I am very impressed with the clergy and congregation of Falls Church, in particular their endurance for the sake of the Gospel. Its too bad that USSC wasn’t prepared to hear the case, but its hardly the end of the world.
Through their refusal to simply cave in to TEC, the congregation of TFC have provided a powerful *witness* to all levels of American and overseas society, about the importance of truth, and about the apostasy and lack of Christian love shown by the leadership of the Episcopal Church of the USA and of the Episcopal Diocese of Virginia.
Most importantly, TFC has not been sucked in to a settlement with TEC which might have had the potential to compromise their witness.
It cannot have been an easy road - litigation puts tremendous pressure on those involved, and there has also been the financial cost. But TFC and its daughter congregations are capable of making up the financial loss and moving on. That is not the case with the remnant congregation, and probably not the case with Episcopal Dio Va, but their self-created woes are not TFC’s problem.
“Anecdotally, I think the Episcopal congregation probably expected a larger contingent to “stay with the building” after the diocese took possession in May of 2012. An 8 a.m. service was instituted and almost immediately scrapped, a facilities manager was hired and then let go a few months later, and both the diocese and a neighboring parish in Arlington have stepped in to assist with some costs, such as the funding of a children’s ministry director.”
Thanks Jeff. That is hardly a surprise. Liberals often seemed to have worked on the assumption that people will follow the building, even though its difficult to find any cases where that has occurred to a significant degree.
Now the Episcopal Diocese of Virginia can try to find funds to maintain the building, and the faithful Anglican congregation can continue the process of rebuilding, and of planting new congregations - I understand this has been going on for several years already.
This is a good point.
Single-income families where the wife stays at home to care for the children often bear a disproportionate share of the tax burden.
Its good to see the Anglican Bishop of Chester and Cardinal Nichols speaking out about it.
Canon Andrew Goddard writes:
“We have therefore sadly now reached the crunch where the gap between church teaching and society is such that either the church draws a line and makes clear clergy are to order their lives in this area by the teaching of the church or it does not do so.”
I am not sure why the word “sadly” is there, although it may be tongue-in-cheek. But it is interesting that this is yet another well-known “moderate evangelical” who feels that he can no longer pander to the liberals, at least on this issue.
“In other words, this new public incompatibility moves the disagreement and conflict – between church and society and within the church – to a totally new level.”
I am inclined to agree. If so, that means there will be a change in the nature and intensity of debate within the Church of England.
However, he then moves onto some shaky ground. Not surprisingly, it arises from his tendency to mainly support whatever the bishops of the Church of England say:
“All communicants are called to examine their lives before receiving the sacraments but it has never been the case that the Church of England refuses communion to a person simply because their life departs from faithful Christian discipleship in some area.”
“Never been the case”? That is highly questionable.
The doctrine of the Church of England is said to be based upon that of the Book of Common Prayer 1662 (Canon A5). From the rubrics to the service of Holy Communion:
“So many as intend to be partakers of the holy Communion, shall signifie their Names to the Curate at least sometime the day before.
And if any of those be an open and notorious evil liver, or have don any wrong to his Neighbours in word or Deed, so that the congregation is thereby offended: ye Curate having knowledge thereof, shall call him and advertise him, that in any wise he presume not to come to the Lords Table, until he have openly declared himselfe to have truly repented, and amended his former naughty life, that the Congregation may thereby be satisfied which before were offended; and that he have recompensed the parties to whom he hath don wrong, or at least declare himse1fe to be in full purpose so to do, as soon as he conveniently may.
The same order shall the Curate use with those betwixt whom he perceiveth Malice, and hatred to reign: not suffering them to be partakers of the Lords Table, until he know them to be reconciled. And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make Amends for that he himselfe hath offended, and the other party wl11 not be perswaded to a godly Unity, and remain still in his frowardnes, and Malice: the Minister in that case ought to admitt the penitent person to the holy Communion, and not him that is obstinate. Provided that every Minister so repelling any, as is specified in this or the next precedent Paragraph of this Rubrik shall be obliged to give an Account of the same to the Ordinary within fourteen Dayes after, at the farthest. And the Ordinary shall proceed against the offending person according to the Canon.”
