The COVID-19 pandemic had an enormous impact on how religious communities gather for worship.

In a Pew Research Center survey in July 2020, a few months after the coronavirus struck the United States, just 6% of Americans who regularly attend religious services said their house of worship was open to the public and holding services in the same way as before the COVID-19 outbreak. The vast majority reported either that their house of worship was not open for in-person services (31%) or that it was open but with changes to limit the spread of disease (55%).

More than a year and a half later, in March 2022, fewer than half of regular worshippers (43%) reported that their church, synagogue, mosque or other house of worship had completely returned to normal, pre-pandemic operations.

Yet, despite COVID-19’s widespread effects on how houses of worship operate, most Americans say their religious and spiritual lives have not been changed by the pandemic, according to a Center survey conducted in October 2024.

Read it all.

Despite COVID-19’s widespread effects on how houses of worship operate, most Americans say their religious and spiritual lives have not been changed by the pandemic. (2/5) pic.twitter.com/yOItnccrGF

— Michael (Chip) Rotolo (@mrotolo1) February 12, 2025

To understand Douthat’s method, recall a scene from the end of the third Indiana Jones film. Indy is faced with a choice: Let his father die or take a leap of faith. The leap in this case is literal, a physical step into a chasm with nothing to hold him up. He takes the step, and by a miracle of movie magic, doesn’t fall. There was a bridge in front of him all along, invisible to the human eye.

For some, this is a picture of true faith: a passionate, even reckless jump into the unknown, based on blind trust, not reason. Douthat demurs. As he writes, “Joining and practicing [some faith] is fundamentally a rational decision, not just an eyes-closed, trust-your-friends-and-intuitions jump.” You can and should consider the case in your mind.

Moreover, whatever the social benefits of church—and they are many!—they aren’t the place to start. They’re a byproduct of the thing itself, and that’s of interest only if it’s true. That’s why Douthat opts to “start with religion’s intellectual advantage: the ways in which nonbelief requires ignoring what our reasoning faculties tell us, while the religious perspective grapples more fully with the evidence before us.”

This is not a case for mere Christianity, then, so much as “mere religion.” Though Douthat ends the book with a chapter explaining why he is Roman Catholic, his aim is to clear the ground for religious commitment in general, to show why Hindus, Muslims, Buddhists, and Jews as much as Catholics and Protestants are not exotic residue of a superstitious past.

Read it all.

Christianity is having a moment.

Intellectuals are converting. Atheists are softening. Agnostics are hungry.@DouthatNYT’s “Believe: Why Everyone Should Be Religious” is a response to this moment and to the readers he’s trying to reach. https://t.co/UfEYYzZxbb

— Christianity Today (@CTmagazine) February 11, 2025

Every week, behind a half dozen security doors that lead to Unit 2—Tennessee’s death row—Kevin Burns holds a worship service. He leads Communion, prayer, liturgy, and a sermon with men who share his sentence.

Burns, 55, has been on death row at Riverbend Maximum Security Institution in Nashville for 30 years, convicted of felony murder in two young men’s deaths in 1992. A group that included Burns robbed another group and shot Damond Dawson, 17, and Tracey Johnson, 20. This particular murder charge, felony murder, applies to those present during an inherently dangerous crime even if they did not kill. Burns maintains his innocence in their killing.

For years, Burns has led Bible studies and prayed with other men on death row, going on to become an ordained minister in 2018 and start The Church of Life within prison walls.

Read it all.

The Church of Life might be the only congregation planted on death row by a prisoner serving a death sentence.https://t.co/9RSgYKZMtE

— kate shellnutt (@kateshellnutt) February 10, 2025

“Detaching the Church of England’s safeguarding staff from their current employers will almost inevitably create additional barriers to communication and cooperation, harming service delivery. Given that ‘service delivery’ in this context involves protecting children and vulnerable adults, any barriers whatsoever could have the most serious consequences,” the letter says.

“There is no doubt that transferring staff from 85 current employers to one yet-to-be-created employer will be destabilising, expensive, and likely to take far longer than expected,” the letter argues. “No other equivalent organisation in the UK employs its safeguarding staff in a separate body.”

