces the basic contours of what the Bible teaches about the Bible. He begins in chapter 1 with a brief exposition of Psalm 119, because “The goal of this book is to get us believing what we should believe about the Bible, feeling what we should about the Bible, and to get us doing what we ought to do with the Bible”
Read the full review at 9Marks Journal
The more specific you can be (why did you choose this particular book, what especially do you like about it, etc. etc.), the more others can enjoy your contributions--KSH.
Hoping that "the name of Christ will not continue to be dishonored," the Acts 29 church planting network founded by Mark Driscoll has removed the Seattle pastor and his Mars Hill megachurch from membership.
“It is our conviction that the nature of the accusations against Mark, most of which have been confirmed by him, make it untenable and unhelpful to keep Mark and Mars Hill in our network,” said Acts 29 in an online statement signed by Matt Chandler and other board members of the network of 500 churches.
Acts 29 came to the drastic decision "with deep sorrow," according to the statement. "In taking this action, our prayer is that it will encourage the leadership of Mars Hill to respond in a distinctive and godly manner so that the name of Christ will not continue to be dishonored."
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Ministry of the Ordained * Culture-Watch Books Religion & Culture * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Evangelicals * Theology Ethics / Moral Theology Pastoral Theology
What Tolkien and Lewis saw on the battlefield made it easy for them to imagine worlds ravaged by evil. Nevertheless, fortified by their Christian faith—Tolkien a Catholic, Lewis an Anglican—they believed that God and goodness were the deepest truths about the human story. In Middle-earth and Narnia, the ruin or redemption of every person depends on what side he or she has chosen in the conflict.
Is this so unlike our own world? Think of the Nigerian girls kidnapped by Boko Haram; the civilians caught in the genocidal storm of the Syrian regime; the courageous Malala Yousafzai, shot by the Taliban for wanting Pakistani girls to go to school.
The heroic figure is the one who resists evil, who is willing to lay down his life for his friends. Perhaps the character of Faramir in "The Lord of the Rings" expresses it best: "I do not love the bright sword for its sharpness, nor the arrow for its swiftness, nor the warrior for his glory. I love only that which they defend." That may be the vision of humanity that our present world needs most.
Read it all.
Filed under: * Culture-Watch Books History Poetry & Literature Religion & Culture * Economics, Politics Defense, National Security, Military * International News & Commentary England / UK * Theology Anthropology Christology Ethics / Moral Theology Soteriology
Watch and listen to it all.
Christianity turns on a number of paradoxes. The Christian God is both imminent and transcendent; Jesus Christ is both human and divine; his Kingdom both has and has not yet arrived. These various internal tensions have proven immensely productive for anthropologists, and here Matthew Engelke is no exception. Engelke's first monograph, A Problem of Presence, examined how Apostolic Christians in Zimbabwe navigate the simultaneous proximity and distance of God by seeking direct experiences of the Holy Spirit, so much so that they reject all forms of mediation, including the biblical text. Engelke's new book, God's Agents, explores a very different group of Christians (with, it must be said, a very different relationship to Scripture), the British and Foreign Bible Society.
Engelke has already established himself as a skilful ethnographic writer, and in God's Agents he is in fine form. It is not easy to create compelling descriptions of the mundane workings of a nonprofit organization, but in this book even board meetings and the drafting of press releases are made to matter because Engelke has situated them in a game with stakes we've come to appreciate. In addition to ethnographic description and the firsthand narrations of his informants (as anthropologists call the people they study), the text is dotted with quotations from newspaper articles and blogs, as well as the words of Christian writers who have influenced the Bible society staff. These voices give the book a texture that extends the analysis beyond a particular Christian organization to contemporary Britain more generally. One of the primary implications of this wider focus is that God's Agents is very much an ethnography of secularism. What we learn from Engelke's analysis is that the secular is multifaceted, and that the Bible society has a long and complicated relationship with it.
Engelke focuses on the work of the Bible society at home in Britain, much of which amounts to "Bible advocacy," attempts to convince an increasingly indifferent public that the Bible, and Christianity more generally, have not become irrelevant.
Read it all.
For Christians, antiquity means the founding centuries of the Church, when apostolic teaching was preserved and elaborated and a body of thought assembled. Thus someone attempting to demonstrate, say, that believers’ baptism is the only authentic Christian practice, or that women may now be ordained as priests, will seek to gain the sanction of antiquity for his position. Traditionalists, for whom it is imperative that Roman Catholic priests be unmarried and celibate, “prove,” by invoking the evidence against itself, that early Christian priests who were married never in fact made love to their wives or sired children after their ordinations.
In the present superheated climate of ideological warfare it has been tempting to abandon the painstaking search for the true reconstruction of the past. Proponents of intellectual movements like cultural criticism or of political movements like multiculturalism have claimed flatly that there is no possibility, respectively, of securing a historical narrative of events as they happened eigentlich , or of arriving at a consensus view. If “texts” do not exist independently of their readers, no one true interpretation can be said to exist.
That is not Boswell’s approach: he portrays his work as an investigation that by patient reconstruction and analysis restores the record of gay couples of the past whose existence was heretofore hidden by the prudery of an oppressive church and culture. It is understandable that groups that see themselves as oppressed should want to recover their authentic history. But to create a false history, as Boswell has done in this book (despite its elaborate scholarly apparatus), is to undermine the very cause the work hopes to advance.
Read it all.
Boswell’s reading of early Christian and medieval history also turns up what he wants to find. Christian history is a multifarious affair, and it does not take much sniffing around to discover frequent instances of what is best described as hanky-panky. The discovery process is facilitated if one goes through history with what is aptly described as narrow-eyed prurience, interpreting every expression of intense affection between men as proof that they were “gay.” A favored slogan of the contemporary gay movement is “We Are Everywhere!” Boswell rummages through Christian history and triumphantly comes up with the conclusion, “They were everywhere.” Probably at all times in Christian history one can find instances of homosexual behavior. And it is probably true that at some times more than others such behavior was viewed with “tolerance,” in that it was treated with a wink and a nudge. Certainly that has been true of at least some Christian communities in the last forty years or so. The Church has always been composed of sinners, and some periods are more morally lax than others.
Despite his assiduous efforts, what Boswell’s historical scavenger hunt does not produce is any evidence whatever that authoritative Christian teaching ever departed from the recognition that homosexual acts are morally wrong. In the years before, say, the fourth century, when Christian orthodoxy more firmly cohered, there are significant gaps in our knowledge, and numerous sects and heresies flourished, some of them bizarre also in their moral practices. This is a rich field for speculation and fantasy, and Boswell makes the most of it. He has failed, however, to persuade those who are expert in that period. For example, David Wright of Edinburgh wrote the article on homosexuality in the highly respected Encyclopedia of Early Christianity . After discussing the evidence, he summarily dismisses the Boswell book as “influential but highly misleading.”
Read it all.
In 1946 the director of the Iowa Writers' Workshop, poet Paul Engle, interviewed a shy young woman with a Savannah, Ga., accent as thick as honey. Engle could hardly understand a word she said and asked her to respond in writing. On a legal pad, she wrote, "My name is Flannery O'Connor. Can I come to the writer's workshop?"
After looking at samples of her work, he concluded, "Like Keats, who spoke Cockney but wrote the purest sounds in English, Flannery spoke a dialect beyond instant comprehension but on the page her prose was imaginative, tough, alive: just like Flannery herself."
Fifty years ago today, Aug. 3, 1964, one of the great authors of the 20th century, Flannery O'Connor, died in Milledgeville, Ga., at the age of 39 after a 15-year battle with lupus, an autoimmune disease. Born and raised in Savannah, she spent all but five years of her life in Georgia.
Read it all.
Filed under: * Culture-Watch Books History Poetry & Literature Religion & Culture * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Roman Catholic * Theology Anthropology Ethics / Moral Theology
'I am sending in a parcel, my pocket Bible and three shrapnel bullets, of which the following is the story’.
These are the opening words of letter 28 year old George Hever Vinall sent to his parents in July 1917 which tells the story of how he survived an artillery attack at the Frond and later found a bullet from the attack lodged in his Bible. It stopped at the verse in Isaiah which reads, ‘I will preserve thee’. George Vinall was so convinced that God had saved him, he became a Bible translator after the war.
Read it all and then read the whole letter about it and watch the accompanying Vimeo video.
Filed under: * Culture-Watch Books Children History Marriage & Family * Economics, Politics Defense, National Security, Military * International News & Commentary England / UK * Theology Theology: Scripture
Hope is one of the Theological virtues. This means that a continual looking forward to the eternal world is not (as some modern people think) a form of escapism or wishful thinking, but one of the things a Christian is meant to do. It does not mean that we are to leave the present world as it is. If you read history you will find that the Christians who did most for the present world were just those who thought most of the next. The Apostles themselves, who seton foot the conversion of the Roman Empire, the great men who built up the Middle Ages, the English Evangelicals who abolished the Slave Trade, all left their mark on Earth, precisely because their minds were occupied with Heaven. It is since Christians have largely ceased to think of the other world that they have become so ineffective in this. Aim at Heaven and you will get earth "thrown in": aim at earth and you will get neither.--C.S. Lewis, Mere Christianity, Book III, Chapter 10
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Parish Ministry Ministry of the Laity * Culture-Watch Books * Theology Eschatology
Let me begin by stating the fact that most obviously strikes the recipient of a copy of Paul and the Faithfulness of God (henceforth, PFG): it is 1658 pages long. At one point, probably about a third of the way or half-way through, I had a feeling which - unprompted - interpreted itself in words similar to those of John Newton's Amazing Grace: 'When we've been there ten thousand years, bright shining as the sun | We've no less days to sing God's praise, as when we first begun'. I felt at this stage at the book that, having read hundreds and hundreds of pages, I still had as many to go as I did when I first begun. One of the chapters is over 250 pages. But I did make it all the way through to what I assume was the George Herbert allusion at the end.
No-one could read this book and not learn an enormous amount. In addition to Wright's well-known interest in the 'big picture' there is also close reading of a great number of passages in Paul, some of which are revisited again and again. There is the characteristic confidence of tone, and - in contrast to how Pauline scholars feel sometimes - there are very few places in the epistles which are opaque to Wright. There is some excellent cut-and-thrust dueling with other scholars as well, especially in the closing chapters where there are extended lively debates with John Barclay (on empire), Troels Engberg-Pedersen (on Paul and Stoicism) and Francis Watson (on Jewish exegesis).
Wright's work is the product of an individual voice within Pauline scholarship. My use of 'individual' here is not a Sir-Humphrey-like way of saying 'eccentric', but rather that PFG cannot be said to belong to a particular 'school' of Pauline interpretation. There is some affinity to other Pauline scholarship, perhaps especially the work of the dedicand, Richard Hays. But one cannot summarise this book as a New Perspective, anti-Empire, narrative treatment of Paul, because, for example, Wright's disagreements with other new-perspectivists and other Paul-and-empire advocates are very marked indeed. In some ways, Wright's approach is anti-traditional - some of his favourite targets are Lutheran readings of Paul, pietistic understandings of the life after death (e.g. p.188), and understanding Paul 'in terms of an abstract theological system' (p.1176). On the other hand he is rare in current New Testament scholarship for seeing Paul as, in some sense, the author (I think) of all thirteen Pauline epistles New Testament, though the position on 1 Timothy and Titus is a little unclear (p.61).
Read it all.
We should have learned a lot from the Vietnam War. It showed how ill-suited we are to engineer “regime change.” We signed on with a very corrupt, French-speaking Catholic minority government. When we tried to change horses to a series of generals, things got worse, not better. Vietnam also made it clear that pouring U.S. troops into a place like that doesn’t change the situation on the ground, and it eventually fractured our own society and wore out our own military.
Mr. Just’s protagonist gets it. It takes two deaths to teach him. The first is when he visits a village to inspect an aid project and faces a man carrying a dead woman in his arms. The second is when he is trying to find his way out of the jungle and has to kill a young boy who otherwise would have killed him.