This surely gives more than sufficient basis for Holy Communion to be refused to those living in a sinful relationship, whether homosexual or otherwise (but not singling them out either - it applies equally to those who bear malice and hatred to each other, or have committed fraud or any other sin). This rubric existed in similar form in services going back as far as 1549, i.e. more than a century previously, which indicates that it wasn’t just a passing fad in the CofE.
Indeed, #3. When I say Morning Prayer, I sing the Benedictus with the Anglican chant I used to hear at Solemn High Morning Prayer 3-4 times a month. For my money, the incorporation of Anglican chant could be one of the great gifts you folks have given us from the Anglican patrimony. It would, I think, be a true “organic development” in the Latin Rite liturgy.
Indeed, it is the “simplex” forms of Gregorian chant that are congregation friendly. As I understand it, editions of the Mass propers are available in both full and simplified forms.
FWIW, my understanding has always been that “singing in the spirit” relates to I Corinthians 14.15. Who knows.
Since there is no such thing as same-sex “marriage”, why do writers like this one continue to use the term? It would do all of us who engage the cause for the traditional, biblical definition a great deal of good to just strike that terminology from our writings and speech…..forever.
Call it whatever you want, just not marriage.
I am not surprised that the Supreme Court let the state decision stand. The are going to have enough trouble with the equal protection of same sex marriages.
The $3 million will go a long way towards funding the TEC agenda (lawsuits, same-sex marriage, abortions) in Falls Church and environs - until it is quickly dissipated.
Pageantmaster? Wicked Witch of the West? Tsk - watch out for vicious elf attack. Kundry, perhaps…or a female Klingsor.
I don’t suppose St. Paul’s London has a piece of the Lance of St. Longinus.
Those of us using a version of the traditional prayer book often sing traditional Anglican chants. Try it! You might like it!
ASA of 2070, plus the daughter churches, vs. ASA of 180 in the TEC congregation tells the tale. I am sad to think that the TEC congregation, which endorses sex outside of traditional marriage, is meeting in the traditional church, but glad to hear that a more believing congregation of another group meets in the new church building. At least the new church is not being, one hopes, more defiled than it was recently by the ordination of a woman living openly outside of traditional marriage.
The clergy have asked Sen. Kirk to support the extension of emergency unemployment compensation (EUC), a federal program that provides unemployment aid after state benefits have been exhausted
If the Chicago area clergy were really pastorally concerned about the long-term unemployed they would be cheering Sen. Kirk onward and writing to their Democratic legislators about repealing Obamacare which the CBO has predicted will KILL 2 million jobs, kill all the useless government spending which drags down the private sector economy, and eliminate the minimum wage which does nothing but kill jobs for lower-skilled workers, many of those who are the long-term unemployed. Then they would ask President Obama to get rid of the EPA which is killing manufacturing and farming jobs [big part of the Illinois economy].
But then, maybe they just aren’t really all that concerned.
I share your disappointment in this decision not to hear the case, David, but there is much to be grateful for. The past seven years have been a positive season for The Falls Church Anglican. The parish posted a 2012 Average Sunday Attendance of 2,070, the largest to date—all this while launching a new church plant roughly every 18 months for the past seven years. Indeed, when you combine the totals from TFCA and its numerous daughter congregations (mine among them) they constitute almost half of the 6,462 (2012) attendance of the Anglican Diocese of the Mid-Atlantic.
TFCA has a wonderful office space and a budget of almost $7 million, making the loss of $3 million far from devastating (although the congregation certainly would have benefited from that money going to a new building fund). The parish has also seen its youth ministry significantly grow since departing the building.
I don’t pretend that everything is great or sustainable at TFCA—they expend an enormous amount of effort doing setup/takedown each week at a rented space, something that is not going to be sustainable long-term. But this is a thriving congregation that is seeing changed lives and deepening faith. I am thankful for their ministry and have no doubt that seven years ago they made the correct decision to separate from TEC.
Two (paraphrased) words of wisdom stick with me from the Anglican Assembly in 2009:
They may have the steeple, but you have the people. -Pastor Rick Warren of Saddleback Church
I understand you have had a difficult period. With the Mongols, Muslims and Communists, we too in Orthodoxy have had a difficult millennium. -Metropolitan Jonah of the Orthodox Church in America
Both very different men gave messages about moving forward in ministry despite past difficulty. I was listening, and many others were, too.
Thanks, Charles52. Very helpful.
