For as the earth brings forth its sprouts, and as a garden causes what is sown in it to sprout up, so the Lord GOD will cause righteousness and praise to sprout up before all the nations. ~ Isaiah 61:11
This week, from 13th to 17th April 2015, we have met in London for prayer and fellowship in order to help chart the future of global Anglicanism. We are uniting faithful Anglicans, growing in momentum, structured for the future, and committed to the Anglican Communion.
Uniting Faithful Anglicans: GAFCON 2018
We are excited to announce that the next GAFCON conference will be in 2018. This global gathering now serves a critical function in the life of the Anglican Communion as it is an effective instrument of unity which is capable of gathering the majority of the world’s Anglicans.
Delegations representing every continent and all orders of the church (lay and ordained) will again be invited to share in this powerful time of fellowship, worship, and teaching. An organising committee comprising global delegates and local representatives of the likely location has been formed. A further announcement will be made when the details of the venue have been confirmed.
I will be speaking as Josiah, not as an archbishop or bishop. I will speak in my own capacity as a member and a child of the Anglican Communion. I am saying this because before the last Primates Meeting [Dublin], I wrote an article urging all primates to make the attempt to be there, and someone in England quickly alerted the Church Times editor to say: ‘Oh, he’s not an archbishop, so don’t take him seriously. Please take me seriously because: I am a child of this Communion; my parents served this Communion until the Lord called them home; and I have been a bishop now for 23 years. So I speak as Josiah.
My topic is ‘Why the Instruments still matter.’ Bottom line - yes, I believe they still matter, and the Primate of Egypt and the Middle East essentially gone into my farm, he has done some work, but honestly my sisters and brothers we are all very passionate about this Communion, and my own recommendations are going to be even more radical than that of the Archbishop, because he is a Primate, I am not.
God of love and liberty,
We bring our thanks today for the peace and security we enjoy,
We remember those who in time of war faithfully service their country.
We pray for their families, and for ourselves whose freedom was won at such a cost.
Make us a people zealous for peace, and hasten that day when nation shall not lift up sword against nation neither learn war any more.
This we pray in the name of the one who gave his life for the sake of the world:
Jesus Christ, our Redeemer. Amen.
I contend that when Australians, gather at the town war memorial, there is a permissive and open attitude towards prayer and the divine, which would not normally feature as part of their expression. They are using the national remembrance our fallen soldiers sailors and airmen, as a vehicle for their own spiritual quest. A very legitimate use of the time!
So, on those cold Anzac Day dawns, deep calls to deep. And whether it be the memory of sacrifice of the life of the soldier, the flickering eternal flame, the sound of the trumpet, the lowering of the flag, God seeks to use it all to bring people back to himself, to draw all into the truth of their identity and connectedness with their loving God. And most are not even aware it is happening.
God, in his unfailing love, will use even Anzac Day to draw all people to himself.
Perhaps we should leave the Anzac myth to be extrapolated by the commentators –to draw out inspiring stories of heroism, mateship, leadership, and sacrifice – but know, that as Christians who have a call to partner with God, there are people standing next to us at Anzac celebrations, who are actually struggling to find answers to the two great questions of life: ‘Who am I, and whose am I?’
Historian Stephen Chambers has collected more than 100 rare photographs, many taken by the troops themselves, including poignant images of soldiers from their preparation for the first landings right up until the evacuation.
Not that it asked me and not that it needs me and not that I expect it to do anything but mock me for my efforts, but I’m going to defend the Internet.
Lately, humanity has been flattering itself that it was better and kinder before the Internet – as though we never slipped anonymous notes through locker doors in high-school hallways that were echo chambers in themselves, as if we never wrote on actual walls.
To hear us now, you’d think no one ever ever crank-called late at night, dialled up even before dial-up to offer abuse, stared into other people’s windows through our own twitching curtains.
O Heavenly Father, who hast consecrated the state of matrimony to such an excellent mystery, that in it is signified and represented the spiritual marriage and unity betwixt Christ and his Church: Give thy grace, we beseech thee, to all who are joined together in holy wedlock, that they may surely perform and keep the vow and covenant betwixt them made; for his sake who adorned and beautified with his presence, and first miracle that he wrought, the marriage in Cana of Galilee, thy Son Jesus Christ our Lord.
