Notwithstanding a priest’s recent comment that the earthquakes in Italy recently are a judgment of God re The Issue, I think God’s judgment on this world is best discerned in the course of human history. The decisions we make have consequences, and the consequences come to pass in the course of time. In Paul’s repeated words in Romans 1:24, 26, 28, “God gave them up …” we find that God does not so much visit us with punitive earthquakes as refuse to rescue us from what we have foolishly chosen to do…

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”‹…to those in the United States, regardless of how you voted, this morning we are all even more aware of the fact that our country is in need of healing. There is a need for reconciliation across the divisions of race, ethnicity, class”‹, and political party”‹. While the issues are complicated, it is clear that many in our country are scared and feeling wounded. This is a time for the Church to be a refuge and an example. While living in this earthly kingdom, we must allow our citizenship in the heavenly kingdom to lead us in thought, word, and deed.

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The Most Rev. Gregory Venables, Bishop of Argentina, has been elected primate of the Anglican Church of South America. At the provincial synod meeting held from 7 – 10 Nov 2016 in Santiago, Chile, the bishops of the dioceses of Northern Argentina, Argentina, Peru, Ecuador, Uruguay, Paraguay, Bolivia and Chile elected Bishop Venables as Archbishop in succession to the Most Rev. Tito Zavala, Bishop of Chile. Archbishop Venables had served as Presiding Bishop of the province when it was known as the Anglican Church of the Southern Cone. Further details to follow.

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Donald Trump Is Elected President in Stunning Repudiation of the Establishment, via @nytimes–mind boggling https://t.co/ALOiAhTLEi

— Kendall Harmon (@KendallHarmon6) November 9, 2016

Donald J. Trump shocked the world Tuesday, winning election as the 45th president of the United States.

The Republican nominee’s victory came after projections showed him winning the states of Florida and North Carolina, as well as Wisconsin, which a Republican nominee had not won in decades.

Trump, once again, defied all the predictions.

His condemnations of the political establishment and his insistence that he alone can restore American greatness resonated with voters far from the media epicenters of the east and west coast. They came out in huge numbers to lift him to victory in the key battleground states.
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Polling organizations will face hard questions as to how they misread Trump’s backing so badly, even though aides to the candidate had long insisted that there were “shy” supporters who were not admitting their allegiances.

Read it all and for some analysis of the voting patterns see fivethirtyeight

An Asian caravan guarded by Imperial Russian troops comes over the horizon of the Steppes of the Caucasus, passes by and then recedes into the distance. Dedicated by Alexander Borodin to Franz Liszt in 1880.

What might be some indicators to consider before you publish a blog, Facebook status, or tweet?

I want to offer 12 brief questions to ask. Think of them as indicator lights, the kind a pilot checks before take off…

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From a series of ‘Real Lives’ Seminars at All Souls, Langham Place in May 2016. [The Rt Rev. Dr Chartres has announced that he is due to retire as Bishop of London on February 28, 2017]

It is with reluctance that the Foundation for Relief and Reconciliation in the Middle East (FRRME) has accepted the resignation of president and trustee, the Reverend Canon Andrew White.

Canon White tendered his resignation due to his state of health and inability to continue his duties.

Both FRRME and the American Foundation for Relief and Reconciliation in the Middle East (FRRME America) are committed to carrying out the humanitarian assistance and reconciliation efforts underway in the region. Together, FRRME and FRRME America fund and oversee a free medical and dental clinic in Baghdad, relief efforts in Iraqi Kurdistan providing food, shelter, healthcare and education to thousands of displaced persons, and relief efforts in Jordan and elsewhere in the Middle East, providing food and clothing vouchers, rent assistance, healthcare and education. FRRME and FRRME America fund a school for Iraqi refugees in Jordan and a Kindergarten in Kurdistan. FRRME America has partnered with Catholic University Erbil to provide university education to displaced persons.

FRRME Chairman David Harland said, “Canon Andrew White has been a towering figure in the Middle East for nearly 20 years, and we are indebted to his extraordinary vision, courage and hard work on behalf of the persecuted and downtrodden. We wish him the very best.”…

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From October 21, 2016

In an unprecedented move, China’s Standing Committee of the National People’s Congress (NPCSC) intervened in a Hong Kong High Court decision, effectively banning two pro-independence legislators – Sixtus Leung and Yau Wai-ching of the radical anti-China Youngspiration party – from office.