I agree, although I admit to being biased. I’m a lover of both Gregorian Chant and SOME contemporary Christian music. In fact, since I love to use incense (which is ancient and used in both East and West) but I resist using sanctus bells (which are medieval and purely Western), while strongly encouraging the use of chant in the eucharist as well as in the Daily Office, I have a friend who loves to tease me by saying, “David, you’re not a ‘smells and bells’ guy, you’re a smells and yells man!”
However, personally, I would qualify the claim that Gregorian Chant is “people friendly.” Some of it is, and a growing number of Anglican churches use a simplified form of it. But a fair bit of the Liber Usualis, the standard manual put out by the famous Benedictine monks of Solemnes near Paris (the gold standard for “authentic” Gregorian Chant), isn’t people friendly at all. Those historic chants are far too complicated for congregations to sing.
Finally, I’ll just note that one of the most neglected and ignored biblical texts regarding music is the only directive in the NT on the topic, i.e., the brief admonition in passing in Col. 3 (with its parallel in Eph. 5) that we should “SING psalms, hymns, and spritual songs” with grateful and reverent hearts. That Pauline exhortation certainly seems to suggest that three different types of music, or at least three types of musical lyrics, should be used in worship: the singing (not reciting) of psalms as the most ancient texts, plus hymns which presumably are traditional texts familiar from customary use, and then the mysterious “spiritual songs,” which apparently refers to improvised music, created on the spot under the inspiration of the Holy Spirit (and perhaps including singing in tongues). In any case, the Col.3/Eph. 5 text sure seems to endorse or require THREE kinds of worship music, including the custom of singing the psalms, as Jews have always done.
Personally, I have a strong preference for chanted liturgy over spoken liturgy. Indeed, my esteemed (late) mentor in liturgics back at Yale Div. School, the incomparable Aidan Kavanagh (OSB), was fond of quipping (only in half jest) that men who couldn’t keep on pitch or sing decently simply shouldn’t be ordained!
Prayers for the wonderful Falls Church congregations and their rector John Yates II - they have definitely been taken out into the wilderness but the faithful sheep are looked after [Isaiah 40:11] and new pastures will be provided.
Prayers also for the continuing congregation - as long as they are there. I wonder if they still think it was worth it?
Somewhat disgracefully the Wicked Witch of the West has been in London and invited into St Paul’s Cathedral. Shame on you diocese of London and Church of England ‘leadership’.
That succinct, objective response is very helpful. Your earlier reporting for IRD has likewise been illuminating. It’s so incredibly ironic that the main worship space is now being used by a non-Anglican group that is even more conservative than the large Anglican congregation that built it and paid for it without any help from the diocese. At least the true gospel is still being proclaimed in that beautiful facility, however badly the Diocese of VA may be using it.
As the Curmudgeon has pointed out, this decision by the national Supreme Court is “heartbreaking” i more ways than one. First, the delay over the last several weeks had appeared to indicate that at least some of the nine justices wanted to review the controversial case, but it seems that there weren’t the necessary four of the nine.
Second, as Counselor Haley also points out, now The Falls Church (TFC) has to surrender the $3 million or so that had been placed in escrot until all appeals were exhausted. That is a devastating blow to the congregation, and a particularly unjust feature of the lower court ruling.
Finally, as Haley also stresses, it’s especially sad that the Supremes failed to take the chance to clarify the tangled and badly flawed record of recent rulings by state courts over these scandalous and totally unjust seizures of local church property by denominations like TEC and the PCUSA. Haley is absolutely right that SCOTUS is long overdue to correct the problems that it created 35 years ago when it last handled such a dispute over religious property rights. Now we have to wait even longer for justice to be done. And it will be too late for TFC when that day finally comes.
But then, we’ve also been waiting even longer for SCOTUS to overturn its colossal, monstrous mistake in the infamous Roe vs. Wade decision of 1973. At least in this tragic case, it’s only millions of dollars that have been wrongly lost, not millions of young (or potential) lives.
A sad day not just for orthodox Anglicans, in VA and elsewhere. It’s a heartbreaking day for lovers of justice and religious freedom throughout the country.
Interesting - Resolutions R-1 and R-2 are definitely worth a read.
I just wished the Global South had done this years ago. However, I am glad that the Global South has decided to do this even if the powers that be within the WWAC won’t. To me, this POC is great way of not just stating their solidarity with the faithful in NA but to put into action what the WWAC refuses to do- i.e. provide a way for conservatives to remain in the WWAC thru an alternative Primate. It seems to me that the WWAC is re-forming itself FBFW.