It continues: “The disruption to recruitment and retention of staff, to existing relationships, and to morale would be considerable. Moreover, new structures bring new problems: a large national organisation is at least as likely to multiply layers of management as it is to improve frontline service delivery.”

Read it all.

Safeguarding professionals across the Church of England have urged the General Synod’s members not to back a proposal to outsource their work to a new national body https://t.co/aXrKJSuLfH

— Church Times (@ChurchTimes) February 5, 2025

Drawing on focus groups and interviews with 55 clerics, it highlights the extent to which the Church’s wider challenges, from financial deficits to division over the Living in Love and Faith process, are impacting on clergy well-being.

The report notes “the extremely difficult financial situation of many parishes” — described by one participant as “hugely, hugely horrible” — and the “high awareness of stipendiary ministers of the relationship between their stipend and parish finances, via the parish share”. This is, it says, “often emphasised to local churches by dioceses to incentivise them to pay their parish share in full, and, amid the current economic challenges, some participants report that their dioceses are reviewing the viability of parishes that do not do so.”

For stipendiary clergy, this could provoke concern for their parish. One participant described thinking: “If we don’t pay our common fund, then when I move, then are they going to say, ‘Well, you can’t have a vicar any more?’ And I feel the responsibility for that.”

For some, the question of parish share could “provoke a sense of shame within the diocese”. One commented that, when the diocese set out the cost of a stipendiary priest in a parish share request, they were “made to feel really expensive”. There was an assumption that the priest was the recipient of the cost (£70,000).

Read it all.

Always interesting reading latest from the Living Ministry study tracking clergy over 10 years. One finding was the impact of parish share requests on clergy themselves, including feeling "expensive" when the cost of the stipend is set out by the diocese https://t.co/fXiRDNpqJW

— Madeleine Davies (@MadsDavies) February 4, 2025

But when our institutions are weak and frayed, as many say they are now, the mature response is to root out bureaucratic rot while also strengthening our common bonds—the approach of a spade in one hand and sword in the other we see in Nehemiah 4:17. We defend and build simultaneously. We cannot simply critique church without seeking its peace and purity. We cannot tear down without also building up. We cannot sever spiritual growth from the manner and place in which Jesus says it takes place: the church.

Yuval Levin recently reminded us in the journal The New Atlantis that such institutional building is others-centered. We must take attention away from self to build for other (future) people. Levin’s criticism is sharp: “The inability to value those other people and judge them worthy of our work and sacrifice is a characteristic failing of a decadent society.” When we focus exclusively on our self-experience to the detriment of others, in the present or future, our cultural artifacts resemble a stagnant pond. There is no life there. 

In 2020, Ross Douthat identified American society as being in a period of decadence, “something that comes on civilizations when they’ve reached a certain stage, and it’s not clear where they go next.” Decadence, Douthat believes, happens after the ladder of success has been climbed: a sort of stalemate of cultural production and dialogue. Movies rehash the same stories, and sequels rule the day. We often see this stagnation in form before we see it play out in content.

Blue Like Jazz’s form felt new and edgy for young millennials and Gen Xers in 2003. In hindsight, the fruit it bore is that of a decadent society where the self is ultimately authoritative, where individuals self-select into churches that feed their values (rather than sharpen like iron on iron), and where our Christian message is no different from the world’s—if we stay in the church at all.

Read it all.

People in the Congolese city of Goma are “terrified in their homes”, the Bishop, the Rt Revd Martin Gordon, has said, as violence escalates and humanitarian conditions worsen.

Operations by the rebel armed group M23, which is backed by Rwanda, and Congolese Army forces have blocked key roads and closed all supply lines to Goma.

Bishop Gordon, who left Goma this week, said on Wednesday that people in the city were without power and in many areas there was no water. “The M23 seems to have control of large parts of the city,” he said. “The Congolese army are resisting in other areas. Civilians are being caught in the crossfire. Bodies are lying in the streets; 4000 prisoners have escaped.”

Camps of internally displaced persons had emptied, he said, as people fled to the city centre; churches were “filling as places of refuge”, and hospitals were “overwhelmed”.

Read it all.

