The Most Rev. Gregory Venables, Bishop of Argentina, has been installed as primate and obispo presidente of the Anglican Church of South America. Elected at the provincial synod on 8 Nov 2016 in Santiago, Chile, the bishops of the dioceses of Northern Argentina, Argentina, Peru, Ecuador, Uruguay, Paraguay, Bolivia and Chile installed him as archbishop the following day in succession to the Most Rev. Hector “Tito” Zavala, Bishop of Chile…Archbishop Zavala served as primate for two three year terms between 2010 and 2016, and will serve as vice-primate for the province under Archbishop Venables.
Daily Archives: November 15, 2016
GAFCON UK congratulates the Most Rev. Gregory Venables, Bishop of Argentina, on his election as Primate of the Anglican Church of South America. Bishop Venables was one of the original leaders of the GAFCON movement, and remains an inspiration for his fearless proclamation of Gospel truth and his gracious leadership gifts in different cultures..
The Chairman, General Secretary and fellow Primates of the GAFCON Council are delighted to announce that the third GAFCON conference will be held, in Jerusalem, between 17th – 22nd June 2018.
Jerusalem has a special place in the hearts of the GAFCON movement as it was the location of our very first conference back in 2008. The city stands as a constant reminder of the birth of the Gospel and the movement’s determination to remain true to the teachings of our Lord and his Word…
The list on the GAFCON UK website said it was recently given as a briefing for conservative bishops around the world to highlight the state of the Church of England.
The notes described “chaos” in each Anglican province and listed a number of “violations” of the Church’s ban on same-sex marriages, as laid out in the landmark Lambeth 1.10 resolution passed in 1998.
The list was released as senior bishops are preparing to meet in December to discuss the next steps for the Church over its ban on gay marriage. A group of bishops will bring a recommendation to the CofE’s ruling general synod in February. One possible option is some form of “pastoral accommodation” that would allow liberal clergy to celebrate same-sex unions in church without an official change in teaching.
Rev James Paice, part of the GAFCON UK Taskforce, told Christian Today: “This report is shocking because it shows the extent to which revisionism has infected the the Church of England.” He said CofE leaders had turned a “blind eye to blatant violations” and added more conservative Anglican leaders around the world had “concluded that the Church of England ”‹is”‹ a sinking ship”
According to Board of Trustees Chair Gary Hall and Vice-Chair Canon Bonnie Anderson, the October 27-29 trustees meeting on the seminary’s Cambridge, Massachusetts campus “accepted the 2016 audit report which contained the sobering news that EDS’s net assets decreased by $7.9 million (11%) in the last fiscal year.” The deficit is nearly a third larger than EDS Board Treasurer Dennis Stark revealed in July, an amount that was already 30 percent “above a reasonable amount” according to the official.
This follows a decrease of nearly $6.5 million (8.5%) in 2015.
“As the fiduciary stewards of EDS’s assets and mission, we are obviously dismayed at the size of EDS’s losses, but the news has redoubled our commitment to finding a more sustainable and prudent future for the seminary by the end of fiscal year 2017,” Hall and Anderson wrote.
Up through the 1960s, members and institutions of the Protestant mainline dominated American public life. To be sure, this dominance was not without serious issues””most notably, the exclusion of “Catholics, Jews, blacks, and atheists from nearly every position of influence in American life.” The significant demographic changes brought about by post-war immigration did nothing but exacerbate this problem.
Through these developments, influential mainline thinkers such as Harvey Cox and Paul Tillich responded by abandoning Christian particularism. Gleason writes:
They focused on the church’s social obligations, which they emphasized at the expense of the exclusivity and particularity of traditional doctrinal claims. In one famous formulation, Tillich argued that Christianity was just one of many ways to touch “the ground of being.” Symbols, religious and otherwise, all inadequately represented their ineffable subjects, but they also pointed beyond themselves to this ground of being, which Tillich called God. If Tillich was right, then mainline Protestants had no reason to distrust people of other faiths. Perhaps their beliefs were not so different after all.
This liberal thought was disseminated to millions of congregants by mainline Protestant clergy. They taught the values of “individualism, tolerance, pluralism, and emancipation from tradition”””and, in so doing, played a pivotal role in creating the culture in which we now live.
By virtue of their very “success,” however, mainline churches became a “vanishing mediator.”
— PewResearch FactTank (@FactTank) November 15, 2016
As of 2014, there were roughly 245 million adults in the United States, including 173 million Christians and 56 million people without a religious affiliation. These are big numbers that, along with many others in the religious demographic pie, can at times make it difficult to fully understand the American religious landscape.