This doesn’t mean the United States can’t interact with the rest of the world without causing damage or getting banged up itself. It simply means that we must make a mighty effort to understand the people with whom we are interacting, and, even more crucially, resist meddling in their affairs, particularly with military force, until we are absolutely certain we know what we are doing. In nearly all cases, that will mean we do not.
Read it all.
Filed under: * Culture-Watch Books History * Economics, Politics Defense, National Security, Military Foreign Relations Politics in General * Theology Anthropology Ethics / Moral Theology
'It is always dangerous to draw too precise parallels between one historical period and another; and among the most misleading of such parallels are those which have been drawn between our own age in Europe and North America and the epoch in which the Roman Empire declined into the Dark Ages. None the less certain parallels there are. A crucial turning point in that earlier history occurred when men and women of good will turned aside from the task of shoring up the Roman imperium and ceased to identify the continuation of civility and moral community with the maintenance of that imperium. What they set themselves to achieve instead—often not recognising fully what they were doing—was the construction of new forms of community within which the moral life could be sustained so that both morality and civility might survive the coming ages of barbarism and darkness. If my account of our moral condition is correct [one characterized by moral incoherence and unsettlable moral disputes in the modern world], we ought to conclude that for some time now we too have reached that turning point. What matters at this stage is the construction of local forms of community within which civility and the intellectual and moral life can be sustained through the new dark ages which are already upon us. And if the tradition of the virtues was able to survive the horrors of the last dark ages, we are not entirely without grounds for hope. This time however the barbarians are not waiting beyond the frontiers; they have already been governing us for quite some time. And it is our lack of consciousness of this that constitutes part of our predicament. We are waiting not for a Godot, but for another—doubtless very different—St. Benedict.'--Alasdair MacIntyre After Virtue (1981), pp. 244-245
"On a sunny day in September, 1972, a stern-faced, plainly dressed man could be seen standing still on a street corner in the busy Chicago Loop. As pedestrians hurried by on their way to lunch or business, he would solemnly lift his right arm, and pointing to the person nearest him, intone loudly the single word, ‘GUILTY!’"Then, without any change of expression, he would resume his stiff stance for a few moments before repeating the gesture. Then, again, the inexorable raising of his arm, the pointing, and the solemn pronouncing of the one word, ‘GUILTY!’--Karl Menninger, "Whatever Became of Sin?" which you may find in The Rotarian of January 1974 there, his emphasis (These are also the words at beginning of his famous book of the same title)
"The effect of this strange j’accuse pantomime on the passing strangers was extraordinary, almost eerie. They would stare at him, hesitate, look away, look at each other, and then at him again; then hurriedly continue on their ways.
"One man, turning to another who was my informant, exclaimed: ‘But how did he know?’ "No doubt many others had similar thoughts. How did he know, indeed?
The church, now led by the Most Rev Justin Welby, continues to oppose gay marriage and requires its gay clergy to refrain from sexual relations.
In an updated version of his biography, Rowan’s Rule, to be released next week, Lord Williams is asked by the author Rupert Shortt whether the church’s current position needs to change. He replies: “Let me just say that I think the present situation doesn’t look very sustainable. I’m afraid it’s just a very unstable settlement at present.”
He also says: “The difficulty of the last few years, I think, has been some bits of the Anglican Communion really seemed to move back on this. The rhetoric of anti-gay violence is actually worse in some contexts than it was ten years ago.”
Read it all (subscription required).
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Rowan Williams Sexuality Debate (in Anglican Communion) * Culture-Watch Books Globalization Religion & Culture * Theology Anthropology Ethics / Moral Theology
The sex into which we have been born (assuming that it is physiologically unambiguous) is given to us to be welcomed as a gift of God. The task of psychological maturity–for it is a moral task, and not merely an event which may or may not transpire–involves accepting this gift and learning to love it, even though we may have to acknowledge that it does not come to us without problems. Our task is to discern the possibilities for personal relationship which are given to us with this biological sex, and to seek to develop them in accordance with our individual vocations.--Oliver O'Donovan Begotten or Made?: Human Procreation and Medical Technique (Oxford: Oxford University Pres, 1984) which was found here.
Those for whom this task has been comparatively unproblematic (though I suppose that no human being alive has been without some sexual problems) are in no position to pronounce any judgment on those for whom accepting their sex has been a task so difficult that they have fled from it into denial. No one can say with any confidence what factors have made these pressures so severe.
Nevertheless, we cannot and must not conceive of physical sexuality as a mere raw material with which we can construct a form of psychosexual self-expression which is determined only by the free impulse of our spirits. Responsibility in sexual development implies a responsibility to nature–to the ordered good of the bodily form which we have been given. And that implies that we must make the necessary distinction between the good of the bodily form as such and the various problems that it poses to us personally in our individual experience. This is a comment that applies not only to this very striking and unusually distressing problem, but to a whole range of other sexual problems too.
RNS: The “Left Behind” books series has sold more than 60 million copies. What do you think when you hear that so many have been influenced by that brand of eschatological thought?
SH: My reaction to the “Left Behind” series is one of amusement and pathos. Pathos because so many people have misunderstood Christian eschatological convictions and turned them into speculative accounts of the so-called “rapture.” I take it to be a judgment against the church that that kind of speculation has gained a foothold.
RNS: You argue that “we may be living during a time when we are watching Protestantism coming to an end.” Some people may look at the hundreds of millions of Protestants in the world and call you crazy. Explain.
SH: My suggestion is meant to be a reminder that Protestantism is a reformed movement. When it becomes an end in itself it becomes unintelligible to itself. Protestants who don’t long for Christian unity are not Protestant. There is also the ongoing problem that Catholics have responded to the Protestant critique in a way that the Protestant critique no longer makes much sense. Accordingly, the question is: why do we continue to be kept apart?
Read it all.
How does “hurry” impede the healthy development of the soul?
Pastor Ortberg: Hurry blocks the development and health of the soul because the soul requires being rooted in the presence of God. And, hurry by its nature makes me unable to be fully present before God or fully present before other people. Hurry causes me to be conflicted and divided in my desires, and it causes my thoughts to jump around as Henri Nouwen used to say, “like a monkey in a banana tree.” There’s nothing that I can do that’s rooted in the kingdom when my soul is hurried.
What do you mean, “The soul is a ship that needs an anchor”?
Pastor Ortberg: The soul has to stay rooted. Our souls, because they mostly lie beyond our conscious control, can easily drift and slide along. We see this with many people and often with ourselves. We go from moment to moment, day to day without being clear about our deepest values, without being truly grateful for this day that we have received without being rooted in God. And the soul that is anchored in God is the only soul that can find peace.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Ministry of the Ordained Spirituality/Prayer * Culture-Watch Books * Religion News & Commentary Other Churches Evangelicals * Theology Anthropology Pastoral Theology
Regarded as the father of Anglicanism in Nigeria, Bishop Crowther, who was born as Ajayi in western Nigeria in 1807, is credited with bringing many Nigerians to Christ. So great was his impact that he was ordained the first African Anglican bishop in 1864, despite great protest.
A former slave, Bishop Crowther became a great linguist, translator, scholar and mission teacher. He is also credited with producing the Yoruba Bible and greatly influenced how government’s improved their view of Africa in the 1800s.
But despite his passion and high achievements, Bishop Crowther’s mission was undermined and dismantled in the 1880s by racist white Europeans, including some of his fellow missionaries.
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby Anglican Provinces Church of England (CoE) Church of Nigeria * Christian Life / Church Life Church History * Culture-Watch Books * Theology Ethics / Moral Theology Pastoral Theology
When asked if the church’s discipline on homosexuality needs to change, he tells the author: “Let me just say that I think the present situation doesn’t look very sustainable.”
However, on gay marriage he says: “I have no problem with legal parity for same-sex couples. But I’m not sure it’s an appropriate use of the state’s power to change a social institution.
“It felt as though we were being bundled into redefining a word without sufficient time to reflect.”
Read it all.
Filed under: * Anglican - Episcopal Archbishop of Canterbury --Rowan Williams * Culture-Watch Books * International News & Commentary England / UK --Wales * Theology Anthropology Ethics / Moral Theology Theology: Scripture
As Redeemer has transitioned from being a church plant to being an established church, how has your role and work as co-founder changed?
At first, Tim preached, and I was the staff. I typed and made sure the bulletin was printed, bought the hospitality groceries, kept the nursery, hired the musicians, and more. As we grew and added staff, though, I gratefully let go of piece after piece, until there were no pieces left. I then had to ask, What do I want to do? What do I feel called to do? The typical (if there is such a thing) pastor’s wife role did not apply, as most people had no idea who I was. (This was a plus, especially for our kids.) Words are my best thing, so I chose to oversee Redeemer’s communications and media. When that became more digitized, though, I found myself out of my depth. So I hired a director to take my position and became the assistant director of communications and media. Unofficially, I am the Keeper of the Memory and the Quality Control Officer.
In your work as an editor, how do you feel about what you do?
Words matter. Especially in the Christian world, where people unconsciously use Christian sub-cultural language that non-believers find confusing, I think it is crucial always to write or speak with the awareness of being overheard by those who do not yet believe.
Read it all.
RNS: In my experience, redemption for evangelicals means “work harder,” do more good stuff, and stave off bad behavior. But this isn’t your message, is it?
MC: No, because redemption isn’t you working harder. Redemption is you having been saved from your error by someone else. In fact, you don’t possess the ability to redeem yourself in any way. This is the great lie of moralistic deism, that you can be good enough. Men from the Bible–from the prophet Isaiah to Jesus’ teaching on the Sermon on the Mount–teach that you cannot be righteous enough to save yourself. One of the more terrifying verses in the Bible is when Jesus said to a crowd, “Unless your righteousness supersedes the Pharisees, you have no part of the Kingdom of Heaven.”
The Pharisees were tithing their mint and dill and were more righteous, externally speaking, than anyone reading this has even tried to be. Jesus is exposing the truth that you and I will never be good enough, that all of our righteous deeds are worthless. So, this can’t be the message of redemption because the Scriptures are clear that redemption doesn’t work that way.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Ministry of the Ordained * Culture-Watch Books Drugs/Drug Addiction Psychology Religion & Culture * Theology Anthropology Ethics / Moral Theology Pastoral Theology
This is a worthy challenge. If God’s creative activity is primarily a matter of redirecting nature from the outside to produce what could not otherwise have come into being, it is entirely fair to reject him as a Gnostic demiurge who makes the natural order as arbitrary as atheist neo-Darwinism makes consciousness. And neither the flaccidly emotive “god concept” of liberalism nor the mechanical and anthropomorphized semi-deity of literalism is immune.
The Christian response to Nagel demands a regrasping both of God as transcendent creator — hence unchangeable, impassible, simple, eternal, etc. — and as mysteriously incarnate. The latter is not just the logically necessary prelude to atonement and the solution for human sin but an essential part of God’s relation to his created order, which is fulfilled, not violated, by his entry into it.
A Christianity that properly understands both creation and Incarnation, and remembers itself as the greatest engine of scientific curiosity in human history, may be properly undaunted by evidence of evolution, and uncowed by atheistic bullyragging. Christ is the Truth. Accordingly, his revelation may bring us into deep concord with the veracities of the world he created and redeemed.
Read it all.
Why was the Book of Common Prayer needed; wasn’t the Bible sufficient?
Dr. Jacobs: One of Cranmer’s chief concerns was to teach people the Bible. The Book of Common Prayer was accompanied by a Book of Homilies, the very first one of which is called “A Fruitful Exhortation to The Reading and Knowledge of Holy Scripture.” It begins like this:
“To a Christian man there can be nothing either more necessary or profitable than the knowledge of holy Scripture, forasmuch as in it is contained God’s true word, setting forth his glory, and also man’s duty. And there is no truth nor doctrine necessary for our justification and everlasting salvation, but that is (or may be) drawn out of that fountain and well of truth.”