Statistics from the Diocese of Virginia for 2012 (the most recent reporting year) show ASA for the Falls Church Episcopal as about 120. My understanding is that they grew in 2013, with 66 pledge units and an ASA of about 180 during the school year. In short, they are a typical suburban pastoral-size congregation by TEC standards, situated in an unusually large building.
The main sanctuary seats 800 and has been leased to an evangelical African-American congregation for use on Sunday mornings. The diocese last year moved its northern Virginia office from Alexandria to the Falls Church campus to further utilize the space.
I would expect that two properties will appear on the market now that the appeals are over: the rectory and the former Southgate shopping center, which is opposite the church on Fairfax Street. Liquidation of these non-consecrated properties will give the congregation some breathing room as they seek to add staff and grow. Certainly, they don’t need Southgate for youth and ministry space as the Anglican congregation did.
Anecdotally, I think the Episcopal congregation probably expected a larger contingent to “stay with the building” after the diocese took possession in May of 2012. An 8 a.m. service was instituted and almost immediately scrapped, a facilities manager was hired and then let go a few months later, and both the diocese and a neighboring parish in Arlington have stepped in to assist with some costs, such as the funding of a children’s ministry director.
See, there is no reason for the author not to depart from the RC and join the Anglican Church of Canada - her beliefs are those of a liberal protestant, and she would be happier. Why must she militate for wrecking multiple denominations?
This is a huge facility with at least 2 large worship spaces. Any stats on TEC ASA?
Is this going to be another whitewashed tomb, ultimately converted to an Islamic Cultural Center?
I appreciate the amicable tone of your latest comment. Let me return the favor. I freely grant that many “biblical catholics” within Anglicanism don’t find the Articles particularly problematic, the way that I do. However, it’s a plain fact that many others do, and always have since 1833.
Perhaps the following explanations/corrections may help clarify matters. I will now freely concede that I overstated the case when I brashly asserted that Article 29 is “flatly unacceptable to Anglo-Catholics.” You rightly forced me to quality that statement, and I will do so here. What I should’ve said is that no Anglo-Catholic who is aware that Article 29 implicitly denies the core doctrine of the Real Presence of Christ in the eucharist can assent to the teaching of the English reformers on that point. But as this thread attests, there are many generally well-informed Anglicans, including some Anglo-Catholics, who are unaware of that fact. I regard such ignorance as a symptom of how unduly neglected the teaching of the Articles has been in many Anglican circles for a very long time. I lament that ignorance and neglect.
For example, I welcome the recent commentary on the 39 Articles by +John Rodgers. Entitled Essential Truths for Christians: A Commentary on the Anglican 39 Articles, the former TSM prof (and dean) has published the only substantial commentary on the Articles to appear in many years. Despite my distaste for the Articles due to their one-sidedly Protedstant nature (an understandable, if regrettable, feature of the fact that they are a Reformation era product), I agree with the leaddership of the GFCA that we have to recover the confessional basis of Anglicanism, and that STARTS by recovering an adequate understanding of the classic Articles (although it can’t end there).
Secondly, and finally, the division of opinion about the Articles among “biblical catholics” within Anglicanism that you’ve pointed out, Michael, is one of many signs of a more general division within the catholic wing. And that key difference is the stark contrast between those Anglo-Catholics who are “traditionalists” (in a very precise sense that I’ll soon define) and those of us who aren’t traditionalists in that technical sense.
What am I getting at? Well, Jaroslav Pelikan summed it up beautifully in 1983 with his brilliant two-part one-liner:
Tradition is the living faith of the dead. Traditionalism is the dead faith of the living.
Spot on. Traditionalism, as Pelikan and I use the word, is an ism, a basically uncritical adherence to everything inherited from the past. So what I describe as “traditionalist” Anglo-Catholicism is typified by a complete rejection not only of WO, but also of the 1979 BCP and “happy clappy” music, etc., etc. “Traditionalist” Anglo-Catholicism is deeply entrenced in many places, e.g., in the ACNA dioceses of Ft. Worth and Quincy, and in the FiF movement, as well as in some of the Continuing Churches. I belong to a very different segment of Anglo-Catholicism, typified by diocese like Albany and Dallas, which unfortunately are still lingering in TEC.