During the swearing-in ceremony in October, Sixtus Leung and Yau Wai-ching reportedly altered their oaths. Both lawmakers used derogatory terms for China and draped themselves in banners reading “Hong Kong is not China.” On Thursday, Hong Kong’s High Court ordered an investigation into the legality of their oaths. A day later, China decided to step in.

Unsolicited intervention

Beijing has interpreted Hong Kong’s mini-constitution, or the Basic Law, in the past, but not without a formal request from Hong Kong’s government or its judiciary. It is also the first time that the Standing Committee has stepped in during an ongoing judicial process, undermining the independence of Hong Kong’s legal system. The move is seen to have put Hong Kong’s special “one country, two states” status in jeopardy which is protected by the Basic Law.

Read it all and there is more from The Economist

In C. S. Lewis’s Screwtape Letters, the demon Screwtape advises his protege and nephew Wormwood to convince his human target that politics are a key part of his faith. “Then let him, under the influence of partisan spirit, come to regard it as the most important part,” Screwtape said. That way, faith would become a mere pretext for politics…

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..peace with one another cannot be separated from peace with God, and peace with God cannot be separated from faithfulness to the biblical and apostolic gospel of God. I therefore warmly commend the Global South Chairman, Bishop Mouneer Anis, for his bold warning about the ”˜ideological slavery’ which some Western Churches seek to impose on the Global South by using their money and influence to promote teachings which overturn the bible and offer a false gospel.

Many of us were therefore deeply disturbed that the Presiding Bishop of the American Episcopal Church (TEC), Michael Curry, was a prominent member of the Archbishop of Canterbury’s delegation in Rome, despite the fact that the Canterbury meeting of Primates in January this year had resolved that, among other things, TEC should not be involved in representing the Anglican Communion in ecumenical or interfaith relations.

This incident is just the most recent of many failures which the Cairo Communiqué describes as ”˜the inability of the existing Communion instruments to discern truth and error and take binding ecclesiastical action’. We need alternatives…
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It is increasingly clear that the Church of England is becoming the place where pressure for compromise has become most intense and I am encouraged that 88 evangelical Anglicans leaders from varied backgrounds have come together this month to sign an open letter to the English House of Bishops calling on them ”˜not to depart from the apostolic inheritance with which they have been entrusted’. Please join with me in praying for these leaders in the Church of England, the Mother Church of our Communion, asking for them to have courage and unity at this critical time.

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It Happened to George Washington’s Church
In 2012, this historic church in Northern Virginia took a stand for their faith and lost everything to the Episcopal Church. After crushing defeats in the courts, the church moved out of the property George Washington had graced centuries before. They walked away from their colonial building and history. They left the soaring sanctuary they built, one that had hosted hundreds (if not thousands) of weddings and baptisms. They left the prayer books, the sound equipment, and the $2.8 million in cash that members had donated to church accounts specifically designated not to go to the Episcopal Church.

Everything exterior about the church had to change””the worship space, the offices, the website, even the name. Now there was the The Falls Church Episcopal at the historic property, and The Falls Church Anglican without a place to call its own.

But the church didn’t fade. They’d simply been pruned of material things. They were ready to grow and thrive as never before, planting new churches and proclaiming the gospel of Jesus Christ. God had long prepared The Falls Church Anglican for this journey.
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After sending out clergy and parishioners to plant six churches, The Falls Church has grown by over a third in nine years, and the combined average Sunday attendance of The Falls Church and these six church plants is more than double what The Falls Church’s was in 2003.

The Falls Church Anglican has now purchased a new property on a busy highway leading into Washington, D.C. Designs are underway for a sanctuary within the next two years. Many in the congregation look forward to bringing the gospel to a new neighborhood. They’ve taken to heart that biblical faith faces persecution but promises eternal reward, as it always has.

Times of cultural drift and opposition call for renewal and awakening. They call for powerful stories of God’s sovereign work. This is one of those stories. This is the awakening of Washington’s church.

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It’s unlikely, but far from impossible
The idea that an independent candidate could swoop in to win has been largely dismissed, on the grounds that any conservative-leaning third-party candidate would be more likely to hurt Trump than Clinton, thus making a Clinton victory more likely. But McMullin may have one advantage that other second-tier candidates do not: Utah.