Almighty God, who by the hand of Mark the evangelist hast given to thy Church the Gospel of Jesus Christ the Son of God: We thank thee for this witness, and pray that we may be firmly grounded in its truth; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Grant us, O Lord, to pass this day in gladness and peace, without stumbling and without stain; that reaching the eventide victorious over all temptation, we may praise thee, the eternal God, who art blessed, and dost govern all things, world without end.
The experiment with human embryos was dreaded, yet widely anticipated. Scientists somewhere, researchers said, were trying to edit genes with a technique that would permanently alter the DNA of every cell so any changes would be passed on from generation to generation.
Those concerns drove leading researchers to issue urgent calls in major scientific journals last month to halt such work on human embryos, at least until it could be proved safe and until society decided if it was ethical.
Now, scientists in China report that they tried it.
The experiment failed, in precisely the ways that had been feared.
it still seems to me there’s a double standard going on.
Here’s what I mean. Some years ago I received a Christmas letter from the head of an evangelical organization. About halfway through he shared that, sadly, he had gotten divorced that past year. But in the next paragraph he had great news: God had given him a new wife!
Well, maybe there were extenuating circumstances, maybe I shouldn’t judge—but it still irritates me how blandly Christians accept this sort of thing. It used to be that, if gay people were expected to live celibately, married people were expected, at least, to preserve marriage for a lifetime. Even if divorce was unpreventable, remarriage wasn’t assumed. That line about “What God has joined together, let no one put asunder” comes from Jesus himself. (Mark 10:8-9).
Gay marriage is only the last in a long series of shifts in sexual morality. Why didn’t premarital sex or cohabitation galvanize our attention, like this has? Where were the protests then? How did divorce and remarriage become about as frequent among Christians as in the general population?
Gives the job market a few years to bounce back
Opportunity for more specialized student loan debt
Provides more impressive credentials to parents’ friends
Can experience college life anew as mature, wizened 26-year-old...
While I would not go as far saying that it is characteristic of all folks in the Anglican Church in North America, the ACNA does have its share of people who do not want to hear anything that is in their way of thinking even remotely critical of their denomination. They do not want drawn to their attention the areas in which the denomination needs reform. They exhibit a high level of defensiveness. On more than one occasion I have been told in so many words that if I do not have anything nice to say about the ACNA, I should not say anything at all. This is unfortunate because there is a real need for meaningful reform in the ACNA particularly at the denominational level if the ACNA is to be anything more than the latest Anglo-Catholic Continuing Anglican Church in the United States and Canada.
Among the areas in which the Anglican Church in North America is in greatest need of reform is that its most influential leaders evidences no commitment to creating an environment in the ACNA in which all schools of conservative Anglican thought can flourish. The doctrinal statements that the ACNA has produced to date favor the doctrinal positions and related practices of one particular school of conservative Anglican thought over the others. The adherents of the school of thought in question “identify with Roman Catholic teaching and liturgical practices and holds a high view of the authority of clergy and tradition.”  In recent years a number of its adherents have also come to identify with Eastern Orthodox teaching and liturgical practices. While some of its adherents idealize the early High Middle Ages period as a golden age of Christianity, others display a greater affinity with the Counter Reformation and post-Tridentian Roman Catholicism.
The Anglican identity of this particular school of thought has been controverted since the nineteenth century. Adherents of the school argue that it alone represents genuine Anglicanism. Critics draw attention to the numerous ways in which it departs from Holy Scripture and the Anglican formularies, the touchstones of historic Anglican identity.
A couple of months ago I lost my mobile phone. I duly called AT&T, my telephone company, to order a replacement — and received a nasty shock.
“So you are living in Shanghai,” an assistant announced, quoting an entirely unfamiliar Chinese address. Baffled, I explained that I didn’t live anywhere near the Bund; my residence was in Manhattan, New York.
“No, you live in Shanghai,” the voice firmly replied. When I protested vociferously, the AT&T official pronounced the three words that we have all come to dread: “You’ve been hacked.” Somebody, somehow, had managed to break into the AT&T systems and switch my cellphone billing address from New York to Shanghai. Presumably, they were Chinese.