Hospitals in Goma are swamped, bishop warns in peace plea as violence escalates https://t.co/TbawjMm5LS

— Church Times (@ChurchTimes) January 30, 2025

Senior  leaders in the diocese of Liverpool said on Wednesday that the Bishop of Liverpool, Dr John Perumbalath, should step aside from all ministry in the diocese.

Their intervention follows allegations that Dr Perumbalath sexually harassed a female bishop and sexually assaulted another woman — allegations that he denies (News, 28 January).

In a statement sent to the Archbishop of York, the diocese’s Dean, archdeacons, and the chairs of the houses of clergy and laity, wrote: “Having listened to clergy, congregations and staff at the diocesan offices and the cathedral it is with deep regret that the senior leadership of the diocese of Liverpool feel that the position of the Rt Revd Dr John Perumbalath is currently untenable. We believe that the allegations made by the female bishop need to be fully and properly investigated. We also believe that while these proper investigations are conducted the Bishop of Liverpool will need to step aside from all ministry in the Diocese of Liverpool.”

Speaking to Channel 4 News on Wednesday evening, the lead bishop for safeguarding, the Bishop of Stepney, Dr Joanne Grenfell, said: “I think these are serious allegations. They need a proper process to look at them to be fair to everybody involved. But I do think that, while that happens, he [Dr Perumbalath], should step back from ministry to give the Church the space to do that properly.”

Read it all.

“Having listened to clergy, congregations and staff at the diocesan offices and the cathedral it is with deep regret that the senior leadership of the diocese of Liverpool feel that the position of the Rt Revd Dr John Perumbalath is currently untenable."https://t.co/c7nM099SD1

— Church Times (@ChurchTimes) January 30, 2025

Readers interested in the growing diversity of the Christian story will find it useful to consider Shaw’s work alongside another recently published volume, The Palgrave Handbook of Christianity in Africa from Apostolic Times to the Present. Though focused mainly on African Christianity, it features several articles on the work of Black missionaries. Noteworthy contributions come from historians like Brian Stanley (who examines the important role of Black missionaries in Africa), David Killingray (who shows how emancipated slaves served the missionary movement), and Kimberly Hill (who considers how the concept of “Ethiopianism” spurred Black efforts at evangelization).

Studies like these offer a richer and fuller picture of the diversity of Christianity. Africans and African Americans embraced the gospel, transformed it in significant ways, and then made remarkable contributions to the growth of Christianity. Even today, we are only now beginning to appreciate the contours of this story. As Killingray notes, even the “evangelization of Africa” was “in the hands of Africans” and “often out of sight of European missions.”

Historians are now bringing these stories into the open, casting new light on the prophetic remarks of King David in Psalm 68:31–32. In the words of the King James Version, “Ethiopia shall soon stretch out her hands unto God” and sing the praises of the Lord.

Read it all.

Sermons, letters, diaries, journals.

A new book sifts through documents to bring to light the nineteenth-century history of African American missionaries.https://t.co/momIunqmmF

— Christianity Today (@CTmagazine) January 23, 2025

Neither N. T. Wright, author of major original theological research such as The Resurrection of the Son of God or The Climax of the Covenant, nor Tom Wright, author of the popular series . . . for Everyone (including two slim volumes, Acts for Everyone), needs any introduction. The current volume springs from a series of lectures first delivered in Oxford in 2023 and elaborated in Houston, Texas, during that summer. It is typical of the author’s informal and cheerful spoken style; the reader experiences him challenging, correcting an imaginary audience, almost singing the occasional musical illustration.

Clearly the product of wide learning, the book is not itself a work of scholarship, but, as it claims, a challenge. There are brilliant nuggets, such as the bracketing of Acts at beginning and end by emphasis on the Kingdom of God restored to Israel or the critical sketch of the Church at Corinth, “arrogant, puffed up, casual, chaotic, soft” because they avoided persecution, or the claim that worship of the gods then was like electricity today: no household could function without it. But the real joy of the book is its confident, free-ranging suggestions for further explorations: e.g. a new Temple theology.

Read it all.

(2009 [London] Times) Tom Wright–The Church must stop trivialising #Easter https://t.co/QRZfgvbKEq #easter2019 #anglican #theology #apologetics #21stc pic.twitter.com/iJmw4MoY9g

— Kendall Harmon (@KendallHarmon6) April 22, 2019

The viewer first recoils at this dystopian society’s upside-down standard of beauty. “Eye of the Beholder” asks us to think about where we get our standards of beauty in the first place. But more importantly, the show invites us to recoil even more at what they do with those who fail to achieve their standard. 