His path to the presidency basically looks like this:

1.Win Utah
2.Deadlock the Electoral College
3.Win in the House

Read it all [h/t AS Haley]

I serve in a church (The Anglican Church in Aotearoa, New Zealand and Polynesia) where our Prayer Book is a decade younger than that 1979 book. We are also significantly smaller than The Episcopal Church. And we are a church that has, step by step, abandoned common prayer. Our church is held together by the smallness of our size ”“ and when I say “held together”, it is doing so currently only by the skin of its teeth with a last-ditch attempt by many to stress a list of doctrines to hold to, often drawn from the very common prayer that has been abandoned, and particularly discarded by those who now want to mine it for the list of doctrines that they want everyone to tick every box of.

If TEC wants to see the results of abandoning common prayer, let them send some people over to see the Anglican Church of Or.

My intention is to have other posts following this one that will pick up the dialogue happening around the value or not of common prayer. As just one consequence ”“ how much reflection has been done around the loss of time, money, and energy to create unrelenting novelty in community after community where congregations are, numerically, not much different to an average school class size? Have we become a shrinking club of novelty-idolising Baby Boomers living off our inherited funds and properties as we entertain ourselves into historical oblivion?

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Lord Jesus, think on me
And purge away my sin;
From earth-born passions set me free
And make me pure within.

Lord Jesus, think on me
With care and woe opprest;
Let me Thy loving servant be
And taste Thy promised rest.

Lord Jesus, think on me
Amid the battle’s strife;
In all my pain and misery
Be Thou my Health and Life.

Lord Jesus, think on me
Nor let me go astray;
Through darkness and perplexity
Point Thou the heavenly way.

Lord Jesus, think on me
When flows the tempest high;
When on doth rush the enemy,
O Savior, be Thou nigh!

Lord Jesus, think on me
That, when the flood is past,
I may the eternal brightness see
And share Thy joy at last.

Synesius of Cyrene c. 375-430
Trans Allen W. Chatfield 1808-1896

And then I shared it with the man the government sent to kill me.
One evening a client came in to discuss some paperwork related to a property settlement. We had been meeting for months now, and frankly, I was exhausted. But this particular client never seemed to get discouraged. He always smiled, and he had a sense of contentment unlike anything I had ever seen. It was as though he were somehow oblivious to all of the misery that surrounded him. He radiated joy and peace, and for some reason, it troubled me.

Without thinking, I confessed, “I wish I had what you have in your life. I wish I had your sense of peace and happiness.”

“Do you go to church?” he asked.

“Yes,” I replied. “On Christmas and Easter. Why?”

“Would you like to come with me to my church this Sunday?”

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..The church must speak with wisdom and expertise, and not be put off by the neo-atheists or anyone else; the media must recognise that this is part of the church’s vocation and task, and must find ways of working creatively so that the proper vocations of all may be properly exercised. And if possible the church itself should seek out and celebrate its own poets, philosophers and dramatists who, like St Paul in his famous Christ-poem in Philippians 2, are able in sharp and memorable phrases to declare under Caesar’s nose that Jesus is Lord and Caesar isn’t. This is part of the task of early Christian ”˜apocalyptic’: to create a glorious, poetically imagined world in which people are able to glimpse what it might mean to say that on the cross Jesus defeated all the powers of the world, and then to live from within that newly imagined world. And if the church’s artists, musicians and poets are to do this for tomorrow’s world they will need to know how to use the media itself wisely and well.

I am calling, therefore, for a fresh appraisal of the vocations of church and media alike, rooted in a larger biblical theology of the God of Israel, made known in Jesus and the Spirit, and able to address the multiple confusions and sorrows of today’s dangerous world. The vocations themselves are dangerous, there’s no question about that. We will get them wrong and need further internal and external critique and correction. But that is no excuse for not making a fresh start.

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7. We do not believe therefore that it is within our gift to consider human sexual relationships and what constitutes and enables our flourishing as sexual beings to be of ”˜secondary importance’. What is at stake goes far beyond the immediate pastoral challenges of human bisexual and same-sex sexual behaviour: it is a choice between alternative and radically different visions of what it means to be human, to honour God in our bodies, and to order our lives in line with God’s holy will.