Few people will pity the dual-earner couples earning more than $100,000 and paying a penalty for being married. But at a time when lower-earning couples are struggling to get by and less likely than ever to be reaping the benefits of marriage for themselves and their children, more should be done to ensure that the tax and welfare system doesn’t punish them for tying the knot.
At this significant time in our nation’s history with the institution of marriage before the United States Supreme Court, we reaffirm our commitment to promote and defend marriage—the union of one man and one woman. As religious leaders from various faith communities, we acknowledge that marriage is the foundation of the family where children are raised by a mother and a father together. Our commitment to marriage has been expressed on previous occasions, including the Letter of Shared Commitment and Letter on Marriage and Religious Liberty. This commitment is inseparable from affirming the equal dignity of all people and the necessity of protecting their basic rights.
The state has a compelling interest in maintaining marriage as it has been understood across faiths and cultures for millennia because it has a compelling interest in the well-being of children. Every child has a mother and a father, and every child deserves the opportunity, whenever possible, to be raised by his or her own married mother and father in a stable, loving home. Marriage as the union of a man and a woman is the only institution that encourages and safeguards the connection between children and their mother and father. Although this connection cannot always be realized and sustained—and many single parents, for example, are heroic in their efforts to raise their children—it is in the best interests of the state to encourage and uphold the family founded on marriage and to afford the union of husband and wife unique legal protection and reinforcement.
The redefinition of legal marriage to include any other type of relationship has serious consequences, especially for religious freedom. It changes every law involving marital status, requiring that other such relationships be treated as if they were the same as the marital relationship of a man and a woman. No person or community, including religious organizations and individuals of faith, should be forced to accept this redefinition. For many people, accepting a redefinition of marriage would be to act against their conscience and to deny their religious beliefs and moral convictions.
A street vendor from Mozambique, Emmanuel Sithole, lay begging for his life in a gutter as four men beat him and stabbed him in the heart with a long knife. Images of his murder have shaken South Africa, already reeling from a wave of attacks on foreigners, mostly poor migrants from the rest of Africa. Soldiers were deployed on April 21st to Alexandra, a Johannesburg township, and other flashpoints to quell the violence, though only after seven people had been killed. Thousands of fearful foreigners, many from Malawi, Mozambique and Zimbabwe, have sought refuge in makeshift camps. Others have returned home.
South Africa has experienced such horrors before. During widespread anti-foreign violence in 2008, 62 people were killed and some 100,000 displaced. Photographs of the murder of another Mozambican man, Ernesto Nhamuave, whom a jeering mob burned alive in a squatter camp, led to declarations that such atrocities would never happen again. Yet no one was charged in Mr Nhamuave’s death: the case was closed after a cursory police investigation apparently turned up no witnesses (who were easily found by journalists earlier this year). The latest violence flared up in the Durban area earlier this month after King Goodwill Zwelithini, the traditional leader of the Zulus, reportedly compared foreigners to lice and said that they should pack up and leave.
His comments poured fuel on an already-smouldering fire. Jean Pierre Misago, a researcher at the African Centre for Migration and Society in Johannesburg, estimates that at least 350 foreigners have been killed in xenophobic violence since 2008.
One of the joys of traveling is seeing how other people worship. On vacation my daughter and I visited a shul in St. Thomas in the U.S. Virgin Islands that had sand on the floor to represent either the Israelite journey through the desert or a homage to the congregants’ Murano Jewish ancestors who used sand to muffle the sounds of their secret prayer services during the Spanish Inquisition. They lived as Catholics publicly, but returned to their Judaism in their basements.
We happened to attend this Caribbean synagogue when the head of the women’s club was having an adult bat mitzvah. The highlight came during her speech, when she surveyed the crowd, appeared to do a mental calculation and announced: “Family hold back!” The lox was delicious, and the whole experience was so great—how could we not join for the off-island rate of $72 a year?
So if you are traveling to the ’burgh and looking for that special something from your synagogue experience: Ask and I’ll set you up. Just not during services. I’ll be busy talking to Finkelstein.
