Leaders from historically African-American Methodist churches have joined in Washington, D.C. to publicly call for the United States to confront racism and demand legal solutions to bring about racial equality.

Members of the African Methodist Episcopal Church, AME Zion Church, Christian Methodist Episcopal Church, and Union American Methodist Episcopal Church held a Sept. 1 and 2 event entitled “Liberty and Justice for All.”

“With the election of the first black president in the United States, many people may think that the country has entered an era in which racism has ended,” said Bishop Reginald Jackson, ecumenical officer and chair of the social action commission of the AME Church.

The meeting convened by churches, many of which belong to the World Council of Churches, was called to discuss criminal justice reform, education, economic justice, gun reform and voting rights, the WCC said.

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At the start of the 7th century, Christianity was making slow advances across much of Western Europe. Anglo-Saxon England was just receiving the faith, which had as yet made few inroads into most of the Germanic world. The Frankish lands were notionally Christian, but in a political environment so savage and chaotic that it made Game of Thrones seem as polite and domestic as Downton Abbey. For any objective observer, there was no doubt that the faith’s spiritual and theological centers lay far to the east, in the surviving Roman Empire based in Constantinople, and in the Christian cultures that flourished in Persian realms. If the Christian world had a center of gravity, it was located not far from Antioch, in western Syria. The church’s core languages of thought and debate were Greek, Coptic, and Syriac, with Latin an optional extra.

That was the world, then, that from the 630s experienced the sudden shock of the Arab conquests and the eruption of Islam. That point needs emphasizing because we so often view Christian history through the eyes of Europeans and specifically Latins, who would eventually dominate the church. It is easy, then, to think of the Islamic conquest as affecting the distant fringes of the “Christian world” rather than, as we now see, its heart and center.

Within a century, an Islamic empire ruled from the shores of the Atlantic deep into Central Asia, with Muslim élites a tiny minority ruling over Christians, Jews, and Zoroastrians. The literate and cultured Christians of the eastern lands were thus on the front lines of this epochal transformation, which they struggled to fit into their schemes of historical interpretation, their salvation history. As Michael Phillip Penn remarks, “For those interested in the history of early Christianity, ignoring the post-630s churches in the Middle East meant ignoring almost half of that period’s Christians.” (I would suggest well over half.)

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The creation of the European Coal and Steel Community (ECSC) in 1952 was a landmark, giving Europe its first organisation with genuinely supranational characteristics. By setting German and French coal and steel production under a new independent ”˜High Authority’ it was intended that the major powers could never again engage in warfare against each other. European co-operation began with peace-making, reconciliation and forgiveness.

Three of the key players in post-war reconstruction were Robert Schuman (prime minister then foreign secretary of France) Konrad Adenauer (chancellor of Germany) and Alcide de Gasperi (prime minister of Italy). Each of these men were Roman Catholics who put their faith into practice in Christian Democracy.

Schuman was outspoken that reconstruction was only possible in a Europe ”˜deeply rooted in Christian values’. And Adenauer saw the creation of new European structures as a ”˜real Christian obligation’. Together with the (Catholic) French diplomat Jean Monnet, they were the early advocates and architects of European Union.

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#OnThisDay London Blitz began, 1940. Hear a firefighter on living with death and destruction http://t.co/Qv1eYQquuF pic.twitter.com/9rKrPHTO9n

— BBC World Service (@bbcworldservice) September 7, 2015

The piece is just under 9 minutes long; listen to it all–KSH.

We honor too the contributions of labor to the strength and safety of our Nation. America’s capacity for leadership in the world depends on the character of our society at home; and, in a turbulent and uncertain world, our leadership would falter unless our domestic society is robust and progressive. The labor movement in the United States has made an indispensable contribution both to the vigor of our democracy and to the advancement of the ideals of freedom around the earth.

We can take satisfaction on this Labor Day in the health and energy of our national society. The events of this year have shown a quickening of democratic spirit and vitality among our people. We can take satisfaction too in the continued steady gain in living standards. The Nation’s income, output, and employment have reached new heights. More than 70 million men and women are working in our factories, on our farms, and in our shops and services. The average factory wage is at an all-time high of more than $100 a week. Prices have remained relatively stable, so the larger paycheck means a real increase in purchasing power for the average American family.

Yet our achievements, notable as they are, must not distract us from the things we have yet to achieve. If satisfaction with the status quo had been the American way, we would still be 13 small colonies straggling along the Atlantic coast. I urge all Americans, on this Labor Day, to consider what we can do as individuals and as a nation to move speedily ahead on four major fronts.

First, we must accelerate our effort against unemployment and for the expansion of jobs and opportunity.