The Christian knows that God offers sure and true answers. But what is the Christian to do in response to those who have different answers? Who don’t know the truth? That question was settled by the founders of this country when they wrote the U.S. Constitution and its First Amendment, but that foundation is being undermined by Christian nationalists who seek to “merge Christian and American identities, distorting both the Christian faith and America’s constitutional democracy.”

The original audience Serling sought to challenge were communist sympathizers and Cold War-era dictators and all who would fall for the false comforts offered by such. That challenge is recurring. 

Janet offers timeless wisdom when she cries out to her physician: 

“Who are you people, anyway? What is this state? Who makes up all the rules and the statutes and the traditions? The people who are different have to stay away from other people who are normal. The state isn’t God, Doctor.”

Today, those advocating Christian nationalism might heed Janet’s words.

Read it all.

A good one from @KSPrior:

“Who are you people, anyway? What is this state? Who makes up all the rules and the statutes and the traditions? The people who are different have to stay away from other people who are normal. The state isn’t God, Doctor.”https://t.co/xgKwAHsFG3

— W. David O. Taylor (@wdavidotaylor) January 24, 2025

Phillips Brooks died on Monday, 23 January 1893, at the age of 57. On the day of his funeral, 26th January, Boston came to a virtual standstill. “The Boston stock exchange many of the business houses of the city closed from 11 o’clock until two, “reported the New York Times, “and brokers and clerks swell the throng that blackened Copley square“ in front of Trinity Church and filled the surrounding streets. Brooks’s body had lain in state on the west porch of the church since 8 AM while 15,000 mourners filed by.

–John Frederick, Wolverton , The Education of Philip Brooks (Urbana: University of Illinois Press, 1995), page 1

"Topical preaching may be interesting but it grows unsatisfactory because it does not fasten itself to the authority of Scripture. It tempts the preachers' genius & invention, but is apt to send people with a feeling that they have heard more from him than God"
–Phillips Brooks pic.twitter.com/xDvPmswNa2

— Expositors Collective (@expositcllctv) January 20, 2025

We have waited for more than 340 years for our constitutional and God given rights. The nations of Asia and Africa are moving with jetlike speed toward gaining political independence, but we still creep at horse and buggy pace toward gaining a cup of coffee at a lunch counter. Perhaps it is easy for those who have never felt the stinging darts of segregation to say, “Wait.” But when you have seen vicious mobs lynch your mothers and fathers at will and drown your sisters and brothers at whim; when you have seen hate filled policemen curse, kick and even kill your black brothers and sisters; when you see the vast majority of your twenty million Negro brothers smothering in an airtight cage of poverty in the midst of an affluent society; when you suddenly find your tongue twisted and your speech stammering as you seek to explain to your six year old daughter why she can’t go to the public amusement park that has just been advertised on television, and see tears welling up in her eyes when she is told that Funtown is closed to colored children, and see ominous clouds of inferiority beginning to form in her little mental sky, and see her beginning to distort her personality by developing an unconscious bitterness toward white people; when you have to concoct an answer for a five year old son who is asking: “Daddy, why do white people treat colored people so mean?”; when you take a cross county drive and find it necessary to sleep night after night in the uncomfortable corners of your automobile because no motel will accept you; when you are humiliated day in and day out by nagging signs reading “white” and “colored”; when your first name becomes “nigger,” your middle name becomes “boy” (however old you are) and your last name becomes “John,” and your wife and mother are never given the respected title “Mrs.”; when you are harried by day and haunted by night by the fact that you are a Negro, living constantly at tiptoe stance, never quite knowing what to expect next, and are plagued with inner fears and outer resentments; when you are forever fighting a degenerating sense of “nobodiness”–then you will understand why we find it difficult to wait.