As you will doubtless be aware, MichaelA, that gulf between “traditionalist” and non-traditionalist Anglo-Catholics has been clear for at least 125 years, when the divide surfaced clearly when the great collection of essays knwon as Lux Mundi was published in 1889 by a group of Oxford dons, led by my hero Charles Gore (then principal of Pusey House, and a monk, but not yet a bishop). That highly influential, but also highly polarizing, collection of essays marked the careful, critical embrace of modern, centrist biblical and theological scholarship by Gore and his colleagues, to the dismay of more conservative Anglo-Catholics like Pusey’s disciple and biographer, H. P. Liddon.
FWIW, the stream or trajectory of Anglo-Catholicism that I identify with is the stream that begins more with Newman than Keble or Pusey, and flows through Gore rather than Liddon, and then through Edwyn Hoskyns and Michael Ramsey, rather than say through Gregory Dix and Kenneth Kirk, down to the present. Alas, the catholic wing of Anglicanism has never been all that unified in various ways, except in its abhorrence of Puritanism, or the kind of ultra-Protestantism associated with such hardcore Protestant Anglicans as +J. C. Ryle, or Sydney’s venerable T. C. Hammond.
I think I’ll bow out of this thread on that more congenial note.
So which Primates are on the oversight council?
#13 It may be that the situation for traditionalists in NA is hard to comprehend at a distance. I can’t think of a single one who believes the situation isn’t ‘increasingly tenuous’ when seen only from the standpoint of TEC or the ACoC (maybe the former will bankrupt itself, or more legal cases will go badly for them, or the diocesan polity will emerge with greater clarity). And that is precisely why developments like the GS provision of a POC are so crucial. They are what they are on their face, but more importantly they clarify the landscape of Communion Anglicanism in ways that are congruent with the faith and polity understandings of traditionalists. And that is why not just SC but also other conservative segments of TEC ought to receive this development with encouragement and prayer.
Good point Prof Seitz.
My comment above could be read the wrong way. The reason I wrote that it was becoming “increasingly tenuous” to be orthodox in TEC is that many members of TEC have written on blogs about the increasing difficulties they face. But I did not mean to suggest that orthodox believers were dying out in TEC.
The Global South Primates made clear in 2012 that they continue to support those who remain faithful within TEC, as well as those who have chosen to leave or been forced to leave:
“6. We note with great sadness the passing of Resolution A049 at the 77th General Convention of The Episcopal Church which authorized a liturgy for blessing same-sex unions. This action confirms our disappointment that The Episcopal Church has no regard for the concerns and convictions of the vast majority of Anglicans worldwide.
7. We stand in solidarity with our brethren in the Communion Partners who have dissented from this action. We uphold them in prayer and support them in fellowship as they continue in their commitment to the evangelical faith and catholic order of the Church, as expressed in their Minority Report known as The Indianapolis Statement.
8. We also appreciate and support all the faithful in Anglican Church in North America (ACNA) as well as those in the Anglican Church in Canada who remain true to our biblical and historic faith.”
Let’s get out of the way one thing: Catholics scrap over everything liturgical to the nth degree. So this article is not a surprise to any RC. In the U.S., it’s the Oregon Catholic Press (the dreaded OCP) pushing post-VII music, but it’s the same issue. Let a bishop restrict the Traditional Latin Mass, or be deemed insufficiently supportive of the same, and the knives will come out.
The article would have been clearer if they had noted that the hymody proper to the Latin Rite Mass includes the Kyrie, Gloria, Sanctus/Benedictus, and Agnus Dei. The Entrance, Offertory, and Communion all have proper Psalms appointed, which have been supplanted by hymns (including a recessional hymn). Since we don’t have a huge repertoire of hymns in English, we rely on post VII production, as well as borrowing from the Anglican and Lutheran traditions. Not all of the post VII work is garbage; it takes time to filter out the garbage, however. In any case, that sort of hymnody is proper to the daily office, as a review of the Breviary will show. My own parish used the Proper Antiphons, and sometimes the entire Psalm, for a couple of years, along with the hymns. It made for a rich liturgy.
Finally, Gregorian Chant really is people-friendly. I’ve seen chants taught to a large group of people in about 20 minutes. While I’m not a traditionalist, it’s practical and servicable, and time has filtered out the garbage.
Sounds good to me.