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Union leaders have forgotten the religious roots of organized labor in this country. Terence Vincent Powderly, who led the Knights’ outreach across the nation, was a devout Catholic influenced by his Baptist lay preacher predecessor, Uriah Stephens. Powderly, a nonsmoking teetotaler, attributed the roots of the labor movement to Christianity.

Writing in 1893 on the history of the Labor Day observance ”” which had begun only the year before and wasn’t declared a national holiday until President Grover Cleveland acted in 1894 ”” Powderly recounted centuries of labor history:

“Trades-unionists, members of guilds, leagues and other organizations of workingmen embraced Christianity and proclaimed its doctrines as being especially advantageous to the welfare of the toiling poor,” he said.

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On this day””this American holiday- we are celebrating the rights of free laboring men and women.

The preservation of these rights is vitally important now, not only to us who enjoy them””but to the whole future of Christian civilization.

American labor now bears a tremendous responsibility in the winning of this most brutal, most terrible of all wars.

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While the United States remains shaped by Christianity, the faith’s influence””particularly as a force in American politics and culture””is slowly waning. An increasing number of religiously unaffiliated, a steady drop in church attendance, the recent Supreme Court decision on same-sex marriage, and the growing tension over religious freedoms all point to a larger secularizing trend sweeping across the nation.

But how do the numbers stack up? Is America, home to the largest Christian population in the world, actually becoming a “post-Christian” nation? In a recent study, Barna Group analyzed 60,808 interviews conducted over a seven-year period to measure irreligion in American cities. Currently, 78% of Americans describe themselves as “Christian,” but in order to dig deeper than just self-affiliation, Barna Group looked at a variety of key faith indicators for both belief and practice.

To measure a person’s level of irreligion, Barna Group tracks 15 metrics related to faith (you can find the full list of 15 at the end of the article). These factors speak to the lack of Christian identity, belief and practice. These factors include whether individuals identify as atheist, have never made a commitment to Jesus, have not attended church in the last year, or have not read the Bible in the last week.

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And what else has Davis done? This returns us to my earlier question. She has also said she can accept compromises that give same-sex couples their marriage licenses, including in her county, through the hands of other people or with licenses that do not require her signature.

Here is a another detail that I wish I was seeing in print: Under current Kentucky law, does the county clerk’s signature or name have to be on every marriage license, even if it is physically handed to citizens by someone else? This would explain why Davis is refusing to allow her staff to distribute the licenses in their current form. She has said she has no problem with someone else signing them or issuing marriage licenses that do not contain a signature, if the law can be tweaked to allow that.

Are these important facts in this story, the facts concerning her willingness to compromise and allow same-sex marriages to commence?

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Martin Cavender, who has died aged 68, was one of the most charismatic evangelists who never wore a dog collar; his background was as a West Country solicitor specialising in ecclesiastical work, but it was as an evangelist with a gift for preaching ”“ a combination of encouragement and dynamism ”“ that he gained renown.

He was the first layman to preach in Westminster Abbey at a bishop’s consecration. Having asked an eminent churchman who loved his style what tone might be suitable, Cavender received the reply: “Give us both barrels.” Cavender obliged, concluding his address with a prayer “written by a friend of mine who is”¦ banged up in Dartmoor Prison”.

On behalf of the Church of England’s evangelical initiative Springboard, Cavender established links with Church groups around the world. He was sent to help rewrite the Church’s constitution in Rwanda after that country’s genocide.

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As recent events have demonstrated, we should not. China’s stock market crash is not the work of malicious financial journalists and short-selling hedge funds, but a signal of difficult time ahead and perhaps even of an economic road-crash to come. After nearly 35 years of spectacular progress, the Chinese economy faces multiple challenges on many fronts which are not going to be solved by denying harsh realities and imprisoning journalists.

The progress of recent decades belies an industrial sector which in truth has become quite seriously uncompetitive by international standards. Many of China’s factories need completely retooling to keep up with developments in robotics and other forms of mechanisation. Yet if industry is to get less labour intensive, this only further steepens the challenge of employment creation.

It is reckoned that China needs to create some 20 million jobs a year just to keep pace with employment demand as the population shifts from land to town, eight million of them in high-end professions to cater for the country’s burgeoning output of graduates. China’s modernisation has created a monster which it is struggling to feed.

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Germany and France pressed the rest of Europe to end squabbling over its exploding migration crisis that is sowing new political divisions across the Continent.

German Chancellor Angela Merkel and French President François Hollande called for a burden-sharing system to distribute across the European Union the swelling numbers of people arriving from violent regions in the Middle East, Africa and South Asia.