So you really can’t have a higher view of the authority and sufficiency of Scripture than Cranmer did.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Liturgy, Music, Worship --Book of Common Prayer * Culture-Watch Books History * Theology
In recent years more scholars have begun to examine the Great War for lessons about religion and war. The result has been a small but fascinating collection of works on the religious cultures of combatant nations as they were expressed by politicians, civilian clergy, chaplains, and military personnel. For the most part, these works have focused on single nations, weaving together the religious, the social, and the military in meaningful but bounded studies—monographs in the truest sense.
Philip Jenkins builds upon this specialized historiography as it treats the Great War as a global religious conflict. His vividly written synthesis belongs at the top of reading lists on the conflict.
Not only does Jenkins provide detailed accounts of interactions between religion and militarism, religion and combat, and religion and trauma on all sides of the war, he also demonstrates that the world torn apart by the Great War was a world of many shared religious concerns and vocabularies, a world that needed the extreme fission that religion accomplishes in order to launch and sustain such a brutal conflict.
Read it all.
While neither author does in fact answer all of these [challenging] questions, both books should nonetheless be exceedingly helpful for raising the consciousness of even the most casual readers.
John Allen opens with a visit to the Me'eter military camp and prison in a desert region of Eritrea near the African coast of the Red Sea. He describes the deplorable living conditions for the 2,000-3,000 people who are interned in this camp because they belong to branches of Christianity that Eritrea's single-party, hypernationalist rulers, the People's Front for Democracy and Justice, consider subversive. Their lot consists of desert heat, frigid nights, bodies crammed into unventilated 40' x 38' metal shipping containers, mindless tasks like counting grains of sand, death from heatstroke and dehydration, sexual abuse, and brutal beatings. And Allen wants to know "why the abuse at Me'eter doesn't arouse the same horror and intense public fascination as the celebrated atrocities that unfolded at Abu Ghraib, for instance, or at Guantanamo Bay. Why hasn't there been the same avalanche of investigations, media exposés, protest marches, pop culture references, and the other typical indices of scandal? Why isn't the world abuzz with outrage over the grotesque violations of human rights at Me'eter?"
Rupert Shortt begins the world tour making up his book with a stop in Egypt and an interview with Dr. Ibrahim Habib, who now practices medicine in the British Midlands. Habib left Egypt after a gruesome incident in 1981 that took place in a Cairo suburb, al-Zawia al-Hamra. Local Muslims who wanted to build a mosque on land owned by Coptic Christians attacked violently with (according to Habib) "at least eighty people … killed in the violence, some people … burnt alive in their homes, and the police just looked on." Shortt then documents how the influence of Salafist Wahhabi Islam, which arose after the formation in 1972 of Gama Islamiya, has become more intense over the years, often with fatal results.
Read it all from Books and Culture.
Stacey Irvine ate almost nothing but chicken nuggets for 15 years. She never tasted fruits or vegetables. She occasionally supplemented her diet with French fries. One day her tongue started to swell and she couldn’t catch her breath. She was rushed to the hospital, her airway was forced open, and they stuck an IV in her arm to start pumping in the nutrients she needed. After saving her life, the medical staff sent her home, but not before they warned her that she needed to change her diet or prepare herself for an early death.
I’ve heard people call it a famine. A famine of knowing the Bible. During a famine people waste away for lack of sustenance. Some people die. Those who remain need nourishment; they need to be revived. And if they have any hope of remaining alive over time, their life situation has to change in conspicuous ways.
During normal famines people don’t have access to the food they need. But Stacey Irvine could have eaten anything she wanted. She had resources, opportunity and presumably all the encouragement she needed to eat well. Can you imagine what would happen if all of us decided to follow her example and discontinued eating all but non-nutritious foodstuff? If we happened to beat the odds and live, we undoubtedly would suffer in the long run from nutrition-related chronic illnesses such as diabetes and heart disease.
Like Stacey Irvine, we’re killing ourselves. It’s surely not for lack of resources; nevertheless, we are in fact starving ourselves to death.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry Adult Education Ministry of the Laity Ministry of the Ordained Preaching / Homiletics * Culture-Watch Books Education History Religion & Culture * Theology
Ms. Alkon writes that in our transient society we no longer have the constraints that existed when we lived in smaller groups and those who misbehaved were ostracized. Today you can be as rude as you like and get away with it because you'll probably never see your victims again. This observation won't come as a surprise if you've ever endured a train journey next to a person who yakked nonstop on a cellphone or had a concert or play interrupted by jangling mambo tones. When a woman next to me one night finally retrieved her cellphone, she shouted into it: "I told you not to call me when I was in the theater!"
But technology can also act as a weapon against rude behavior. "Webslapping is typically the best solution when someone is egregiously rude . . . ," Ms. Alkon writes; "there's a new sheriff out there, and it's the YouTube video gone viral."
Ms. Alkon delivers sound advice on navigating social-networking sites (she calls them "giant parasites targeting your personal information like tapeworms waiting for a move-in special on your large intestine."), on observing email etiquette and on texting at the dinner table: "If you're going to invite somebody to dinner and ignore them, at least have the decency to get married first and build up years of bitterness and resentment."
Read it all.
The nanny state may have drained civil society, but simply removing the nanny state will not restore it. There have to be programs that encourage local paternalism: early education programs with wraparound services to reinforce parenting skills, social entrepreneurship funds to reweave community, paternalistic welfare rules to encourage work.
Second, conservatives should not be naïve about sin. We are moving from a world dominated by big cross-class organizations, like public bureaucracies, corporations and unions, toward a world dominated by clusters of networked power. These clusters — Wall Street, Washington, big agriculture, big energy, big universities — are dominated by interlocking elites who create self-serving arrangements for themselves. Society is split between those bred into these networks and those who are not. Moreover, the U.S. economy is increasingly competing against autocratic economies, which play by their own self-serving rules.
Sometimes government is going to have to be active to disrupt local oligarchies and global autocracies by fomenting creative destruction — by insisting on dynamic immigration policies, by pumping money into research, by creating urban environments that nurture innovation, by spending money to give those outside the clusters new paths to rise.
Read it all.
Filed under: * Culture-Watch Books Marriage & Family Religion & Culture * Economics, Politics Economy Politics in General City Government House of Representatives Office of the President Senate State Government * Theology Ethics / Moral Theology
Throughout the book, Vines declares that he holds a "high view" of the Bible. From this perspective, he says, one can still affirm gay relationships. One of the main weaknesses of God and the Gay Christian is that Vines's methodology of biblical interpretation clashes with the high view of the Bible he claims to hold. A high view of Scripture is more than just talking about Scripture. It is learning from Scripture. Vines certainly talks about Scripture, but he tends to emphasize his experience and tangential background information, downplaying Scripture and its relevant literary and historical context.
Experiences do inform our interpretation of Scripture. As a racial minority, biblical texts on sojourners and aliens mean more to me than to someone who is not a racial minority. However, experiences can also hinder the interpretation of Scripture. Although it is impossible to completely distance the interpretive process from one's experiences, it is important to recognize our biases and do our best to minimize them. A high view of Scripture involves measuring our experience against the Bible, not the other way around.
It appears to me that Vines starts with the conclusion that God blesses same-sex relationships and then moves backwards to find evidence. This is not exegesis, but a classic example of eisegesis (reading our own biases into a text). Like Vines, I also came out as a gay man while I was a student. I was a graduate student pursuing a doctorate in dentistry. Unlike Vines, I was not raised in a Christian home. Interestingly, a chaplain gave me a book from a gay-affirming author, John Boswell, claiming that homosexuality is not a sin. Like Vines, I was looking for biblical justification and wanted to prove that the Bible blesses gay relationships. As I read Boswell's book, the Bible was open next to it, and his assertions did not line up with Scripture. Eventually, I realized that I was wrong—that same-sex romantic relationships are a sin. My years of biblical language study in Bible college and seminary, and doctoral research in sexuality, only strengthened this conclusion. No matter how hard I tried to find biblical justification and no matter whether my same-sex temptations went away or not, God's word did not change. Years later I found out that the gay-affirming chaplain also recognized his error.
Read it all.
Filed under: * Anglican - Episcopal Sexuality Debate (in Anglican Communion) Same-sex blessings * Culture-Watch Books Marriage & Family Religion & Culture Sexuality --Civil Unions & Partnerships * Religion News & Commentary Other Churches Evangelicals * Theology Anthropology Ethics / Moral Theology Theology: Scripture
[Book authors Mian and Sufi] argue that, rather than failing banks, the key culprits in the financial crisis were overly indebted households. Resurrecting arguments that go back at least to Irving Fisher and that were emphasised by Richard Koo in considering Japan’s stagnation, Mian and Sufi highlight how harsh leverage and debt can be – for example, when the price of a house purchased with a 10 per cent downpayment goes down by 10 per cent, all of the owner’s equity is lost. They demonstrate powerfully that spending fell much more in parts of the country where house prices fell fastest and where the most mortgage debt was attached to homes. So their story of the crisis blames excessive mortgage lending, which first inflated bubbles in the housing market and then left households with unmanageable debt burdens. These burdens in turn led to spending reductions and created an adverse economic and financial spiral that ultimately led financial institutions to the brink.
This interpretation resolves the anomalies that Mian and Sufi highlight. Households do not spend while they are still overly indebted, which precipitates slow growth even after banking is restored to health. Spending slowdowns are caused by household over-indebtedness, so of course they precede problems in the banking system. And, when consumers do not spend, businesses have less need to borrow to finance investment, inventories or receivables.
Their analysis, presented with far more depth and subtlety than I have been able to reflect here, is a major contribution that furthers our understanding of the crisis. It certainly affects what I will examine in trying to predict and forestall future crises. And it should influence policies aimed at crisis prevention by demonstrating the insufficiency of keeping financial institutions healthy and by making a case for macroprudential measures directed at preventing runaway growth in household debt.
Read it all (my emphasis).
Filed under: * Culture-Watch Books History * Economics, Politics Economy Consumer/consumer spending Corporations/Corporate Life Personal Finance The Banking System/Sector The Credit Freeze Crisis of Fall 2008/The Recession of 2007-- The U.S. Government Federal Reserve Treasury Secretary Timothy Geithner * Theology Ethics / Moral Theology
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)
RNS: Fair enough. Then how does your view of scripture inform the sexuality debates today? Would your approach to the Bible allow, for example, the blessing of monogamous, lifelong same-sex relationships?
NTW: Monogamous, lifelong same-sex relationships were known in the ancient world as well as in the modern—there is plenty of evidence, despite what people sometimes say. When Jesus reaffirms the traditional Jewish standards of sexual behavior (he was talking in a Jews-only context where people would know what his shorthand sayings meant), and when Paul, speaking in a largely Gentile context, spells out a bit more clearly what is and what isn’t part of the new-creation lifestyle for those “in Christ,” this way of life was always counter-intuitive in that world, as it is again today.
But it’s important that we do not reduce the Bible to a collection of true doctrines and right ethics. There are plenty of true doctrines and right ethics there, of course, but they come within the larger thing, which is the story of how the Creator is rescuing and restoring the whole creation, with his rescue and restoration of humans at the heart of it. In other words, it isn’t about “do we allow this or that?” To ask the question that way is already to admit defeat, to think in terms of behavior as a set of quasi-arbitrary, and hence negotiable, rules.
We must ask, with Paul, “This new creation God has launched in Jesus—what does it look like, and how can we live well as genuine humans, as both a sign and a means of that renewal?” We need to remind ourselves that the entire biblical sexual ethic is deeply counter-intuitive. All human beings some of the time, and some human beings most of the time, have deep heartfelt longings for kinds of sexual intimacy or gratification (multiple partners, pornography, whatever) which do not reflect the creator’s best intentions for his human creatures, intentions through which new wisdom and flourishing will come to birth. Sexual restraint is mandatory for all, difficult for most, extremely challenging for some. God is gracious and merciful but this never means “so his creational standards don’t really matter after all.”