There comes a time when the cup of endurance runs over, and men are no longer willing to be plunged into the abyss of despair. I hope, sirs, you can understand our legitimate and unavoidable impatience. You express a great deal of anxiety over our willingness to break laws. This is certainly a legitimate concern. Since we so diligently urge people to obey the Supreme Court’s decision of 1954 outlawing segregation in the public schools, at first glance it may seem rather paradoxical for us consciously to break laws. One may well ask: “How can you advocate breaking some laws and obeying others?” The answer lies in the fact that there are two types of laws: just and unjust. I would be the first to advocate obeying just laws. One has not only a legal but a moral responsibility to obey just laws. Conversely, one has a moral responsibility to disobey unjust laws. I would agree with St. Augustine that “an unjust law is no law at all.”

Read it all.

Get a glimpse of the man beyond the momentous speech he delivered at the March on Washington. https://t.co/Zo3sMwtkJB

— Smithsonian Magazine (@SmithsonianMag) January 20, 2025

I also came to see that liberalism’s superficial optimism concerning human nature caused it to overlook the fact that reason is darkened by sin. The more I thought about human nature the more I saw how our tragic inclination for sin causes us to use our minds to rationalize our actions. Liberalism failed to see that reason by itself is little more than an instrument to justify man’s defensive ways of thinking. Reason, devoid of the purifying power of faith, can never free itself from distortions and rationalizations.

In spite of the fact that I had to reject some aspects of liberalism, I never came to an all-out acceptance of neo-orthodoxy. While I saw neo-orthodoxy as a helpful corrective for a liberalism that had become all too sentimental, I never felt that it provided an adequate answer to the basic questions. If liberalism was too optimistic concerning human nature, neo-orthodoxy was too pessimistic. Not only on the question of man but also on other vital issues, neo-orthodoxy went too far in its revolt. In its attempt to preserve the transcendence of God, which had been neglected by liberalism’s overstress of his immanence, neo-orthodoxy went to the extreme of stressing a God who was hidden, unknown and “wholly other.” In its revolt against liberalism’s overemphasis on the power of reason, neo-orthodoxy fell into a mood of antirationalism and semifundamentalism, stressing a narrow, uncritical biblicism. This approach, I felt, was inadequate both for the church and for personal life.

So although liberalism left me unsatisfied on the question of the nature of man, I found no refuge in neo-orthodoxy. I am now convinced that the truth about man is found neither in liberalism nor in neo-orthodoxy. Each represents a partial truth. A large segment of Protestant liberalism defined man only in terms of his essential nature, his capacity for good. Neo-orthodoxy tended to define man only in terms of his existential nature, his capacity for evil. An adequate understanding of man is found neither in the thesis of liberalism nor in the antithesis of neo-orthodoxy, but in a synthesis which reconciles the truths of both.

Read it all.

Martin Luther King, Jr. Day was first celebrated in 1986 to honor the life & legacy of the influential leader of the Civil Rights Movement. His statue in the MLK Memorial shows Dr. King taking a determined stand; nonviolent, but unwavering in his vision for a better America. pic.twitter.com/4H4GcRsxow

— National Mall NPS (@NationalMallNPS) January 20, 2025

You can find the full text here.

I find it always is really worth the time to listen to and read and ponder it all on this day especially–KSH.

Almighty God, who by the hand of Moses thy servant didst lead thy people out of slavery, and didst make them free at last: Grant that thy Church, following the example of thy prophet Martin Luther King, may resist oppression in the name of thy love, and may strive to secure for all thy children the blessed liberty of the Gospel of Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, now and forever. Amen.

On Martin Luther King Jr. Day, we recommit to being guided by Dr. King’s light.

We must continue his march forward to a more perfect union. pic.twitter.com/vTIEzniQi3

— The White House (@WhiteHouse) January 20, 2025

While few modern proponents of doctor-assisted death would argue that sick people should “make way” when their lives become a draw on others’ resources, they don’t appear to believe this—inevitable—outcome should prevent the practice from being legalized. This troubling attitude goes against the U.K.’s historically Christian approach to dying people, including the belief that every person has intrinsic value, and every life ought to be equally cherished and protected.

Every single one of us has been or will be a “burden” on others. When we are young, we depend upon the care and provision of our parents. When we grow ill, or elderly, we require support from our family and friends. This is not a bad thing; to be human is to be dependent. When it comes to helping those with terminal illness, properly resourced palliative care is highly effective at mitigating suffering and ensures that every patient hears a loving message: “It’s good that you’re alive.”