Their call for action came as hundreds of migrants faced off with Hungarian police and after a photograph of a Syrian boy lying dead on the beach in Turkey, drowned trying to reach a Greek island, appeared on the front pages of newspapers across Europe. The image sparked outrage at what critics say is the European Union’s timid response to the crisis.

“It’s a tragedy,” Mr. Hollande said of the boy’s death, “but it’s also an appeal to the European conscience.”

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Veterans and US officials gathered in Pearl Harbor to mark the 70th anniversary of the end of World War Two.

Admiral Scott Swift, commander of the US Pacific Fleet, addressed the hundreds gathered on the deck of the now decommissioned battleship USS Missouri.

Japanese Foreign Minister Mamoru Shigemitsu and Army General Yoshijiro Umezu signed formal surrender documents on the same deck on 2 September, 1945.

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Charleston has always been known as a drinking city, but newly available statistics show exactly how much alcohol is behind the reputation: Its consumption levels far exceed the national average, contributing to a situation that public health researchers describe as worrisome.

But the numbers that trouble researchers are also deeply reflective of Charleston’s history and culture, which is currently being promoted on an unprecedented global scale. To better understand the incipient clash between a centuries-long tradition of private drinking and rabid public interest in the city that spawned it, The Post and Courier is taking a two-part look at the state of local alcohol consumption, starting with this review of relevant data.

According to statistics compiled independently by the University of Wisconsin’s Population Health Institute and the University of Washington’s Institute for Health Metrics and Education, Charleston’s alcohol consumption patterns are oddly upper Midwestern in nature. The city’s imbibing habits most closely mirror those of places such as Milwaukee, where nearly half of the population claims German ancestry and enough snow falls every year to bury an average fourth-grader.

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Dear Muddled:

Don’t be so hard on yourself. As the editors of the traditions gathered together under the name “Jeremiah” wrote: “The heart is perverse above all things, and unsearchable, who can know it?” Pascal, though only a Frenchman, expressed a similar sentiment when he said, “The heart has its reasons that reason knows not.” What these authors, separated by centuries, agree upon is this: you cannot control whom you love.

The important thing is that we find a way for you to feel welcome in the Church in your clandestine extramarital relationship with Magdalena. Is it right to call a committed, though unorthodox, loving relationship adultery? I think not. So enjoy the blessings of love (and love!) and do not let small-hearted naysayers keep you from communion!

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Within the space of a couple of decades, a robot may be writing this article. It will probably be delivering your post. And if it isn’t driving your car, you’ll need to get with the times.

In the last half a decade, artificial intelligence (AI) has moved from a pipedream, or the domain of science fiction, to a reality that is certain to have a profound impact on our lives.

Not only is AI certain to make millions of jobs that exist today obsolete, it will also force us to ask major questions, about privacy, laws and ethics.

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In less than two years we will have a referendum on our place in Europe. There will be passionate arguments on both sides.

POverlaid Flagseople will say that we should not take the risk of leaving, others that it is less of a risk than staying. There will be talk of national sovereignty, of national confidence, of repatriation of laws, or being bound by European laws over which we have no control. The only certainty is that there will be much heat, probably slightly less light, but that it is a hugely important decision, with thoughtful and committed people, including Christians, on both sides.

But what about those in the UK for whom our membership, or withdrawal, from the Union, is not a major question, those for whom the needs and responsibilities of each day take precedence, and mention of political debates such as this leave them cold?

This new blog is a contribution to the debate. It is a joint initiative between the Church of England and the Church of Scotland…

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As a reader, I expected that Putnam would exhort me to tutor, attend a diverse church, babysit for a single mom, move to a poorer neighborhood””to take action. After all, his fond memories of Port Clinton emphasize its warm social cohesion. Perhaps Putnam assumed the exhortation to personal action was obvious, and omitted it. If so, he missed an opportunity to turn theoretical discussions of inequality into a non-political social movement toward renewed community.

Putnam’s proposals for government transfers, better-paid teachers, and free sports teams may represent helpful stepping stones to children who are socially secure and were raised in a stable, disciplined home, as his poor classmates were. But the children of Our Kids demonstrate painfully that outside influences are too little, too late for those from broken homes.

In 1959, eight out of eight poor parents in Our Kids had been present throughout their children’s lives.* In 2015, that was true of two out of twelve. Putnam does not have a plan that will help the kids whose parents have fled.

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[Yesterday marked]… 60 years since Chicago teenager Emmett Till was killed at age 14 for apparently whistling at a white woman in Mississippi.