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Culture-Watch Books Religion & Culture Science & Technology Sexuality * Theology Anthropology Apologetics Christology Pastoral Theology Theology: Scripture
RNS: No matter where a Christian falls on the spectrum, you’ll find something in this book to love and something to ruffle your feathers. Why did you decide to pen a book that touches on so many contentious issues? Do you expect pushback?
NTW: The book emerged from many different situations over a period of a few years. I didn’t set out to ruffle feathers, but to try to bring some biblical clarity to areas in which many Christians today, in the UK as well as the USA, are genuinely confused. So much of what people take to be “Christianity” is in fact an odd combination of things that really are in the Bible with things that are part of western culture from the last two or three hundred years. Figuring out which is which and how it all works is bound to be puzzling to some people if they’ve been firmly taught something else.
A lifetime of working in some very different churches has taught me that people come with all kinds of odd ideas and that a little clear biblical teaching goes a long way, and also that sometimes people resist it nervously because “it’s not what they said in Sunday School.” I’m all for Sunday schools, but there is a time for people to grow up and see things differently.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) CoE Bishops * Christian Life / Church Life Parish Ministry Adult Education * Culture-Watch Books * Theology Theology: Scripture
There is a little-noticed line in the first volume of The Lord of the Rings that helps make this connection. It contains an important key, I believe, for unlocking this book that conveniently integrates the previously scattered episodes constituting the life of Turin Turambar. In The Fellowship of the Ring, the Company of Nine Walkers having found their path blocked by a huge snowstorm on Mount Caradhras, the wizard Gandalf cryptically declares that, "There are many evil and unfriendly things in the world that have little love for those that go on two legs, and yet are not in league with Sauron, but have purposes of their own. Some have been in this world longer than he..."
To an extent heretofore unrecognized, we know that we are born with genetic predispositions, whether mental or physical, that set drastic limits on our prospects and possibilities. We are also the partial products, not only of environing influences, but also of just plain luck - of good or ill fortune, of wyrd. Who of us can say that we have chosen the true path at every turning, or that we have deserved every disaster that has befallen us, so that our lives can be entirely explained by the decisions we have rightly or wrongly made?
This is not for a moment to suggest that Tolkien regarded the universe is an unsponsored and undirected accident. On the contrary, it is Morgoth himself who is the absurdist and nihilist, here declaring that "beyond the Circles of the World there is Nothing." Yet Tolkien seems to have questioned God's omnicausality as it is often conceived - namely, as if God were the divine Designer who, acting from beyond the universe, imposes his order from without.
Read it all.
The sections on Sunday worship, the sacraments, and the church year are of most interest to me personally. These sections will guide people into a basic, mostly descriptive, understanding of these areas. Very few of us know how to explain worship and sacraments without unintentionally removing the sense of mystery, or accidentally becoming overly theoretical. Thomas shows his pastoral side here, but undergirding it is a broad knowledge of the tradition and of basic Christian sacramental theology. Many new Anglicans reading this will want to do further study, and some will feel that they’ve received enough explanation–but all will be inspired to actually receive the sacraments reverently as a mystery and to focus on God and his presence in worship.
Some readers will wonder why Thomas doesn’t spend a lot of time on inter-Anglican wars and controversies. He doesn’t have three chapters devoted to the Instruments of Communion or various views on women’s ordination (although they are discussed briefly). Instead, he chooses to focus on what’s really important: our faith in Christ, our worship of God, and our life together. Some will wish he had more material on these arguments, but I think he made the right choice. Its time for us to move forward, not as an opposition group, but as a Christian communion. Thomas doesn’t ignore the reality of a fractured Communion, but he doesn’t unnecessarily focus us on it.
What are my gripes?
First, Anglicanism is not “a protestant denomination” except as a comparative descriptor. Use a sharpie to cross out that phrase on the two pages where it exists. Then write in “a Christian communion” instead. But don’t burn the book over this. We’ll create an online petition to change it for the second edition.
Second, I have to admit that I want the Sunday worship service at the front.
Read it all.
A number of the thirteen Inspector Morse novels that Dexter wrote include a strong religious theme. Morse has no time for the church, though his Sunday School background is mentioned. The novel Service of All the Dead is set in a fictitious Oxford church named St Frideswide. There is in fact no such church but as St Frideswide is the patron saint of Oxford visitors might expect one. Dexter makes that church the scene of no less than four murders and finally on the tower the murderer is cornered and Morse is saved from almost certain death by Lewis.
The description of every part of this High Anglican or Anglo-Catholic Parish is remarkably authentic. The little details of music and vestments and ritual and architecture, even the smell of the incense at High Mass, and the appearance of the hymn books and prayer books, rings true for those who have been regular worshippers in such parishes, as I have. The author certainly knows the Church of England. Morse loves the sacred music and sometimes sings in church choirs. He questions formal Christian doctrine but admits the continuing fascination he has for the person of Jesus Christ, as so many do in the modern world.
Read it all.
[Dallas] Willard's most central idea, perhaps, is this: God's existence and God's nature are central to all being, to all creation. Everything derives from God, and everything is sustained by God—and that's the only way any life exists. Jesus' kingdom theology reveals this reality. Kingdom, then, is the possibility of spiritual relationship to God.
Less typically, Willard contends that each of us "is" a kingdom, and we choose which kingdom we will serve: God's kingdom, where God rules, or our own kingdom, where we rule. That is, kingdom is about the range of a person's will. Willard's understanding of God's plan (making us Christlike) governs his understanding of Christ: Jesus as Master, as Physicist (he has mastery over the physical world), as Moralist (he tells us how to live righteously), as Teacher, and as Guide.
The same understanding of God's purpose in us governs Willard's understanding of the church: We are being transformed into Christlikeness, and the church is the hospital for those who are on this transformative journey.
Read it all.
Filed under: * Christian Life / Church Life Parish Ministry * Culture-Watch Books * Religion News & Commentary Other Churches Evangelicals * Theology Christology Soteriology Theology: Holy Spirit (Pneumatology)
'Tolkien may have put away his translation of “Beowulf,” but about a decade later he published a paper that many people regard as not just the finest essay on the poem but one of the finest essays on English literature. This is “ ‘Beowulf’: The Monsters and the Critics.” Tolkien preferred the monsters to the critics. In his view, the meaning of the poem had been ignored in favor of archeological and philological study. How much of “Beowulf” was fact, and how much fancy? What was its relationship to recent archeological finds?
Tolkien saw all this as an evasion of the poem’s true subject: death, defeat, which come not only to Beowulf but to his kingdom, and every kingdom. Many critics, Tolkien says, consider “Beowulf” to be something of a mess, artistically—for example, in its mixing of pagan with Christian ideas. But the narrator of “Beowulf” repeatedly says that, like the minstrels who entertain the knights, he is telling a tale from the old days. “I have heard,” he says. “I have learned.” Tolkien claims that the events of the poem, insofar as they are real, occurred in about 500 A.D. But the poet was a man of the new days, when the British Isles were being converted to Christianity. It didn’t happen overnight. And so, while he tells how God girded the earth with the seas, and hung the sun in the sky, he again and again reverts to pagan values. None of the people in the poem care anything about modesty, simplicity (they adore treasure, they count it up), or humility (they boast of their valorous deeds). And death is regarded as final. No one, including Beowulf, is said to be going on to a better place....
As an adult, Tolkien could read many languages—and he made up more, including Elvish—but the number is not the point. Even in secondary school, Carpenter says, “Tolkien had started to look for the bones, the elements that were common to them all.” Or, in the words of C. S. Lewis, his closest friend, for a time, in adulthood, he had been inside language. Perhaps he couldn’t come back out. By this I don’t mean that he couldn’t talk to his wife or his postman, but that Old English, or at least that of “Beowulf,” was where he was happiest.
Read it all (emphasis mine).
In the same report a "Catholic feature" of the mission is noted,--classes of adult catechumens, conducted by the brethren; and an intention of having weekly communions, "according to primitive practice," is recorded. To this end the brothers had sought to secure the services of the good missionary priest, Richard Cadle, and to convert him into the Father Superior of their order,--but the worthy man shied at the novel honor. With funds that Hobart had obtained at the East a beautiful tract of land was bought about Nashotah (signifying "Twin Lakes"), and thither, in August, the mission was moved. The following October, Adams and Breck were advanced to the priesthood, and the latter was made head of the religious house. A few theological students answered to the lay brothers of Vallombrosa; they supported themselves by farm work, etc., according to the primitive method at Gambier. The community rose at five o'clock, had services (lauds or prime) at six and nine in the morning, on Wednesdays and Fridays the litany and on Thursdays Holy Communion at noontide, and services at three and half-past six o'clock in the evening, answering to nones and vespers. Now at length, as Breck wrote home with glee, he began to feel that he was really in a monastery. But within a year from that hopeful start it seemed as if the community would be dissolved. Adams had a severe attack of pneumonia, felt unequal to bearing the business burdens of the house, and returned to the East; Hobart lingered a few months longer, and then followed; and Breck began to think of moving further west.
At this period Kenyon College was in such financial straits that it was in imminent danger of being lost to the church,--but a mighty effort was made, collections were taken for it on a large scale among congregations throughout the eastern dioceses, and it was saved; but the extraordinary exertion resulted in a deficit in the missionary treasury that reduced many a poor minister on the frontier to pinching poverty.
One is startled to hear that in 1843 a medical department was annexed to Kemper College and already boasted of the formidable number of seventy-five students. The attention of the church was called to this Protestant Episcopal University west of the Mississippi, which "promised a rich return for its fostering care," and seemed destined to "hand down the name of its beloved founder to other ages." There were but a score of students, however, in the collegiate department, at whose first commencement the bishop presided that summer.
The good example set by his young itinerants in Wisconsin moved him to urge the appointment of two or more missionaries of similar type to operate in Indiana. That diocese now made another attempt to perfect its organization, electing Thomas Atkinson of Virginia as its bishop,--but he declined. Its leading presbyter, Roosevelt Johnson, waived a like offer. Missouri diocese had similar aspirations and electoral difficulties, which it solved by throwing the onus upon the general convention, entreating it to choose a bishop. In 1843, Cicero Stephens Hawks accepted a call to the rectorate of Christ Church, St. Louis; and the favor with which he was received determined the choice of the convention. On the 2oth of October, 1844, (the day of Cobbs' consecration), and in Christ Church, Philadelphia, he was consecrated bishop of Missouri by Philander Chase, now presiding bishop, assisted by Kemper, McCoskry, Polk, and DeLancey.
With this event terminated what is in one way the most interesting period of our hero's life,--the dawn, or morning of his episcopate, with its wide and long vistas, its freshness and promise. Wonderful indeed was the accomplishment of those nine mystic years, especially when we consider that it was before the days of railroads,--that he had to toil painfully in wagons, on horseback or afoot along wretched roads over boundless tracts that the traveler now crosses smoothly, gliding at the rate of a mile a minute in a palace car.
Read it all.
I have read numerous books on Bonhoeffer. I have also seen documentaries and dramatizations and visited commemorative sites in Germany. For me, one of Marsh's greatest contributions is putting on display the quirky humanity of his subject. If you are used to accounts that emphasize the mythic Bonhoeffer of faith, this one will help you grapple with the eccentric Bonhoeffer of history.
To take a trivial example, Bonhoeffer was endearingly preoccupied with dressing well. You could illustrate almost every momentous turning point in his life with sartorial commentary. When he takes a pastoral internship in Spain, he bombards the senior minister with written inquiries regarding the proper formal wear for dinner parties. The poor, overworked man eventually remarked sarcastically that the new intern should bring his preaching robe.
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Filed under: * Christian Life / Church Life Church History Parish Ministry Ministry of the Ordained * Culture-Watch Books Religion & Culture * International News & Commentary Europe Germany * Theology Christology Ethics / Moral Theology
The Archbishop of Canterbury, The Most Revd Justin Welby, has welcomed Church Army’s new resource, Stepping into evangelism, a practical booklet to equip individuals and churches to share their faith through words and action.