The Archbishop of Canterbury and Pope Francis have demanded that European nations take in more of the migrants who are fleeing North Africa and the Middle East, days after hundreds were feared to have died after their boats sank in the Mediterranean.
Up to 400 migrants were believed to have drowned when their boat capsized last week, but as many as 900 people could have died after another boat sank near the coast of Libya on Saturday. The deaths prompted Archbishop Welby to call for a united effort to prevent more deaths.
Speaking to the BBC, he said: "We can't say this is one country's responsibility, the one nearest; that's not right. Of course, we have to be aware of the impact of immigration in our own communities, but when people are drowning in the Mediterranean, the need, the misery that has driven them out of their own countries is so extreme, so appalling, that Europe as a whole must rise up and seek to do what's right.
I AM surely not alone in thinking that there is something desperately lacking in politics today. I have found much of the output from the political parties in the current election campaign deeply depressing. They seem determined to treat voters as children looking for handouts of sweets, concerned with what’s in it for them, rather than as adult human beings who are interested in the kind of world we are making, both for our own generation and for those who will come after us.
For the most part I find it very difficult to work out what people stand for, and so much of the debate is couched in intensely negative terms, focusing on instilling fear about what the other lot might do if they get into power. It is divisive and it is corrosive – and somebody needs to say “Stop!” and then to try and set us off in a different direction.
Christians cannot of course (thank goodness) impose their moral and political vision on the life of our nation. But we can and must seek to contribute to the formation of a new vision for our shared life and a new way of doing politics. This needs to happen right down at the level of every local church and parish – and at the level of our contribution to political debate.
Churches must seek to become beacons of hope and communities of people who are learning to live differently and to refuse the culture of fear and suspicion which so characterises much of life today.
The AIN met at Stony Point Center in New York from April 14th -17th, 2015. We began by being welcomed by Janine Tinsley-Roe and her uncle, LeRoy Carle, a tribal elder, on behalf of the Shinnecock-Sewanaka tribe of this area. Our meeting began in earnest on the 15th, as we heard reports from each delegation on the work being done in their areas, responding to the concerns of their people. In our discussions that followed we saw the larger overarching trends present in each of our areas of struggle – that we are not engaging as individual Indigenous groups but rather as a global people.
From the United States, we heard the resolutions that went into the Blue Book report to be acted on at General Convention this June, 2015. The first of these resolutions was about at-risk teens, with specific examples of high teen pregnancy and suicides.
O risen and victorious Christ, whose power and love destroyed the darkness and death of sin; Ascend, we pray thee, the throne of our hearts, and so rule our wills by the might of that immortality wherewith thou hast set us free, that we may evermore be alive unto God, through the power of thy glorious resurrection; world without end.
O give thanks to the LORD, call on his name, make known his deeds among the peoples! Sing to him, sing praises to him, tell of all his wonderful works! Glory in his holy name; let the hearts of those who seek the LORD rejoice! Seek the LORD and his strength, seek his presence continually!
That need to connect—to bridge the divide between reader and writer, between me and you, between me and everyone—is there from the first. In Wallace's first novel, The Broom of the System (which also started life as an undergraduate thesis: he was double major, in philosophy and English), one man is so scared of loneliness that he intends to eat until his body fills the entire world, so he won't be alone anymore. The novel betrays a clever author very pleased with his own cleverness, but you can forgive a 21-year-old the narcissism when you realize the question at the book's core—can we ever really connect with other people?—was an obsession for Wallace, even as his style matured from a theory-based sophomoric snickering to an empathetic, impassioned searching.
"In dark times," Wallace told McCaffrey, "the definition of good art would seem to be art that locates and applies CPR to those elements of what's human and magical that still live and glow despite the times' darkness. Really good fiction could have as dark a worldview as it wished, but it'd find a way both to depict this world and to illuminate the possibilities for being alive and human in it."
I guess you can't properly call David Foster Wallace a religious writer, at least not with the definitions of religion we usually employ. Then again, when I first read him, I sensed a presence beyond the words on the page, a writer who was desperate to connect with the reader but also said what needed to be said. His questions are what I struggle with, too. Who am I? How do I connect with other people? What or who are we headed for, together? How do we get there? What is the best life?