A POC is certainly a positive development for traditionalists in NA and I suspect Bishop Howe is most pleased at this outcome. Anything that demonstrates the authority of Primates from the GS and the possible deployment of/reconnection to previous communion resolutions is a positive development.
9. MichaelA…I’d like to think that your astute reflection was wandering around, unexpressed, in my mind, but…
I agree completely.
As well - 815 has written off DioSC, other than in its legal actions, but it will, of course, also see your point.
“You and I obviously live on different planets theologically, with vastly differrent axiomatic assumptions when it comes to the fundamental differences that separate “liturgical Protestants” like yourself from “biblical catholics” like myself.”
That may well be the case for yourself personally. But I find far less separates me from most “biblical catholics”.
“I have no personal animus toward you, or the honorable +Peter Jensen, or Dr. Mark Thompson of Moore Theological College, etc.”
I never thought you did.
“My concderns are rooted in a deep-seated fear and suspicion that the worldwide GFCA movement is in grave danger of unwittingly taking an instinctively Protestant approach that could easily end up excluding more catholic-minded Anglicans like me who find the extreme Protestentism of the 39 Articles highly problematic.”
The whole point of my post is that many of the “more catholic-minded Anglicans” don’t find the 39 articles to constitute “extreme protestantism”.
I suspect that the Anglican Communion Office will be very unhappy about this. Not because they care particularly what Dio SC does or where it goes, but because the newly created Primatial Oversight Council of the Global South has been given a role to play with a diocese in the Anglican Communion less than 3 weeks after its inception.
This sounds encouraging. But on its face, it is only a small change from what exists now. +Lawrence writes:
“I want you to know, also, that I have been in conversation with Archbishop Robert Duncan of the Anglican Church in North America (ACNA) regarding this resolution. It is my hope that should the Diocese of South Carolina affirm this offer from the Global South Primates’ Steering Committee for Provisional Primatial Oversight that it will not be interpreted, either by those within the Diocese or across the wider Anglican Communion, as a step away from ACNA or any other more permanent provincial affiliation.”
True enough. But then, +Lawrence and his clergy have been in regular contact with ACNA since its inception. That won’t change.
What +Lawrence doesn’t need to say is that this IS a step further away from TEC. When +Lawrence, ++Duncan and +Howe attended the Global South 4th Encounter back in 2010, +Howe made a comment that is looking increasingly tenuous: “Archbishop Duncan and Bishop Howe gave a summary of recent church history in the US, and Bishop Howe noted that while traditionalists were facing hard times in the Episcopal Church, there position had not yet become untenable.” see http://geoconger.wordpress.com/2010/05/01/south-to-south-encounter-opens-in-singapore-the-church-of-england-newspaper-april-23-2010-p-7/. Seeking alternate primatial oversight, however vaguely it is expressed, is an indication that +Lawrence and his standing committee don’t see any sign of things getting better for traditionalists in TEC in the foreseeable future.
+Lawrence also writes in the article above:
“It should also be noted in this regard; this Provisional Primatial Oversight, while bringing a mutual responsibility in the Gospel, commits us to neither a hasty affiliation nor alleviates our need to continue the work of ongoing discernment for a more permanent provincial relationship.”
I am glad to see that this is being looked at soberly - I think everyone involved eventually wants to see one Anglican province in the USA, which is in fellowship and communion with other orthodox members of the Anglican Communion (whether or not that particular organisation still exists in any meaningful form). But building a province across North America from the ground up is an enormous undertaking. The Global South primates seem committed to the process but its going to take a long time.
The way the Church of England is heading, I think it’s a fantastic move. Why leave one house afire for another? I like the way it is set up as no specific province, yet a singularity of thought. Excellent move.
P.S. I’d LOVE to invite T19 readers to chime in with comments on two threads:
1) Recommendations for good Lenten reading:
2) Favorite musical selections for a Lent playlist (sacred / traditional, or contemporary).
3) I’m also always eager to learn of good recommendations for Lenten resources for families and children, as that is something that thousands of visitors who find our site via search engines each Lent come looking for. The Catholic site Catechist’s Journey is a good site.
However I’m always very eager to find more I can recommend for our readers. If you have a recommendation about a Children’s Lenten resource, I’d love it if you’d post it in the comments at Lent & Beyond.
Use the thread Kendall linked:
Thanks Kendall, always appreciate the link and the kind words.