Stepping into evangelism is filled with hands-on advice, tips and workbook exercises to help people engage in evangelism day-to-day. With evangelism being one of the Archbishop’s top three priorities, it is hoped the resource will be a blessing to the wider church.
The Archbishop said: “When Pharaoh kept the people of God slaves he instructed them to make bricks but didn’t give them the straw they needed to make them. Our God is entirely the opposite – God charges us with a task then gives us what we need. This resource is a gift from God, via Church Army, to enable each of us to live out the most freeing, exciting and life-giving of mandates that God offers: to be witnesses to Jesus Christ. This is just the kind of thing we need.”
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Filed under: * Anglican - Episcopal Archbishop of Canterbury --Justin Welby * Christian Life / Church Life Parish Ministry Evangelism and Church Growth * Culture-Watch Books Religion & Culture * International News & Commentary England / UK
Father Michael Amaladoss, one of the most respected theologians in India, is said by some to be under suspicion from the Vatican’s watchdog on doctrinal orthodoxy, the Congregation for Doctrine of the Faith (CDF). He was summoned to Rome for a series of “conversations" with the CDF, although reports differ over how cordial these conversations were.
The scrutiny of Amaladoss stems from a book he wrote, The Asian Jesus, which grapples with an issue that has bedeviled Christians in Asia for centuries: how to present Jesus Christ as a genuine fellow Asian to the millions of our countrymen, who often see him as a white European import.
This is not just a matter of visual iconography, but of theology as well: What has Jesus Christ to say to the world religions of India? This is what Amaladoss tries to answer.
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A certain group of Catholic readers—let’s call them “Chesterton’s warrior children”—cannot imagine someone like Lewis writing the things he did and not converting to Catholicism at some point. And since they cannot grant the possibility that one can write like Lewis and be Protestant, they are forced to conjure up fanciful theories to explain Lewis’s Protestantism. The best example of this is the “Ulsterior motive” theory, which claims that Lewis never got over the deep-seated anti-Catholic sentiments of his youth. (These critics conveniently fail to note that his family never seemed to possess any strong anti-Catholic sentiments to begin with, given that their servants were Catholic and Lewis’s parents were not terribly committed to the more radical brands of Irish protestantism.) The warrior children manage to say this with a straight face, which is somewhat remarkable given that many of Lewis’s closest friends were, of course, Catholic.
Meanwhile, American evangelical readers tend to see Lewis as a proto-evangelical, a man utterly committed to classic creedal orthodoxy and utterly uninterested in delving any deeper than that. He is the mere Christian par excellance in their minds and represents a tacit endorsement of the evangelical tendency to avoid the thornier theological questions that usually prompt one to seek out a confessional identity of some sort.
Both readings, of course, miss the most basic fact of all about Lewis the Christian: CS Lewis was a conservative Anglican churchman. It’s perhaps fitting that amongst all the tributes, it the was the Anglican Alan Jacobs who made this point about Lewis’s identity while also drawing attention to its neglect amongst many of his readers.
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Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History * Culture-Watch Books * Religion News & Commentary Other Churches Roman Catholic * Theology Apologetics
Novelist Ian McEwan has criticised the views of church leaders who have challenged assisted dying.
The Atonement author made the comments at the Charleston Festival in East Sussex over the weekend around the publication of his next novel, The Children Act.
The novel explores the issue through the eyes of a high court judge presiding over the case of parents who refuse treatment for their sick child because of their religious beliefs.
"What is ridiculous is the law allows people to starve to death, but when somebody is suffering extreme pain they cannot get the nurse to help them die," McEwan said.
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Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Books Health & Medicine Life Ethics Religion & Culture * Economics, Politics Politics in General * International News & Commentary England / UK
The decline of religion in sometime Protestant Britain is a matter of serious historical interest not because Britain is still a world power, but because it was the first country to enter modernity through the furnaces of the first industrial revolution and now lies with sometime Protestant Holland close to the epicenter of northwest European secularity. Interestingly the British pattern is reflected in Australasia, above all in New Zealand, which is England and Scotland geographically "upside down." The other two closely affiliated societies, the U.S. and Canada, are sufficiently different in their religious patterns to continue to intrigue historians and sociologists working on comparative trajectories of secularization.
Nearly half a century has passed since I first raised questions about secularization as a universal trend and almost as long since I proposed a delimited theory of secularization pointing to sharply varied historical patterns even in its Western European epicenter. Since then the debate has shifted back and forth, with contributions in Britain by scholars like Grace Davie stressing mutation and the exceptional character of "secular Europe," or Steve Bruce (like Simon Green in his new book, following Bryan Wilson) stressing irreversible and potentially universal decline and religious privatization, or analyses of contemporary spirituality by scholars like Linda Woodhead and Paul Heelas. Something depends on how broadly you define religion, and much depends on how wide you cast your net back in time and across cultures globally. However you look at it, Britain offers a major instance, either of the universal fate awaiting religion as a significant social force everywhere, or else of peculiar features shared with much of northwestern Europe. The debate could hardly be more fundamental.
Simon Green is a historian writing about the institutional death of Protestantism, particularly in its Puritan form as the most characteristic expression of English religion during the period between 1920 and 1960.
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Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History * Culture-Watch Books Religion & Culture * International News & Commentary England / UK
'Despair, or folly?' said Gandalf. 'It is not despair, for despair is only for those who see the end beyond all doubt. We do not. It is wisdom to recognize necessity, when all other courses have been weighed, though as folly it may appear to those who cling to false hope. Well, let folly be our cloak, a veil before the eyes of the Enemy!--J.R.R. Tolkien The Fellowship of the Ring: Being the First Part of The Lord of the Rings (Mariner Books 2012 reissue of the 1954 original), p. 302 (emphasis mine)
All of the considerable affection and admiration I feel for Robinson provides the backdrop for my dismay over her recent interview with Sarah Pulliam Bailey for Religion News Service. The thoughtfulness for which Robinson is known is largely absent as she couples promotion of politically liberal values with disdainful dismissal of conservative ones. She engages here in the very mean-spirited partisanship she critiques elsewhere. While acknowledging her difficulty in understanding the mentality of 2nd Amendment defenders, her characterization of their position is reductionist, evidencing little charity by the presumption to know the motivations of her political “others.” And even worse is what appears to be gloating over her superior insight about the issues she discusses.
Regarding gay marriage, for example, she foists an intended pejorative of biblical “literalist” on those who retain a traditional view of marriage, equating through juxtaposition that stance with the stoning of witches. The generous engagement with others that she champions in earlier essays and that reverberates throughout her fiction is scarce in her dismissal of pro-lifers as “attentive to babies that don’t exist yet” and “negligent of babies that need help” through social programs. In short, she does in this interview exactly what she warns against elsewhere: she obscures the individual conservative behind general political ideology. Doing so thwarts imaginative engagement....
Read it all (my emphasis).
Christians are taught in their churches and schools that prayer is the most powerful way to experience God. But aside from learning prayers by rote, few receive instruction or guidance in how to make the most of this essential Christian act—how to make prayer genuinely meaningful. In Prayer, renowned pastor Timothy Keller delves into the many facets of this everyday act.
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Evangelicals are defined in various ways. What’s your definition of who an evangelical is?
My definition of evangelicals for the book is deliberately broad so as to be inclusive of the range of answers that people on the street might give you if you’re asking them “what is an evangelical?”
Traditionally within evangelical culture the focus is on a very distinct conversion experience in which there is a conscious acceptance of the Christian faith and perhaps even some discernible movement of the Holy Spirit.
In the book you write about what it was like to be an evangelical in the ’70s. How was being an evangelical then different from what it may be like today?
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Paul Barnett, a leading historian of early Christianity, investigates the period sometimes labelled the “unknown years” of Paul’s ministry (i.e. the 14 years between his Damascus Road experience and first missionary journey), in order to provide a foundation for interpreting Galatians. He convincingly accounts for Paul’s activities during that span, and offers a compelling interpretation of sections of Galatians based on his reconstruction.
Barnett refutes the assumption that Paul spent those years in Antioch and was formed by his experiences there. Where many assert that Paul’s view of the Christ was shaped by his interaction with pagans in Antioch (and so distorts a simpler, early Jewish faith), Barnett argues that Paul worked for eight of the 14 years in Tarsus, with hardly more than 12 months in Antioch. And during his extended time in Tarsus and Cilicia, preceding both Antioch and the first missionary journey, Paul was already preaching to Gentiles.
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“If you had to choose one book to help a person embarking on pastoral ministry, what would it be?” We posed that question to some pastors and professors. Here are their choices:
See what you make of the choices and tell us what choice you would make.
Last week I sat down with Alister McGrath in Oxford to discuss his new book, If I Had Lunch with C. S. Lewis.
Listen to it all (about 38 minutes, an MP3).
His new book, The King’s Psychic, examines this and the alleged plot to oust Edward VIII, as well as Dr Cannon’s role in the early part of the Second World War when he began experimenting in telepathy....
The file in question was Dr Alexander Cannon’s MI5 file. “My dad said ‘you should have a look at this’ because he remembers Dr Cannon him from the 1950s, by which time he’d become something of a showbiz figure of fun....”
It piqued his curiosity and over the years he pieced together information about Dr Cannon’s links with Edward VIII. “It became my little hobby,” he says.
His research took him to the Church of England archive at Lambeth Palace. “It was here that I found the contact between Edward VIII and Dr Cannon was used by the Archbishop of Canterbury at the time, Dr Cosmo Lang, as one of many levers to persuade him to step down.”
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Filed under: * Anglican - Episcopal Archbishop of Canterbury * Christian Life / Church Life Church History * Culture-Watch Books History Religion & Culture * Economics, Politics Politics in General * International News & Commentary England / UK * Religion News & Commentary Other Faiths * Theology Ethics / Moral Theology
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Guess before you look.
These two books by Kevin Giles and Romano Guardini offer rich reflections on the person of Jesus Christ. Both authors accept the classic Chalcedonian formulation of Christology, that Jesus was truly God and truly man, and offer meditations on what this means for our spiritual lives (Guardini) or for other theological commitments (Giles).
Guardini was a Roman Catholic theologian and philosopher from Italy who was mentor to Pope Benedict XVI. He wrote Jesus Christus, first published in Germany in 1957, while working on his masterpiece, The Lord (1937). It offers meditations on the birth, life, ministry, death, resurrection, and ascension of Jesus.
Every chapter offers fresh perspectives on familiar biblical texts that are communicated with admirable simplicity. This is scholarship in service of the Church at its best.
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...historian Todd M. Brenneman wonders if the beating heart of evangelical identity lies elsewhere, perhaps most centrally along the aisles of the local LifeWay Christian Store. In Homespun Gospel: The Triumph of Sentimentality in Contemporary American Evangelicalism (Oxford University Press), Brenneman shifts the conversation away from beliefs and actions toward feelings. He shows how popular forms of evangelical expression traffic in familial and tender imagery: God as father, people as "little children," and nostalgic longings for home and the traditional middle-class nuclear family.
Brenneman draws compelling links between the worlds of religious consumer goods—from Christian CDs, DVDs, and books to toys, home decor, and devotional art—and the "core evangelical message" of God's love. These products, he argues, "construct religiosity as a practice of sentimentality instead of one of intellectual discovery." This is why, in our search for spiritual resources at LifeWay, we're likelier to encounter the works of tobyMac or Bob the Tomato than Abraham Kuyper or Alister McGrath.
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Easter is now [almost] upon us, and we await the predictable onslaught of naysayers who declaim with an almost evangelical fervour that the Jesus story is one big lie. Such tirades by the evangelists of scepticism seem almost to constitute a pastoral responsibility on their part annually to reinforce the ideological conceits of their tribe of followers, thus providing atheists, agnostics and "nones" with reassurance that they needn't take Jesus too seriously.