The World Bank is teaming up with global religious leaders in a 15-year effort to end extreme poverty by 2030.
About 35 religious groups worldwide, including Bread for the World, Islamic Relief International, the Religious Action Center of Reform Judaism and Sojourners, endorsed the call to action. Supporters include Christians, Jews, Muslims, Baha’is and others.
“Our approach to this staggering need must be holistic, rooted in the spiritual visions of our respective faiths, and built on a shared recognition of the intrinsic dignity and value of every life on Earth,” the call said.
On Sunday evening...[Foley Beach] asked me to organize a time for him to meet with some clergy and so I organized a dinner that we might have an opportunity to talk to him about our concerns about how things are in England, and hear about how things are developing in the Anglican Church in North America.
Since that time, I have been reflecting on the difference between what is appening in ACNA, and what we are experiencing in our Diocese, and in the Church of England nationally. And what has come to me is this:
...the Paradiso is very, very deep, so deep that I know I will struggle for the rest of my life to fully comprehend it. Dante knows this, and warns the reader in Canto II, at the outset of the journey across the ocean of Being toward full unity with God, thus:
Turn back if you would see your shores again.
Do not set forth upon the deep,
for, losing sight of me, you would be lost.
To experience God as Dante is about to, and as he is about to reveal to his readers, is to be forever changed. Be warned.
Though the lower parts of the journey through the Comedy are chiefly concerned with moral improvement, it would be a gross misreading of the text to construe it as a manual for How To Be Good. If you think that life in Christ is only about believing the right things and behaving in the correct way, you have a very shallow grasp of reality. This is why you can’t really understand the Inferno and the Purgatorio without seeing them through the lens of the Paradiso. (For that matter, the Comedy is Trinitarian: you can’t understand any one book without reference to the other two).
But to enter the text of Paradiso is to plunge into the mystic depths. The best guide I’ve found so far is one that is fairly difficult itself, but one that I also find indispensable: The Metaphysics of Dante’s Comedy, by Christian Moevs (pron. “mayvs”), a Notre Dame scholar who said incredibly nice things about my Dante book yesterday.
Welby’s visit was to offer condolences for Egypt’s most recent witnesses, the twenty Coptic Christians and one Ghanaian martyred in Libya in February. The word ‘martyr’ is derived from a Greek word meaning ‘witness.’
Symbolically, Welby delivered to Pope Tawadros twenty-one letters written by grieving British families. One is believed to have been related to David Haines, the aid worker captured in Syria and beheaded last year.
“Why have the martyrs of Libya spoken so powerfully to the world?” Welby asked. “The way these brothers lived and died communicated that their testimony is trustworthy.”
Suzanne Koty, a Sumter High School English teacher, was named the 2016 South Carolina Teacher of the Year Wednesday night following a celebratory gala that served as a tribute to the teaching profession, the five finalists and all the district Teachers of the Year.
Koty, who teaches English and the International Baccalaureate course called Theory of Knowledge, was introduced by state Superintendent of Education Molly Spearman after a red carpet build-up that included a welcome band, evocative videos and stirring speeches.
“I celebrate this with all of the finalists and all of the teachers of the year,” Koty said, noting that for once in her life she was speechless.
Koty initially worked as a medical assistant but found her career passion when she served as a substitute teacher in the Sumter School District. She won a grand prize of $25,000 and a new BMW to drive for a year. The four finalists each received a check for $10,000.
If you’re like me, you know that being at the intersection of historical and modern music can stir strong emotions (and for good reason). Many young and creative church members are eager to bring new musical style into worship. Likewise, many church leaders and elders were raised on traditional hymns, some that their parents and grandparents sang in church.
When these worlds collide, a tension — not a problem — can emerge within the church, and there are ways that we can both honor church history and foster creativity. It is possible to exist together: without angst and with a spirit of unity in mind.
Let’s at least try by starting with an overarching truth: you are not saved by the style of worship music you enjoy or participate in. You are saved by grace through faith in the death and resurrection of Jesus Christ. Period.