But what if we looked at this big picture a little differently? What if we imagined the United States as a small town, population 100, instead of a continent-spanning nation with hundreds of millions of people? Doing so presents an interesting thought experiment because it allows us to see basic data about the U.S. and its people in a fresh, simple and illuminating way.
The following five charts use data from the 2014 Religious Landscape Study to create a religious demographic profile of the U.S. if the country were made up of exactly 100 adults.
Holy God, who didst so inspire Francis Asbury and George Whitefield with evangelical zeal that their faithful proclamation of the Gospel caused a great awakening among those who heard them: Inspire us, we pray, by thy Holy Spirit, that, like them, we may be eager to share thy Good News and lead many to Jesus Christ, in whom is eternal life and peace; and who livest and reignest with thee and the Holy Spirit, one God, now and for ever. Amen.
— journonews (@JournoNews) November 7, 2016
Eternal Light, shine into our hearts;
Eternal Goodness, deliver us from evil;
Eternal Power, be our support;
Eternal Wisdom, scatter the darkness of our ignorance;
Eternal Pity, have mercy upon us;
that with all our heart and mind and soul and strength we may seek thy face and be brought by thine infinite mercy to thy holy presence; through Jesus Christ our Lord.
And he said to his disciples, “Temptations to sin are sure to come; but woe to him by whom they come! It would be better for him if a millstone were hung round his neck and he were cast into the sea, than that he should cause one of these little ones to sin. Take heed to yourselves; if your brother sins, rebuke him, and if he repents, forgive him; and if he sins against you seven times in the day, and turns to you seven times, and says, ‘I repent,’ you must forgive him.” The apostles said to the Lord, “Increase our faith!” And the Lord said, “If you had faith as a grain of mustard seed, you could say to this sycamine tree, ‘Be rooted up, and be planted in the sea,’ and it would obey you. “Will any one of you, who has a servant plowing or keeping sheep, say to him when he has come in from the field, ‘Come at once and sit down at table’? Will he not rather say to him, ‘Prepare supper for me, and gird yourself and serve me, till I eat and drink; and afterward you shall eat and drink’? Does he thank the servant because he did what was commanded? So you also, when you have done all that is commanded you, say, ‘We are unworthy servants; we have only done what was our duty.'”
…in light of the enormous social costs of being a Christian in the first three centuries, why did anyone become a Christian? Why did Christianity grow so exponentially? What did Christianity offer that was so much greater than the costs? Hurtado and others have pointed out three things.
First, Christians were called into a unique “social project” that both offended and attracted people. Christians forbade both abortion and the practice of “infant exposure,” in which unwanted infants were simply thrown out. Christians were a sexual counter-culture in that they abstained from any sex outside of heterosexual marriage. This was in the midst of a culture that thought that, especially for married men, sex with prostitutes, slaves, and children was perfectly fine.
Also, Christians were unusually generous with their money, particularly to the poor and needy, and not just to their own family and racial group. Another striking difference was that Christian communities were multi-ethnic, since their common identity in Christ was more fundamental than their racial identities, and therefore created a multi-ethnic diversity, which was unprecedented for a religion. Finally, Christians believed in non-retaliation, forgiving their enemies, even those who were killing them.
Second, Christianity offered a direct, personal, love relationship with the Creator God.
As Paul reminded the Christians in Philippi, “our citizenship is in heaven, and from it we await a Savior, the Lord Jesus Christ.” So, what difference does having an ultimate transcendent citizenship make for our lives as earthly citizens of the United States of America?
Having a heavenly citizenship allows us to avoid the polar postures of triumphalism on the one hand, and nihilism on the other. It allows us to unequivocally pray for President-elect Trump in his victory and pray for Secretary Clinton in her defeat. Just as we have prayed for President Obama throughout his time in office, we will, without hesitation, pray for President Trump after his inauguration just as we would have prayed for Secretary Clinton had she won the election. We must pray for and meaningfully aid President-elect Trump in “binding the wounds of division” as he put it in his conciliatory victory speech. As citizens of heaven we can have the eyes of our hearts opened to the very real pain and fear that people are feeling in many parts of our country. I received a message this morning from a friend who is a teacher asking for my prayers as she had genuinely frightened African American and Muslim children weeping in her arms today at school. Our call as citizens of heaven is to have open arms of love and compassion like my friend and to work tirelessly on our knees and in the civic square to make sure that their fears are not realized. As citizens of heaven, we are free to celebrate and magnify that which is good, and to rebuke and stand against that which is evil, regardless of which political party or politician is before us. As citizens of heaven, we know full well that all authority on earth comes under the sovereign authority of Almighty God. As citizens of heaven, we are rooted in a great and glorious truth that Christ Jesus our redeemer lives and his Spirit is within us, bearing the fruit of love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control.