The opening salvo this year comes courtesy of the indefatigable Bart Ehrman. For those who don't know, Ehrman is something of a celebrity sceptic in the United States. A professor of religion at the University of North Carolina, he was formerly a fundamentalist Christian who de-converted to agnosticism, and now writes books exposing the apparently fallacious claims of traditional Christianity. He has several New York Times best-sellers to his name, including Misquoting Jesus: The Story of Who Changed the Bible and Why, Jesus Interrupted: Revealing the Hidden Contradictions in the Bible and Forged: Why the Bible's Authors Are Not Who We Think They Are. Ehrman is a regular on the talk-show circuit, frequenting programs like The Colbert Report, The Daily Show, Dateline, CNN, and National Public Radio.
A genuinely erudite scholar of ancient texts and a fierce debater, Ehrman is the bane of traditionalists and the champion of sceptics. A pity, then, that he is almost always wrong.
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The Mustang, Okla., school board voted Monday (April 14) to adopt a Bible course developed by Steve Green, clearing the way for the Hobby Lobby president, whose suit against the Affordable Care Act is currently before the U.S. Supreme Court, to enter another charged arena at the borderline of church and state.
The board, whose district is practically in Hobby Lobby’s Oklahoma City backyard, agreed to beta-test the first year of the Museum of the Bible Curriculum, an ambitious four-year public school elective on the narrative, history and impact of the Good Book.
For at least the first semester of the 2014-15 year, Mustang alone will employ the program, said Jerry Pattengale, head of the Green Scholars Initiative, which is overseeing its development. In September 2016, he hopes to place it in at least 100 high schools; by the following year, “thousands.”
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RNS: You’ve talked a lot about your journey out of the church world. What do you consider yourself now? Christian or Episcopalian or something else?
BBT: It’s true that a wrote a book called Leaving Church in which I detail leaving parish ministry, but I’m still very much involved in the church world. I end up speaking and lecturing in church settings at least twice a month. So I haven’t journeyed out of the church at all as far as I can tell. I’d say I consider myself a practicing Christian and in April I’ll celebrate my 30th anniversary as a priest in the Episcopal church. So I’m an active and practicing Christian, though I’m as bad at it as most of us are.
RNS: So if you’re a Christians and other who have very different beliefs and practices than you are too, what makes a person a Christian exactly?
BBT: I can call myself a Christian, and there are bodies of Christians who could disagree with me based on their own criteria about what makes a real Christian. But I think a lot of us are rethinking what it means to be Christian. And a lot of us are rejecting other people’s rejection of us as Christians. At this point in my life, I am pretty willing to let people tell me whether or not they are Christian rather than imposing my own definitions of it on them. My base definition is “here she says, here she is a Christian.”
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It was the two whales,
swimming each an inch
below the surface of my eight-year-old
mind that confused me,
left me standing before the Sunday School class
mute in my corduroy pants,
hair as stiff and slicked as the oil-spill
collected in the rushes along the beach,
trying to remember
what God sent a marionette
to Nineveh and whether the message
was “repent” or “always tell the truth.”
Read it all and consider reading his "Elegy for Trains" which contains not only this poem but many others--KSH.
Beginning at sundown on April 14, many Jews will be observing Passover at a Seder, the special meal that commemorates their ancestors’ exodus from slavery in Egypt. The book that guides the ritual is the haggadah. The Sarajevo Haggadah, named for the Bosnian city where it is kept, is a rare, beautifully illustrated manuscript created more than 600 years ago in Spain, and many see its own story as a compelling symbol of the Exodus. “It went through so many different cultures,” observes composer Merima Kljuco, “and so many different people took care of the book and helped it survive.”
Read or watch and listen to it all.
Would you ever explore the idea that this other that you’ve experienced could be God?
I would not explore monotheistic religions. The religions that impress me are those which involve ecstatic communion with a deity or spirit–like voodoo. I like that much better than belief. I have respect for that. But as I said, I’m not looking for anything, and I’m not going to church.
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Barbara Ehrenreich is known for her books and essays about politics, social welfare, class, women's health and other women's issues. Her best-seller Nickel and Dimed: On (Not) Getting by in America, explored the difficulties faced by low-wage workers. So fans of Ehrenreich's writing may be surprised at the subject of her new memoir — the mystical visions she had as a teenager.
To make her new book an even more unlikely subject, Ehrenreich describes herself as a rationalist, a scientist by training, and an atheist who is the daughter of atheists. Living With a Wild God: A Nonbeliever's Search for the Truth About Everything draws on her journals from 1956-'66, and on the extensive reading she's done in the past decade about the history of religion. She never discussed these mystical experiences before writing the book — and she suspects she's not the only one keeping such things to herself.
"People have these unaccountable mystic experiences," Ehrenreich tells Fresh Air's Terry Gross. "Generally they say nothing or they label it as 'God' and get on with their lives. I'm saying, 'Hey, no, let's figure out what's going on here.' "
Read or listen to it all.
At Harvard, Updike’s freshman roommate was Christopher Lasch, who would become the author of “The Culture of Narcissism” (1979). It was a competitive, uneasy friendship. At Harvard, Updike met his first wife, Mary Pennington, to whom he would remain married for more than 20 years. It was their social set in Ipswich, Mass. — the cocktails, the games, the gamboling adultery — that he would describe so lovingly and so wickedly, deploying the full sensorium of his prose, in “Couples” (1968) and in so many short stories.
That Updike had affairs, sometimes with his friends’ wives, is not news. “I drank up women’s tears and spat them out,” he declared in one late poem, “as 10-point Janson, Roman and ital.” Mr. Begley charts some of the details while naming few names, in order, he says, to respect privacy and promote candor.
“It was a matter of certain pride to be sleeping with John,” one friend comments. Mr. Begley suggests that Mary might have been the first in their marriage to have an affair. “Welcome to the post-pill paradise,” he wrote in “Couples....”
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The Book of Common Prayer is nearly 500 years old. Does it still make a difference for how we worship today?
I suppose that would depend on who you mean by "we"—there are millions of Christians worshipping in ways unaffected by the BCP, except insofar as they share common roots in Jewish and early Christian worship. But the reach of the BCP is more extensive than one might think. It has relatively direct connections to Methodist and Lutheran worship. And the liturgical scholarship that, in the early 20th century, went into possible revisions of the Church of England's 1662 book eventually made its way not only into modern Anglican prayer books but even had an influence on liturgical developments in the Roman Catholic Church, especially when vernacular Masses were approved at Vatican II.
And then, of course, the BCP's rite for Holy Matrimony has spread throughout the English-speaking world. I was once a groomsman in a Unitarian wedding that used it—though with all Trinitarian references gently excised.
So all in all, the BCP's influence on Christian worship is kind of a big deal.
Read it all.
Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Liturgy, Music, Worship --Book of Common Prayer Spirituality/Prayer * Culture-Watch Books * Theology Christology Theology: Scripture
Have not many of us, in the weary way of life, felt, in some hours, how far easier it were to die than to live?
The martyr, when faced even by a death of bodily anguish and horror, finds in the very terror of his doom a strong stimulant and tonic. There is a vivid excitement, a thrill and fervor, which may carry through any crisis of suffering that is the birth-hour of eternal glory and rest.
But to live,—to wear on, day after day, of mean, bitter, low, harassing servitude, every nerve dampened and depressed, every power of feeling gradually smothered,—this long and wasting heart-martyrdom, this slow, daily bleeding away of the inward life, drop by drop, hour after hour,—this is the true searching test of what there may be in man or woman.
When Tom stood face to face with his persecutor, and heard his threats, and thought in his very soul that his hour was come, his heart swelled bravely in him, and he thought he could bear torture and fire, bear anything, with the vision of Jesus and heaven but just a step beyond; but, when he was gone, and the present excitement passed off, came back the pain of his bruised and weary limbs,—came back the sense of his utterly degraded, hopeless, forlorn estate; and the day passed wearily enough.
Long before his wounds were healed, Legree insisted that he should be put to the regular field-work; and then came day after day of pain and weariness, aggravated by every kind of injustice and indignity that the ill-will of a mean and malicious mind could devise. Whoever, in our circumstances, has made trial of pain, even with all the alleviations which, for us, usually attend it, must know the irritation that comes with it. Tom no longer wondered at the habitual surliness of his associates; nay, he found the placid, sunny temper, which had been the habitude of his life, broken in on, and sorely strained, by the inroads of the same thing. He had flattered himself on leisure to read his Bible; but there was no such thing as leisure there. In the height of the season, Legree did not hesitate to press all his hands through, Sundays and week-days alike. Why shouldn't he?—he made more cotton by it, and gained his wager; and if it wore out a few more hands, he could buy better ones. At first, Tom used to read a verse or two of his Bible, by the flicker of the fire, after he had returned from his daily toil; but, after the cruel treatment he received, he used to come home so exhausted, that his head swam and his eyes failed when he tried to read; and he was fain to stretch himself down, with the others, in utter exhaustion.
Is it strange that the religious peace and trust, which had upborne him hitherto, should give way to tossings of soul and despondent darkness? The gloomiest problem of this mysterious life was constantly before his eyes,—souls crushed and ruined, evil triumphant, and God silent. It was weeks and months that Tom wrestled, in his own soul, in darkness and sorrow. He thought of Miss Ophelia's letter to his Kentucky friends, and would pray earnestly that God would send him deliverance. And then he would watch, day after day, in the vague hope of seeing somebody sent to redeem him; and, when nobody came, he would crush back to his soul bitter thoughts,—that it was vain to serve God, that God had forgotten him. He sometimes saw Cassy; and sometimes, when summoned to the house, caught a glimpse of the dejected form of Emmeline, but held very little communion with either; in fact, there was no time for him to commune with anybody.
--Harriet Beecher Stowe, Uncle Tom's Cabin
Polygamy interestingly makes a comeback at the dawn of civilization 10,000 years ago, when this rational hunter and gatherer puts down his spear in favor of picking up the farmer’s hoe and shepherd’s staff. At this point, things started getting more interesting: prosperous, polygamous and warlike. With accumulated wealth comes power, and with it, the ability to write societal rules to your benefit.
In short, inequality of wealth and power reintroduces sexual scarcity back into the human story. Those with the most land and largest herds — civilization’s new alpha males — naturally started taking an unequal share of the women for themselves. In order to release the social tensions created by polygamy, a new warrior class developed to plunder the women and wealth of other people. Extreme examples of the expansionistic logic of polygamy can be seen in Genghis Khan at the top, and in suicide bombers willing to off themselves to get their own harem of virgins to debauch at the bottom.
A central argument of “Marriage and Civilization” is that monogamy, just like polygamy, is an elite-driven enterprise. Monogamy requires self-restraint and forward thinking among the strongest. These powerful few recognize the bellicose logic of polygamy and choose sexual equity because of the internal peace and prosperity that follows. This turn connects the last ape to the founders of Western civilization.
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Here is one:
“All human nature vigorously resists grace because grace changes us and the change is painful.”― The Habit of Being: Letters of Flannery O'Connor
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Filed under: * Culture-Watch Books History Poetry & Literature Religion & Culture * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Roman Catholic
For many years I worked in New York City and counseled at my office any number of people who were wrestling with this yes-or-no decision. Often I would suggest they walk with me from my office down to the RCA Building on Fifth Avenue. In the entrance of that building is a gigantic statue of Atlas, a beautifully proportioned man who, with all his muscles straining, is holding the world upon his shoulders. There he is, the most powerfully built man in the world, and he can barely stand up under this burden. 'Now that's one way to live,' I would point out to my companion, 'trying to carry the world on your shoulders. But now come across the street with me.' On the other side of Fifth Avenue is Saint Patrick's Cathedral, and there behind the high altar is a little shrine of the boy Jesus, perhaps eight or nine years old, and with no effort he is holding the world in one hand. My point was illustrated graphically. We have a choice. We can carry the world on our shoulders, or we can say, 'I give up, Lord; here's my life. I give you my world, the whole world.'"--Bruce Larson Believe and Belong (Power Books, 1982) and quoted by yours truly in this morning's sermon
he Vatican Library has begun digitising its priceless collection of ancient manuscripts dating from the origins of the Church.