This is a strong rebuke to those Church leaders who want to relegate the issue of sexuality to the level of ”˜adiaphora’ while focussing on institutional conformity. It is also a call to integrate our understanding of sexuality into a wider, positive vision of living as the people of God, rather than seeing it as just a pastoral issue for a minority.

8. At this crucial juncture, as our bishops pray and discern together regarding how the Church of England should walk forward at this time, we urge them not to depart from the apostolic inheritance with which they have been entrusted.

Of course, it could be argued that some Bishops have already departed from this inheritance! But the letter wisely does not refer to this.

9. Any further changes to practice or doctrine in these important areas will set the Church on a path of fundamental disunity. It would cause a break not only with the majority of the Anglican Communion, but with the consistent mind of the worldwide Church down many centuries. It will trigger a process of division and fragmentation among faithful Anglicans in England. Responses would vary, but the consequences for the life and mission of the Church will be far-reaching, both nationally and globally.

A serious warning which will no doubt be seen as a threat to schism. It’s significant that this letter came out just a few days after similar clear statements from the Global South and GAFCON. But it’s not saying to the Bishops “if you change, we will split”, but rather “if you change you have created a split”. There is no attempt at trying to reconcile the different views, or calls for further talks. This appears to be acknowledging that the Pilling/ Shared Conversations project, with its idea that different views and practices on sexuality can coexist in a united Church, has not succeeded.

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Patriarch Kirill drew Archbishop Justin Welby’s attention to the Russian Orthodox Church’s concern over the liberalization of the Church of England’s teaching on church order, particularly, the ordination of women as priests and bishops and on the family and morality. His Holiness Kirill expressed hope that the Church of England will oppose challenges of the modern world and seek to preserve the Gospel’s teaching.

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Built into the Christian faith is a powerful and comprehensive dynamic towards doing good. Of course anybody can conceive of a programme for dealing with what’s wrong with the world. The problem is that good intentions are inadequate without motivation. Fortunately, Christianity supplies exactly that. For Christians the motive for good deeds is simply the gratitude we feel in response to God’s grace in Christ. There is the expectation that we are to become progressively more like the Christ who redeemed us.

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The Archbishop, Metropolitan and Primate of the Church of Nigeria (Anglican Communion) and the entire Church received with delight, relief and optimism the news of the release of 21 of the Chibok girls that we had long been praying for in the last two years. This was particularly heartening at a time when hope was almost fading about whether these girls would return again. And while the release of these 21 girls is heartwarming, one hopes that it is an indication that the rest will be released in due course at which time the joy of the entire nation can be full.

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The Church of England is at a crossroads in her calling to bring hope and transformation to our nation. The presenting issue is that of human sexuality, in particular whether or not the Church is able to affirm sexual relationships beyond opposite sex marriage. But the tectonic issues beneath, and driving, this specific question include what it means to be faithful to our apostolic inheritance, the Church’s relationship with wider culture, and the nature of the biblical call to holiness in the 21st Century. ”¦

We do not believe ”¦ that it is within our gift to consider human sexual relationships and what constitutes and enables our flourishing as sexual beings to be of ”˜secondary importance’. What is at stake goes far beyond the immediate pastoral challenges of human bisexual and same-sex sexual behaviour: it is a choice between alternative and radically different visions of what it means to be human, to honour God in our bodies, and to order our lives in line with God’s holy will.

At this crucial juncture, as our bishops pray and discern together regarding how the Church of England should walk forward at this time, we urge them not to depart from the apostolic inheritance with which they have been entrusted. ”¦”

Read it all on Psephiso or Gafcon UK

I have just returned from participating in the Sixth Global South “South-to-South” Encounter of Archbishops, Bishops, Clergy, theologians and other leaders from 16 Provinces in the Global South (plus other orthodox Anglican representatives from Bangladesh, USA, Canada, and Australia). It was a privilege to represent the Province of North America (Anglican Church in North America) and to serve on the team that helped to draft the Communique from Cairo October 6, 2016.