U.K. politicians must ask themselves what kind of society they want to create: One where an individualistic “right to die” sees vulnerable and marginalized Britons confronted with the option of suicide and pressured to pursue it; or a society where suicide is never viewed as a fitting response to suffering, where every citizen is recognized to have intrinsic and equal value, safeguarded from harm, and offered compassionate, life-affirming support.

As the Canadian ethicist Ewan Goligher noted: “A nation’s laws are a teacher.” Legalizing assisted suicide teaches society to doubt human value and to see it as merely extrinsic and conditional. Prohibiting it reflects the true depth of human dignity.

Read it all.

It’s Good That You’re Alive https://t.co/n78pfTOVXG “As the Canadian ethicist Ewan Goligher noted: ‘A nation’s laws are a teacher.’ Legalizing assisted suicide teaches society to doubt human value and to see it as merely extrinsic and conditional”

— David Mulroney (@David_Mulroney) January 17, 2025

McCartney said Promise Keepers grew out of tension in his own life. His zeal for success as a football coach came into conflict with his desire to be the husband and father he felt God wanted him to be. His struggle to reconcile those tensions led him to launch the ministry that fused evangelical spirituality, big-tent revivalism, sports celebrity, and therapeutic masculinity—and to eventually walk away from coaching while he was still at the top of his game.

He was inducted into the College Football Hall of Fame in 2013. But his greatest legacy was as a Christian. While many Christian football coaches came before him and many after, few burned as bright as McCartney or extended their influence as wide.

“Bill McCartney’s absolute commitment to Jesus Christ was and is a beacon for all of us,” Bill Curry, a coaching contemporary, told Christianity Today. “We will always remember and do our best to honor his memory.”

McCartney died on Friday, January 10, at the age of 84.

Read it all.

Bill McCartney led the Colorado Buffaloes to a national title and started a movement urging men to take responsibility for their faith, families, and communities.

The football coach died on January 10, at the age of 84.https://t.co/EcpYlsfejr

— Christianity Today (@CTmagazine) January 15, 2025

Fire Chief Stephen Freeman has lived in Bat Cave, North Carolina, for more than six decades. He’s seen severe and deadly weather events. But he’d never seen anything like the force of water that swept through the southern Appalachians in September of last year. He said he’s also experienced God’s presence and the love of God’s people in amazing ways.

“What’s happened is catastrophic,” he said. “But you can see God’s love coming in. It is so good to see God in action. Actions speak louder than words. And the love of Christ has shown through Samaritan’s Purse. They’re in it for the long haul.

“You see God’s beauty in all this instead of seeing all this destruction. Taking something that’s real bad and turning it into something good. Everything is getting better every day.”

Read it all and please take the time to watch the powerful video.

Prime Minister Kyriakos Mitsotakis, Athens Mayor Haris Doukas, several ministers, MPs, and representatives of the political and military leadership attended the Divine Liturgy at the Church of Dionysios Areopagite and the Blessing of the Waters at the Athens Reservoir.

“The sunlit Greece celebrates Epiphany with grandeur, drawing strength and hope from its message,” Prime Minister Mitsotakis remarked after the ceremony.

Read it all.

(Tovima) Believers Celebrate the #Epiphany Around the World- Photos https://t.co/o2b2sVuNLG 'President of the Republic, Katerina Sakellaropoulou, attended the celebrations in Kilkis, where she participated in the Divine Liturgy at the Holy Metropolitan Church of the…

— Kendall Harmon (@KendallHarmon6) January 10, 2025

There are 26 in total,

take a look at them all.

A man takes a dip in icy waters during the #Epiphany celebration, amid Russia's attack on Ukraine, in #Kyiv, #Ukraine pic.twitter.com/6oG9kLwKt9

— Hans Solo (@thandojo) January 7, 2025

Why? A believer myself, I’ve spent weeks talking to my fellow faithful and to clergy at all levels, trying to find the answer. St Paul distilled Christianity down to three things: faith, hope and love. In my many discussions, I found plenty of the first, although little agreement about what it was placed in; not much of the second; and the third, well, it was in short supply.