The first stage of the project will cover some 3,000 handwritten documents over the next four years.
The cost - more than $20m (£12m) - will be borne by Japan's NTT Data technology company.
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Many of us love the busyness, energy, and creative dynamism of a robust church. Many of us love the program direction and even the management. And yet all of us pastors must summon an uncommon discipline if we are to reflect the priority and importance of preaching.
It can be done. [Joseph] Sittler [wrote in his essay “The Maceration of the Minister”]:
It [the congregation] is likely to accept, support and be deeply molded by the understanding of Office and calling which is projected by its minister’s actual behavior. It will come to assess as central what he, in his actual performance of ministry and use of his time, makes central.The preacher, Sittler concluded, must order her or his time around study, reflection, and sermon preparation.
--Christian Century, March 19, 2014 edition, page 3
By Marsden's reading, the 1960's should be understood as both an outgrowth of 1950's themes of autonomy and authenticity and, more widely, a reaction against the combination of unprincipled mushiness and clubby exclusivity that characterized consensus liberalism. The supposed end of ideology brought its opposite: a passionate decade of politics characterized by various and sometimes contradictory convictions. First came a rebellion on the Right that ranged from William F. Buckley to the John Birch Society and culminated in the nomination of Barry Goldwater in 1964. Then came the SDS, New Left, anti-war movement, Black Panthers, and street demonstrations outside the Democratic convention in 1968.
This dynamic has been ongoing. Marsden interprets the rise of the religious right in the 1970's and 1980's as a reaction against the moral relativism implicit in consensus liberalism. In his 1970 book, Dare to Discipline, James Dobson put forward a view of principled parenting, as it were, and he did so in self-conscious opposition to the open-ended, flexible, pragmatic liberal style. Francis Schaeffer made the political dimension explicit. In A Christian Manifesto, published in 1981, he issued a rallying call for Christians to fight against relativistic secular humanism and to restore America as a Christian nation.
Little has changed. As an undergraduate I remember futile arguments about racial diversity and affirmative action. For the sake of equality we were to give preferences on the basis of race. Ok, I'd ask, how much preference? For how long? How would we know when we had a truly "diverse" student body? No answers were forthcoming, or rather lots of answers, some contradictory. Beneath, behind, and above these discussions was the conviction that, justifiable or not, diversity and affirmative action were necessities. Progressive policies had to move forward one way or another, and we could and should trust the well-meaning liberals in positions of responsibility to make good, fair judgments--even though nobody could define what "fair" meant in these circumstances. Moreover, dissent was severely punished.
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Post-Reformation England was jittery with fears of a Catholic revival. Sir Francis Walsingham, the spymaster and priest-hunter at the court of Elizabeth I, regarded Jesuits as a sinister sect involved in popish attempts to dethrone his patron-monarch. Spain’s ill-fated attack on England in 1588 intensified Walsingham’s clampdown on perceived traitors. In the paranoid post-Armada years, Jesuits and other “Romish” suspects were smoked out of hiding and publicly executed.
Historian Jessie Childs won the Elizabeth Longford Prize for Historical Biography with her first book, Henry VIII’s Last Victim. Now she has written a superb account of cloak-and-dagger religious intrigue in Tudor England. God’s Traitors describes a John le Carré-like world of political double-dealing and “spiery” (as the Elizabethans called it). This was a time when moles were planted in Catholic seminaries abroad and Elizabethan diplomacy created a looking-glass war in which priest was turned against priest, informant against informant.
The brutal and insistent Protestant dogma under Elizabeth I had much in common with the anti-Protestant Inquisition in Spain. The Spanish courts of inquiry controlled by Philip II, like the Tudor courts of inquiry controlled by his arch-enemy Elizabeth I, extracted confessions by means of the rack or burning tongs. Its methods of intimidation and control were designed above all to spread fear and suspicion.
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My oldest daughter asks her hardest questions at bedtime, when we flop open the pages of Scripture atop her flowered quilt.
We flip through pages of her Bible, rustling like onion skins between our fingers. We land on the story of David and Goliath, and I read aloud the story of a heroic boy who felled a giant with one smooth stone.
In the bluish light of her bedside lamp, I can see on her face what’s coming next. She wears the hard questions in her knitted brow and tilted head.
“Mom?” she asks. “Why would God think it’s OK to kill Goliath? Isn’t all murder wrong?”
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Stephen Smith doesn't look like a mad scientist, because he's not one. Not really. He's not even a code guy by training. But he has packed the room at BibleTech, an occasional gathering of coders, hackers, publishers, scholars, and Bible technology enthusiasts. And the standing-room-only crowd is starting to turn on him. No pitchforks and torches. But for once in this collegial, tight-knit retreat, you can feel the tension growing.
They've seen his experiments before. You might have, too. He's the guy who wrote the code to quantify what folks on Twitter gave up for Lent and how the fasts change from year to year (forswearing swearing is up, dropping alcohol is down). He figured out what Bible verses went viral after Osama bin Laden was killed, or at any other time (chances are good that "I can do all things through him who strengthens me" and "For I know the plans I have for you" are doing really well right now), and the most popular saints and mountains in American church names. (Mt. Pisgah beats out Mt. Nebo. And Lutherans almost never call their church "First Lutheran"—though "First" is a fifth of Presbyterian churches.)
If someone releases a new API (code that lets applications interact with each other), or if Google unveils a new tool in beta, or if a new dataset is published online, it's a fairly safe bet that Smith will try to connect it to the Bible. In 2012, Stanford University published a Geospatial Network Model of the Roman World. Smith used it to calculate the time and cost of each of Paul's missionary journeys.
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If the number of awards scooped up by George Marsden's 2003 biography of Jonathan Edwards is taken as the index of achievement, Marsden stands as the dean of living interpreters of American religion. With The Twilight of the American Enlightenment, he offers another compelling study, one that relates more to his own life and times than to a life from the past.
In six artfully crafted chapters, Marsden sketches the tectonic shifts set in motion in the years immediately following World War II. He looks at common assumptions held by the leading cultural analysts of the age, intellectuals writing for middlebrow Americans. The protagonists were mostly white, male, well educated (especially at Harvard, Yale, and Columbia), centered in New York City, and descended from old-stock Protestant culture. Alongside these were a fair number of Jews, many of them émigrés from Nazi Europe. Leading figures included journalist Walter Lippmann, poet Archibald MacLeish, historian Arthur Schlesinger, magazine tycoon Henry Luce, culture critic Hannah Arendt, and especially sociologists Vance Packard, Erich Fromm, and David Reisman. Taken together, their views constituted what might be called the liberal mainline consensus.
The two books bear important similarities. Both are beautifully written and reveal imposing erudition. But they also bear important differences. While Jonathan Edwards is long, richly detailed, and largely descriptive, American Enlightenment is short, elegantly interpretative, and strongly argued. Another difference concerns the reaction from readers and critics. The Edwards biography won virtually unanimous praise. This latest offering likely will provoke both sustained praise and spirited debate (sometimes both at once).
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Filed under: * Culture-Watch Books Education History Religion & Culture * Economics, Politics Economy Corporations/Corporate Life Personal Finance * International News & Commentary America/U.S.A. * Religion News & Commentary Other Churches Evangelicals * Theology Ethics / Moral Theology
The seven of us sit in a room in a maximum-security prison. I come and go weekly; they will be there for the rest of their lives. They tell me about their faith. One man has a calloused bump on his forehead, the result of his salat, bowing down to God, pressing his head into his rug, into the concrete floor of his cell: a dedication to prayer. “Allah found me in my cell,” he says. The other men nod their heads, even though they are not Muslims; they are Christians of various traditions: Baptist, Methodist, Roman Catholic, Jehovah’s Witness. Yet each knows what it feels like for his God to find him in prison, regardless of profound differences in theological language and faith practices. When I’m with them, I’m within a religious pluralism unknown to me outside of prison.In Down in the Chapel: Religious Life in an American Prison, Joshua Dubler explores this phenomenon of religious pluralism within U.S. prisons by spending time with the various faith communities that congregate in the chapel at the maximum-security prison in Graterford, Pennsylvania. From the chapel, Dubler tracks the religious practices of the faithful among the 3,500 men confined inside Graterford’s walls. His book is a tapestry of scenes from worship services, small group discussions, and conversations with imprisoned men who open their spiritual lives to him. A Roman Catholic chaplain describes his visitation of the forgotten men on death row as a “ministry of presence”: “to have somebody drop in . . . to show them that they’re remembered.” A correctional officer engages in “Christian apologetics” while policing the chapel. A Muslim prisoner named Baraka’s discussions and debates enlighten the author’s observations of incarcerated life.
Dubler shows up at Graterford as a budding ethnographer and becomes a man captured by friendships—by relationships mediated through religious encounters in prison. “How truly bizarre that this awful place,” he reflects, “should afford such profound pleasure to those who feel called to enter into it and partake in its overflowing meaningfulness.”
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Leaders of the Episcopal Church in Alabama were vocal in their belief that slavery was a benign institution. "Its members tended to be disproportionaately slaveowners," Vaughn said. "They believed there wasn't any discrepancy between the Christian message and slave ownership. They didn't see any conflict at all. They were blinded by their financial self-interests."
One of the towering but controversial figures in Alabama's church history was Bishop C.C.J. Carpenter, who was scolded by both the Rev. Martin Luther King Jr. in "Letter from Birmingham Jail" and by Episcopal seminarian Jonathan Myrick Daniels, who took part in marches in Selma in 1965 and was killed in Hayneville protecting a black girl from a shotgun blast. Daniels defied Carpenter, coming to Alabama in spite of Carpenter's warning to outside agitators. Daniels and other Episcopal seminarians picketed Carpenter House, the diocesan headquarters in Birmingham, and wrote that "The Carpenter of Birmingham must not be allowed to forever deny the Carpenter of Nazareth," in a harsh letter to Carpenter.
"I think Carpenter was a great bishop in many ways," Vaughn said. "He's remembered as a kindly, warm grandfatherly figure. He increased membership; he increased the budget. He just didn't get it though when it came to the civil rights movement."
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Filed under: * Anglican - Episcopal Episcopal Church (TEC) Presiding Bishop Katharine Jefferts Schori TEC Bishops * Christian Life / Church Life Church History Parish Ministry Ministry of the Laity Ministry of the Ordained * Culture-Watch Books Race/Race Relations Religion & Culture * Theology Ethics / Moral Theology
Solidarity with the persecuted Church is an obligation of Christian faith. Reflecting on how well each of us has lived that obligation is a worthy point on which to examine one’s conscience during Lent. And that brings me to a suggestion: Revive the ancient tradition of daily readings from the Roman Martyrology this coming Lent by spending 10 minutes a day reading John Allen’s new book, The Global War on Christians: Dispatches from the Front Lines of Anti-Christian Persecution (Image).
The longtime Vatican correspondent for the National Catholic Reporter and CNN’s senior Vatican analyst, Allen has recently moved to the Boston Globe as associate editor, where he (and we) will see if talent and resources can combine to deepen a mainstream media outlet’s coverage of all things Catholic, both in print and on the Web. Meanwhile, Allen will continue the Roman work that has made him the best Anglophone Vatican reporter ever—work that has given him a unique perspective on the world Church, and indeed on world Christianity. His extensive experience across the globe, and his contacts with everyone who’s anyone in the field of international religious freedom issues, makes him an ideal witness to what he calls, without exaggeration, a global war on Christian believers.