With everything still fresh in mind, I’d like to point out seven (7) take-aways from the Global South Communique…
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..then the Communique turns its attention to the Mother Church itself, the Church of England (COE). In the context of just condemning those Provinces so closely linked, geographically and historically, to England, the Communique goes on to say “We are deeply concerned that there appears to be a potential move towards the acceptance of blessing of same sex union by COE.” (para. 31). The Global South is watching the Mother Church closely. In typically gracious fashion, the Global South cites the “potential move.” It hasn’t happened, yet. But it is on the table; the recommendations of the Pilling Report are before the COE General Synod. With grace, the Communique notes the unique role of the COE in the life of the Communion: how its decisions as the Mother Church impact the Communion more deeply, how its Primate (the ABC) is “first among equals.” But the Global South is watching nonetheless. And then it concludes with a not-so-subtle warning: the acceptance of the blessing of same sex union by COE “would have serious implications for us should it occur.” (para. 31).

What are those implications? How should we imagine them in the context of the statement about the role of the ABC as “first among equals”? The presence of the Bishops of Winchester and Durham, the next most senior Sees in the COE after Canterbury and York, highlights the gravity of the situation in the COE. The Global South is watching, and waiting.

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Three Christian converts each facing 80 lashes for drinking alcohol during Holy Communion are due before an Iranian court to challenge their sentences.

They were arrested on 13th May 2016 and charged with “acting against national security”, alongside Youcef Nadarkhani, a pastor once sentenced to death for apostasy.

Miles Windsor from Middle East Concern, an organisation which defends the religious freedoms of Christians, told Premier Christian Radio: “Do be praying that these men would be acquitted, that they will be freed.

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..When things fall apart, people are destroyed. It’s not something to be wished for. The integrity of Christianity””along with most forms of human decency””was not strengthened by the demise of the Roman Empire, nor by the collapse of the corrupted Weimar Republic. As a conservative, I believe that continuities, even twisted ones, form a more trustworthy basis for radical renewal than do the apocalyptic cataclysms of social chaos.
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Christians should see the present nadir of American politics and its enabling of a hollowed-out culture as a summons to deeper catechesis, more persuasive apologetics, fuller evangelical communion, brighter martyrdoms. Nor does this does preclude Christian engagement in public life, however difficult that may be in our present culture of “liberal” intolerance, precisely if our engagement is sustained by the renewal of a common witness of faith. As Christians, we bear terrible responsibilities, in our complicities and acquiescence, for a past that has brought us to this condition. We now bear even heavier constructive ones for the future. It is a venerable penance and vocation, that stands independent of the political parties of our era.

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The hobbits are worthy opponents of the allurement of the Ring exactly because their life-aims are so very modest. Wanting nothing more than to preserve the freedom of their own peaceable Shire, they have no grandiose ambitions. Their meekness uniquely qualifies them to destroy the Ring in the Cracks of Doom. Theirs is a Quest that can be accomplished by the small even more aptly than by the great – by ordinary folks far more than conventional heroes. In fact, the figure who gradually emerges as the rightful successor to Frodo is the least likely hobbit of them all, the comically inept, grammar-slaughtering, xenophobic – but also name-fulfilling creature – Samwise Gamgee.

Precisely in the unlikely heroism of the small but doughty does Tolkien’s pre-Christian world become most Christian and joyful. Whether in the ancient Nordic and Germanic, or else in the Greek and Roman worlds, only the strong and extraordinary are capable of heroism. The great man stands apart from his mediocre kith. He outdistances them in every way, whether in courage or knowledge.

It is not so in Middle-earth. The greatness of the Nine Walkers lies in the modesty of both their abilities and accomplishments. Their strength lies in their weakness, in their solidarity as a company unwilling to wield controlling power over others.

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Why do you think the cross, its image and message, is so captivating?

It seems as though the world knows in its bones that the cross of Jesus was the ultimate revelation of true power and true love. Most people for some of their lives, and some people for most of their lives, nurse sorrows and wounds whether secret or open; and the thought or sight of Jesus on the cross, perhaps particularly when it’s painted beautifully or set to wonderful and appropriate music, speaks of the true God not as a distant, faceless bureaucrat, nor as a bullying boss, but as the one who has strangely come into the middle of the pains and sorrows of the world and taken their full force on himself. In a sense, all of Christian theology, certainly theology of the cross, is the attempt to explain, to give a wise and scriptural account of, that very immediate, personal, visceral impact.

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