Civil rights activists, relatives of the black teen and other families “victimized by racial violence” — including the family of Trayvon Martin and Michael Brown — have invited the public to unite for a commemorative weekend in Chicago to remember Till and to continue the legacy of Till’s mother, Mamie Till Mobley.

“As I travel across the country supporting families who have lost their loved ones through hate crimes, I realized that Mamie lived her life fighting for our youth and fighting for Emmett’s legacy,” Till’s cousin Airicka Gordon Taylor, said in a news release. “This is why we have decided to host the Commemoration. This moment is for Mamie and all that she sacrificed. This is for Emmett, the sacrificial lamb whose death changed the course of the Civil Rights Movement.”

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A new report suggesting that marriage is “alive and well” among the rich, but not the poor, is evidence that the “liberal elite” are hypocrites, a researcher said this week.

“It’s very striking that the liberal elite will happily tell everyone that it does not matter if you marry or not, yet nearly 90 per cent, even today, get married if they have children,” Harry Benson, research director at the Marriage Foundation, said on Tuesday.

“They talk a good liberal story, but act in very conservative ways for themselves. . . These modern-day Pharisees tell us how to live our lives, but live their own lives in a completely different way.”

The report from the Marriage Foundation, The Marriage Gap, looks at mothers with children under the age of five. In 2012, 87 per cent of mothers with an annual household income of above £45,000 were married.

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Religious freedom in America is under threat, and the battle is already in progress. For the most part, the burden of the struggle has been borne by Christians. America’s Jews, living safely behind the front lines, have paid little heed. But that safety is likely to be ephemeral. If freedom falls for those now fighting for their religious rights, it can fall for all, prominently including a community characterized by its attachment to an ancient and traditional moral code and defining ritual practices.

The threat emanates from a classic question: what is the proper relationship between church and state? The tension is as old as recorded history. It appears in the Epic of Gilgamesh and throughout Greek mythology. Some societies, from the pharaohs of ancient Egypt to Japan’s chrysanthemum throne, imbued their rulers with divinity. In Christendom, western kings answered to the pope while eastern churches supported the emperor. In Islam, the caliph held titles of both temporal and spiritual authority. England maintains an established church still today, while France severed its formal ties to Catholicism more than a century ago. In Jewish tradition, the Second Temple period was replete with conflicts between royals and priests””hence the rabbinic reluctance to embrace the Hasmoneans, priestly usurpers to the throne whose victories are celebrated annually by today’s Jews at Ḥanukkah. In modern-day Israel, selected areas of civil governance have been relegated entirely to religious authorities.

The U.S. Constitution, steeped in classical liberalism, attempted a novel””and ingenious””resolution. It combined the absence of an official, “established” religion with the individual’s freedom to choose and follow his faith.

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The Army created the Human Terrain System ”” at the height of the counterinsurgency craze that dominated American strategic thinking in Iraq and Afghanistan late in the last decade, with much fanfare ”” to solve this problem. Cultural training and deep, nuanced understanding of Afghan politics and history were in short supply in the Army; without them, good intelligence was hard to come by, and effective policy making was nearly impossible. Human Terrain Teams, as Human Terrain System units were known, were supposed to include people with social-science backgrounds, language skills and an understanding of Afghan or Iraqi culture, as well as veterans and reservists who would help bind the civilians to their assigned military units.

On that winter day in Zormat, however, just how far the Human Terrain System had fallen short of expectations was clear. Neither of the social scientists on the patrol that morning had spent time in Afghanistan before being deployed there. While one was reasonably qualified, the other was a pleasant 43-year-old woman who grew up in Indiana and Tennessee, and whose highest academic credential was an advanced degree in organizational management she received online. She had confided to me that she didn’t feel comfortable carrying a gun she was still learning how to use. Before arriving in Afghanistan, she had traveled outside the United States only once, to Jamaica ”” “and this ain’t Jamaica,” she told me.

She was out of her depth, but at least she tried to be professional.

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It would be hard to imagine a story much more hellish than the lengthy New York Times piece that is racing around the Internet today that ran under this blunt headline: “ISIS Enshrines a Theology of Rape.”

However, it is the second piece of the double-decker headline that will be the most controversial and discussed part of this piece: “Claiming the Quran’s support, the Islamic State codifies sex slavery in conquered regions of Iraq and Syria and uses the practice as a recruiting tool.”

The bottom line: To make that statement, the Times team needs to show readers specific references in the Quran, by quoting them, and then show proof of how ISIS leaders are interpreting those passages, perhaps through a lens from earlier expressions of the faith. It would then help, of course, to show how mainstream Islamic scholars, and experts outside of Islam, read those same passages today.