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Filed under: * Christian Life / Church Life Parish Ministry Death / Burial / Funerals * Culture-Watch Books Globalization Religion & Culture Violence * International News & Commentary Middle East * Religion News & Commentary Other Churches * Theology Christology Ecclesiology Eschatology
In the Orthodox tradition to which Lewis is so obviously indebted, Jesus Christ is the face of God, and thus the ultimate sacrament and icon of God. He is the image and likeness of the invisible God who remains at least partially invisible even in him. This in turn accounts for the utter centrality of icons for the life of Orthodoxy. An icon is not an image that one looks at in order to order to glimpse the meaning of things as depicted by an artist. It is, instead, an image that looks at us. It is meant to reveal, to our mundane sight, a vision of the invisible and eternal world that everywhere envelops and transcends us. An icon is image that we are not meant to master, but that instead is meant to master us.
This desire to divinize the human world means that realistic proportions and perspectives are abandoned. The size of a person in an icon is usually determined by their importance and significance. A figure standing in the background can thus be larger than one in the foreground. Heads and haloes often overlap, for depth is of no real importance. The Incarnation has overthrown all ordinary dimensions and perspectives. Indeed, everything in the icon takes place in the forefront. In an Eastern icon, the vanishing point it is situated in front of the icon in an inverse perspective. The focus point thus moves out away from the icon toward the beholder, as the iconic figure comes forth to meet the viewer. "The result is an opening," declares Michel Quenot, "a radiating forth, while the vanishing point in an ordinary painting results in a convergence that closes up"
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[Jervis] Zimmerman paints a compelling portrait of a hard-working but combative parish priest, quick to take offense, and often at the storm center of controversy. Prescott was subjected to four successive heresy trials in Massachusetts between 1850 and 1852. Again, he was put on trial in Pennsylvania for his ritual practices at St. Clement’s in 1880. At the same time, his relations with Fr. Benson, superior of the SSJE, deteriorated; Benson secured Prescott’s resignation from St. Clement’s in 1880 and released him from his life vows in 1882. Prescott served a variety of parishes in his 53 years of ordained ministry, but often stayed no more than two or three years in one place. His longest tenure was as rector of the African-American parish of St. Luke in New Haven, where he served seven years until his retirement in 1900.
Always professing his loyalty to the Episcopal Church, in times of controversy Prescott also insisted on his rights according to the canons. At least twice he resigned as rector because of what he saw as vestry violations of his canonical prerogatives. When bishops tried to suppress his ritual practices, he argued that such practices were nowhere forbidden by the church’s formularies and that his duty was to defend his parish’s rights against infringement by low-church bishops, who tended to argue that what was not explicitly authorized was forbidden. In other words, Prescott consistently resisted rule by the personal whim of those in positions of ecclesiastical authority. Tellingly, his fundamental disagreement with Benson arose from the latter’s refusal to provide a written constitution for the SSJE despite earlier promises to do so.
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Filed under: * Anglican - Episcopal Episcopal Church (TEC) TEC Bishops TEC Conflicts TEC Parishes TEC Polity & Canons * Christian Life / Church Life Church History Parish Ministry * Culture-Watch Books * Theology Ethics / Moral Theology Pastoral Theology
Here I want to discuss Jane Austen and Dorothy Sayers - and, in particular, Mansfield Park and Clouds of Witness - not as a literary critic, but as a moral philosopher.
Examining fiction is part of a trend in moral philosophy, especially in the work of Alasdair MacIntyre. In his book After Virtue, MacIntyre contrasted the subjectivist ethics of most modern philosophy with the older tradition of the virtues found in Aristotle, Aquinas and their heirs. He sought to re-establish the older tradition of the moral philosophy of the virtues. One of the key parts of his project is the narrative concept of the self as opposed to, for example, the empiricists' "bundle" concept of self - that is, I am a bundle of my sense impressions.
The consequences of this concept of personal identity for ethics is shown in a story about Bertrand Russell, a philosophical descendent of British empiricism. He was cycling across Grantchester meadow, and realised that he was no longer the same person he was ten years ago. The Russell of ten years ago had married; but the present day Russell, he reasoned, could not be bound by those promises since he was now a different person. The narrative concept of the self would insist that the Russell cycling across the meadow was the same person as the Russell who married ten years ago: personal identity is a story of an individual life through time and space, interlocked with the narratives of other individuals. Hence, this Russell is bound by his promise.
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Amazon is not just the “Everything Store,” to quote the title of Brad Stone’s rich chronicle of Bezos and his company; it’s more like the Everything. What remains constant is ambition, and the search for new things to be ambitious about.
It seems preposterous now, but Amazon began as a bookstore. In 1994, at the age of thirty, Bezos, a Princeton graduate, quit his job at a Manhattan hedge fund and moved to Seattle to found a company that could ride the exponential growth of the early commercial Internet. (Bezos calculated that, in 1993, usage climbed by two hundred and thirty thousand per cent.) His wife, MacKenzie, is a novelist who studied under Toni Morrison at Princeton; according to Stone, Bezos’s favorite novel is Kazuo Ishiguro’s “The Remains of the Day,” which is on the suggested reading list for Amazon executives. All the other titles, including “Sam Walton, Made in America: My Story,” are business books, and even Ishiguro’s novel—about a self-erasing English butler who realizes that he has missed his chance at happiness in love—offers what Bezos calls a “regret-minimization framework”: how not to end up like the butler. Bezos is, above all things, pragmatic. (He declined to be interviewed for this article.)
It wasn’t a love of books that led him to start an online bookstore. “It was totally based on the property of books as a product,” Shel Kaphan, Bezos’s former deputy, says. Books are easy to ship and hard to break, and there was a major distribution warehouse in Oregon. Crucially, there are far too many books, in and out of print, to sell even a fraction of them at a physical store. The vast selection made possible by the Internet gave Amazon its initial advantage, and a wedge into selling everything else. For Bezos to have seen a bookstore as a means to world domination at the beginning of the Internet age, when there was already a crisis of confidence in the publishing world, in a country not known for its book-crazy public, was a stroke of business genius.
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See what you make of the list especially in terms of works you think should have been there but are not curretnly on the list.
Rare references in Babylonian texts and representations from other parts of the Near East show that camels were known in the Age of the Patriarchs, about 2000-1500 BC. Such discoveries are rare because the camel was not at home in urban societies, but useful for long journeys across the steppe and desert.
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A couple of years ago, an out-of-print book published in 1972 by a long-dead British professor suddenly became a collector's item....
How exactly did a long-forgotten book suddenly become so prized? The cause was a ground-breaking lecture called Sugar: the Bitter Truth by Robert Lustig, professor of paediatric endocrinology at the University of California, in which Lustig hailed [John] Yudkin's work as ''prophetic''.
''Without even knowing it, I was a Yudkin acolyte,'' says Lustig, who tracked down the book after a tip from a colleague via an interlibrary loan. ''Everything this man said in 1972 was the God's honest truth and if you want to read a true prophecy you find this book... I'm telling you every single thing this guy said has come to pass. I'm in awe.''
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Central to the Anglo-Catholic School was the dynamic between folk culture and Christianity in the formation of the person. This was at the heart of Christendom, not some monolithic church-state entity that oppressed people. I see this perspective as also being a central feature of Evangelicalism, especially in its revivalist wing. It also strikes me that Richard Niebuhr’s Christ and Culture misses these connections in part because Niebuhr is caught up in an American narrative of the fracturing of mainline Protestantism. Sociologists such as Peter Berger have repeatedly emphasized how the global Pentecostal and charismatic movements have become adept at navigating the forms of modernity without succumbing to disenchantment. This is because by emphasizing the Spirit’s role in creation and redemption evangelical revivalism and its offshoot of the Pentecostal and charismatic movement have advanced a program that both democratizes Christianity and inculturates it in a way that preserves and fosters folk culture. Festivals, musical forms, and other features of folk culture are not denounced as antiquated features of authoritarianism that seek to destroy autonomy, which seems to be what the Frankfurt School thought about folk culture.
One of the important contributions of Christopher Lasch is his criticism of the Frankfurt School’s solutions to modern life. These solutions have been taken up into certain theoretical accounts in which the ideas of gender and family promoted by folk culture become part of the problem and therefore need to be destroyed. Since religion was a powerful rationale supporting folk culture it has become part of the problem for the Frankfurt School and its modern disciples. Lasch’s criticisms reveal the deep suspicion of “the common man” behind the Frankfurt School’s analyses and the impact this had on historians like Richard Hofstadter. The rise of McCarthyism, according to Lasch, confirmed in the minds of many liberal critics like Hofstadter that mass movements mask ingrained hatred of the other and therefore control must be taken from the people and the folk cultures they foster.
One of the problems I have with Mark Noll’s analysis of the Evangelical Mind is an uncritical embrace of Richard Hofstadter’s ideas about populist movements.
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In the autumn of 2012, a year after becoming president of Davidson College, Carol Quillen gave a lecture about the intimacy of relationships with the dead. A scholar of Italian humanism by training, she read Machiavelli’s account of his nighttime journeys into the "ancient courts of ancient men," where, among the authors of antiquity, he was "not ashamed to speak with them and to ask them the reason for their actions; and they in their kindness answer me; and for four hours of time I do not feel boredom, I forget every trouble, I do not dread poverty, I am not frightened by death; entirely I give myself over to them."
The lecture was part of Davidson’s undergraduate humanities curriculum, a program with its own long history that now struggles to compete for students’ attention. Quillen’s job is to make the classic American liberal-arts college prosperous and relevant in a time of accelerated expectation and high expense....
In her exploration of humanism, she told me, she discovered the "experience of revelation through reading the words of people from a distant, alien age." Quillen remains devoted to the close reading of canonical texts. "Life is short," she said, "and those guys were smart." Quillen has a talent for combining academic eloquence with candor and self-doubt.
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Almost three in 10 children do not know that the story of the birth of Jesus is a Biblical tale, research by the Bible Society found.
And many others are unable to identify Adam and Eve or Noah’s Ark as religious stories.
Although many parents believe it is important for their children to be aware of what is written in the Bible, large numbers of youngsters have never read, seen or heard some of its most well-known stories.
The Bible Society said that these findings point to a decrease in Bible literacy and show that while many people still place great importance on the book, little is being done to promote it.''
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A lovely book has just come out, about some of the most lively and beautiful medieval sculpture in Britain. It is by Alex Woodcock, a stonemason, who has also published scholarly work on the art.
His new book (Impress Books, £9.99), illustrated in colour, is called Of Sirens and Centaurs. The odd thing is that there are, I’d argue, no sirens in it. Let me explain.
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Filed under: * Anglican - Episcopal Anglican Provinces Church of England (CoE) * Christian Life / Church Life Church History Parish Ministry * Culture-Watch Art Books Religion & Culture * International News & Commentary England / UK * Theology
You might think that we humans are special: no other species has, for example, landed on the moon, or invented the iPad. But then, I personally haven’t done those things either. So if such achievements are what makes us human then I must be relegated to the beasts, except in so far as I can catch a little reflected glory from true humans such as Neil Armstrong or Steve Jobs.
Fortunately, there are other, more inclusive, ideas around about what makes us human. Not long ago, most people (in the west) were happy with the account found in the Bible: we are made in the image of God – end of argument. But the theory of evolution tells a different story, one in which humans slowly emerged as a twig on the tree of life. The problem with this explanation is that it is much more difficult to say exactly what makes us so different from all the other twigs.
Indeed, in the light of new research into animal intelligence, some scientists have concluded that there simply is no profound difference between us and other species. This is the stance taken in new books by Henry Gee, palaeontology editor of the leading scientific journal Nature, and by animal behaviour expert Marc Bekoff. But other scientists of equal eminence argue the opposite: that new research is finally making the profound difference between humans and animals clear – and two of them, the psychologists Michael Tomasello and Thomas Suddendorf, have written new books purporting to tell us exactly what it is.
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Filed under: * Christian Life / Church Life Parish Ministry Ministry of the Ordained Preaching / Homiletics Stewardship * Culture-Watch Books Law & Legal Issues Religion & Culture * Theology Ethics / Moral Theology
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