I came away thinking that, for the CofE, this really might be the end of days. The first horseman of this coming apocalypse is the ugliest: the church’s hideous record of abuse.

We’re talking about the case of John Smyth, an evangelical Christian whose sadistic sexual beatings brutalised more than 100 young men over four decades. It was the Makin report into the case that forced Welby to resign when it revealed that he had known Smyth for decades and had failed to report the case to police when he was made aware of allegations in 2013.

Read it all (registration or subscription).

Scandals, schism and decay: is the Church of England doomed?

Justin Welby and others have left in disgrace and the gaps between factions are widening. Stephen Bleach meets vicars across the country to see if the institution can be saved https://t.co/jjTE0Fuk5s

— The Times and The Sunday Times (@thetimes) December 22, 2024

Diocesan bishops are facing fresh demands for the abolition of their seats in the House of Lords. Parliament is considering new legislation to end the centuries-old presence of hereditary peers, and is questioning the presence of the Lords Spiritual (News, 1 November).

In the Second Reading of the House of Lords (Hereditary Peers) Bill, debated over two sessions last week, Baroness Smith of Basildon, the Leader of the House, said: “The intention is crystal clear: to end the hereditary element of the second Chamber before embarking on further changes.”

On behalf of the Government, she explained how the proposed legislation had been part of the Labour election manifesto this year, and described the proposals to remove the 92 hereditary peers who currently sit as “a reasonable and well-trailed piece of legislation”.

Read it all.

Diocesan bishops are facing fresh demands for the abolition of their seats in the House of Lords. Parliament is considering new legislation to end the centuries-old presence of hereditary peers, and is questioning the presence of the Lords Spiritual https://t.co/RfyHB0jAHO pic.twitter.com/Aa5WU00tEE

— Church Times (@ChurchTimes) December 19, 2024

“I know there are other bishops who felt the Archbishop of Canterbury should resign because I spoke to them in the days before,” [Bishop Helen-Ann] Hartley, 51, says. “So when I made the initial call, I fully expected one or two colleagues to come out and say, ‘we agree with the Bishop of Newcastle’. When, instead, there was this wall of silence, I was pretty exposed and did feel frozen out.

“I had a few private contacts, ‘hope you’re OK’, ‘just let me know if you want a cup of tea’, ‘thoughts and prayers’ but I really wanted colleagues — some colleagues at least — to speak out publicly to support my interventions.”

Confident, engaging and thoughtful, with a ready smile, Hartley confesses to feeling “a degree of vulnerability” after recent events. So much so that, in London this week to attend the House of Lords, she has been avoiding the Bishops’ robing room.

“I don’t feel able to go into the Bishops’ robing room at the moment on my own. You might say that’s an overreaction but I don’t feel confident enough to go into that room with colleagues present. So I’ve asked for my robes to be moved. And I’m really sad that’s the case but I have to look after myself in this too. I hope it’s temporary.”

Read it all (registration or subscription).

“The next archbishop has to … deal with the systemic issues of dysfunction both in the institution & its central capacity, but also in the House of Bishops in terms of cultures around power, privilege & entitlement that persist”https://t.co/9KKWui8SAe

— HouseofSurvivors (@HseofSurvivors) December 13, 2024

Christians are not alone in valuing life; many Jews, Muslims, and other people of goodwill also affirm the intrinsic goodness of human life. But there is a distinctly Christian conviction at work here, and it is bedrock to our faith: Every human being, from conception to death, is created by God, loved by him, and stands under his protection. 

The claim that innocent human life is inviolable is not primarily a claim about us humans, then, but about our Creator. To murder (or torture or enslave, as the church father Gregory of Nyssa saw as early as the fourth century) is to trespass without authority, to assert rights where one has none. It is to unsay God’s “very good” spoken over a fellow creature, to reject and despise a man or woman whom the Lord has brought into being and for whom Christ died. Inviolability is the upshot of our creation in the divine image. 

Unlike many topics in theology and ethics, this is not an issue on which the church has ever been ambiguous. There were no early church councils to debate the taking of innocent life. It didn’t take centuries of conflict to adjudicate. On the contrary, Christians were known from the start for their adamant rejection of pagan disrespect for those unwanted by their families or deemed socially useless—the unborn and newborn, disabled and elderly. 