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20 of the most spectacular newspaper corrections ever http://t.co/nL95eLFIYe pic.twitter.com/CwikU5ZxNV

— The Independent (@Independent) August 14, 2015

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RS Thomas’s poetry “reduces most other modern verse to footling whimsy”, said Kingsley Amis. It is simple in expression, powerful, and sometimes bleak, which is the feeling of his parish of Aberdaron ”“ he was an Anglican priest ”“ on the windswept Llyn peninsula in Wales. It is the last stop on the pilgrims’ route to Bardsey Island, where holy men sleep in their tombs.

I found Aberdaron last week. I had gone in search of Thomas’s places: the medieval church, in earshot of the crashing waves, where he preached to the minority in the village who were not “chapel”; the cliffs and beach; and (which took detective work) Thomas’s vicarage. It looms vast and austere on the hill behind shrubs grown wild, the walls clad in slate that has flaked off in patches, exposing the Welsh stone underneath. Two doctors bought it as a restoration job but have given up, perhaps daunted. The neighbour said I could wander down the grass-covered lane and look.

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The Obama administration just announced a 40,000 reduction in the Army’s ranks. But the numbers don’t begin to tell the tale. Soldiers stay in the Army because they love to go into the field and train; Defense Secretary Ashton Carter recently said that the Army will not have enough money for most soldiers to train above the squad level this year. Soldiers need to fight with new weapons; in the past four years, the Army has canceled 20 major programs, postponed 125 and restructured 124. The Army will not replace its Reagan-era tanks, infantry carriers, artillery and aircraft for at least a generation. Soldiers stay in the ranks because they serve in a unit ready for combat; fewer than a third of the Army’s combat brigades are combat ready. And this initial 40,000 soldier reduction is just a start. Most estimates from Congress anticipate that without lifting the budget sequestration that is driving this across-the-board decline, another 40,000 troops will be gone in about two years.

But it’s soldiers who tell the story. After 13 years of war, young leaders are voting with their feet again. As sergeants and young officers depart, the institution is breaking for a third time in my lifetime. The personal tragedies that attended the collapse of a soldier’s spirit in past wars are with us again. Suicide, family abuse, alcohol and drug abuse are becoming increasingly more common.

To be sure, the nation always reduces its military as wars wind down. Other services suffer reductions and shortages. But only the Army breaks. Someone please tell those of us who served why the service that does virtually all the dying and killing in war is the one least rewarded.

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Veterans of World War Two have taken part in events to mark the 70th anniversary of VJ Day, when Japan surrendered and the war ended.
A memorial event was held at Horse Guards Parade, attended by the Prince of Wales and Duchess of Cornwall.
And the Queen and Duke of Edinburgh joined the PM and former prisoners of war at a remembrance service at St Martin-in-the-Fields church in London.
David Cameron said it was important to “honour the memory of those that died”.

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The recent Supreme Court decision which asserted that the right to marry is a constitutional right, including for same sex couples, has raised prompted some commentators to question whether the same could be said of polygamy. Polygamy has long been prohibited and rarely practised in the United States, but at least the practise is quite common in many parts of the Islamic world and sub-Saharan Africa. What is increasingly common in the United States, however, are various forms of ‘polyamory’, where people have multiple sexual and romantic partners with the full knowledge of their partners.

YouGov’s research shows that most Americans (56%) reject the idea that polyamory is somehow morally acceptable, though one quarter of the country does think that polyamorous relationships are morally acceptable. Polygamy, that is marriage between more than two people, is even less acceptable, with 69% saying that polygamy is immoral and only 14% believing that it is morally acceptable.

Attitudes towards polyamory depend significantly on how religious someone is. 80% of people who say that religion is ‘very important’ in their lives say that polyamory is wrong, but among people for whom religion is ‘not at all important’ 58% say that polyamory is morally acceptable.

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The white Christians I know who care deeply about solving our nation’s racial injustices are those who are embedded in communities with black and Hispanic and Asian Christians. They care not just about issues but about people they love as their brothers and sisters in Christ.

Where we see churches that expand beyond the sameness of ethnicity or economic status, we see people who are willing to stand up for one another in the public square, because they’ve learned to love one another at the family table.

The answer to racial injustice is precisely the way the Hebrew prophets once framed the answer to all social evil. It means working for courts and systems that are fair and impartial. But it doesn’t stop with policies and structures. It must also include people who are transformed, not just by greater social awareness, but also by consciences that are formed by something other than our backgrounds. For that, we need more than national conversations and policy proposals (as important as those are).

We need, nationally, what Abraham Lincoln called “a new birth of freedom.” But we also need, personally, a new birth.

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