Let me just highlight here in the comments the sites I’m particularly enjoying this Lenten season:
The Biola University “Lent Project” site
I particularly recommend the March 6th entry and the rendition of John Donne’s A Hymn to God the Father (Wilt Thou Forgive)
(click on the play arrow at the bottom of the page to hear the music, the “about” tab at the bottom right of the tab tells you more about the artists (writers, musicians) and gives song lyrics.)
The Barnstorming blog by a family physician Emily Polis Gibson in rural Washington state.
A beautiful combination of photographs, poetry, reflections, and music for each day of Lent. I particularly enjoyed her March 7th entry:
Trinity School for Ministry has a daily Lenten devotional again:
The Rev. James Gibson’s “Vicar’s Versicles” is also a very nice site for daily reflections on the Lectionary:
You can find all of Lent & Beyond’s Lent 2014 posts (prayers, quotes, devotionals, resources….) using this link:
Prayers for the wonderful diocese of South Carolina and its encouragement. It is good to see it is growing more churches and members and that friends around the world are supporting and praying for it.
One of the first things anti-Semites do are to attempt to ban those distinctive elements of Jewishness. Among those are circumcision and kosher foods. What we are seeing is the rise of secular persecution of Jews and Christians and, in this case, Muslems too. As Christians we must stand with our Jewish brothers and sister against this rising tide of anti-Semitism.
I am so excited for the diocese if this passes.
The Holy Spirit continue to guide the Episcopal Diocese of South Carolina - clergy and lay - as you walk on your bold journey of faith. God strengthen and inspire you, and protect you from further spiritual attacks. For those with the holy gift of discernment, God keep your eyes open and ears unstopped. Let the world see what is happening in this diocese. Amen.
“There are about 30 modern, high-quality translations of the Bible in English,” Smith announces to the BibleTech group. “Can we combine these translations algorithmically into something that charts the possibility space of the original text?”
I don’t think so. While they can be combined algorithmically, the result won’t chart “the possibility space of the original text.”
In this era, we already have the best versions of the original texts. And the modern translations have been based on these, or their close predecessors. Variants in English word choice generally reflect the theology of the translator, or (more commonly) a consensus of the theology of the translation committee.
Still, an interesting exercise. Do the computer work of a problematic passage, have bona fide Hebrew or Greek scholars compare the output to the original.
If the Pastoral Council and Primatial Vicar recommended at Dar es Salaam had been put into place, I estimate that approximately $30 million in litigation expenses could have been saved.
We are all blessed (including those of us outside the Diocese of South Carolina) that the GS chose to implement the plan originally put forward at Dar Es Salaam. Hopefully this will provide a bit of ecclesiastical breathing space for S Carolina. It certainly demonstrates the true meaning of communion within the Anglican Communion.
I believe this is what Dietrich Bonhoeffer referred as cheap grace.
(Elves, you may want to correct the spelling in the title).
A substantial, generally laudatory review of the latest book by renowned evangelical Presbyterian historian George Marsden. It certainly whetted my appetite to seek out and read the book. But then, I’m a fervent Marsden fan.
Hats off to CT for publishing the book review, but especially to Marsden for daring to publish such a personal book that bravely critiques the dominant elite consensus.
A vintage Philip Jenkins article, offering loads of solid historical information in a highly readable, lucid style. But I especially took note that this illuminating piece appeared in Christianity Today. Hats off to CT as well as to the illustrious Philip Jenkins.
This is an excellent article. I hope many people will read it.
She misses the point of Lent entirely. Just another underwhelming 2 minutes from her.
The Ash Wednesday liturgy is such a dismal downer. I can see how it wouldn’t appeal to young people at all. Going to church in the middle of the week is so…religious. The “Ashes to Go” alternative is much less painful, and much quicker.
And those silly Lenten customs on Sunday. No flowers, veiling the cross, silent processions, the Great Litany, not saying the Hebrew word for “Praise God.” Lent is not the Happy Church that we all like going to.
If those Jesus Seminar folks are right, and if Jesus was just another guy, who didn’t actually die on the cross, etc., then the only reason to have Lent at all is so that there can be Mardi Gras, and St. Patrick’s Day.
Same old thing. We allow freedom of speech except when we don’t. Even the strictest of tyranies allows one the freedom of speech to say that which is approved.
The actions the pb describes are all good things to do, but that’s not what Lent is about.
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