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Why do Christians oppose euthanasia?

Brad East’s answer:https://t.co/cviFstiPVB

— Christianity Today (@CTmagazine) December 11, 2024

The “atmosphere of blame and guilt” that has followed publication of the Makin Review is creating a culture of fear that encourages cover-up, the Bishop of Blackburn, the Rt Revd Philip North, warned this week.

He spoke of “real fear in the local church” among clergy and parish safeguarding officers (PSOs), who needed reassurance about their practice, and of the importance of creating a “no-blame atmosphere, where we are asking not who but why, where we are all looking to improve in an atmosphere where we won’t be hung out to dry.

“I regret this atmosphere of blame and guilt that has followed Makin and is being stirred up by all sorts of people including some of my colleagues, because it creates a culture of fear, and and a culture of fear encourages cover-up,” he said on Tuesday. “Whereas, for good safeguarding, you need a no-blame culture.

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Clergy are scared of a culture of guilt and blame, says Bishop of Blackburn https://t.co/hKcPNAe9Dg

— Church Times (@ChurchTimes) December 7, 2024

Attendance at Christmas services leapt by 20 per cent last year and the number of worshippers at Easter was up 8.6 per cent as Church of England congregations experienced a third year of growth, the latest full annual statistics show.

The number of regular worshippers in the Church of England edged above a million in 2023 for the first time since the Covid-19 pandemic, according to the Statistics for Mission 2023 report.

Overall attendance remains below 2019 levels but the report published today shows numbers recovering towards the pre-pandemic trend.

The report confirms the pattern highlighted in preliminary headline figures for 2023 published in May of this year, with some upward revisions.

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Welcome Advent. Welcome 240 to our church. Welcome, welcome, welcome. pic.twitter.com/EjRY5eNmv3

— Tom Sander (@RevThomasSander) December 2, 2024

Yesterday, I gave my farewell speech in the House of Lords, as part of a debate on housing and homelessness. I would like to apologise wholeheartedly for the hurt that my speech has caused. I understand that my words – the things that I said, and those I omitted to say – have caused further distress for those who were traumatised, and continue to be harmed, by John Smyth’s heinous abuse, and by the far reaching effects of other perpetrators of abuse. I did not intend to overlook the experience of survivors, or to make light of the situation – and I am very sorry for having done so. It remains the case that I take both personal and institutional responsibility for the long and retraumatising period after 2013, and the harm that this has caused survivors. I continue to feel a profound sense of shame at the Church of England’s historic safeguarding failures.

(Found here).

The Archbishop of Canterbury has suggested that he may not have been personally responsible for the Church of England’s mishandling of a child sexual abuse scandal.

In his final House of Lords speech as Archbishop, the Most Rev Justin Welby implied that the institution’s failure to stop serial predator John Smyth would have warranted his resignation regardless of his own personal culpability.

He said that a “head” had to “roll”, and that this would have been the case “whether one is personally responsible or not”.

“The reality is that there comes a time, if you are technically leading a particular institution or area of responsibility, where the shame of what has gone wrong, whether one is personally responsible or not, must require a head to roll,” he said.

“And there is only, in this case, one head that rolls well enough.”

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Archbishop of Canterbury implies he is not responsible over sex abuse scandalhttps://t.co/DtcUXG4mEU

— The Telegraph (@Telegraph) December 5, 2024

Bishop Mullally, who is the C of E’s lead bishop for health care and a former Chief Nursing Officer for England, said: “The Church of England believes that the compassionate response at the end of life lies in the provision of high quality palliative care services to all who need them.

“Today’s vote still leaves the question of how this could be implemented in an overstretched and under-funded NHS, social care, and legal system. Safeguarding the most vulnerable must be at the heart of the coming parliamentary process; today’s vote is not the end of the debate.”

The Archbishop of York was reported in the Guardian as saying: “I regret this decision. It changes the relationship between the state and its citizens, between doctors and their patients, and within families between children and their terminally ill relatives. Once begun it will be hard to undo and control.”

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Church figures have expressed concern after the first steps towards making assisted dying legal in England and Wales were taken on Friday. https://t.co/O4jCF3HaEI

— Church Times (@ChurchTimes) December 2, 2024