Voting records seen by the Church Times show that a majority of 75 to 22 at the College of Bishops meeting in September supported a plan to approve the services under Canon B5A, which would have enabled their immediate use as an “experimental” service under the authority of the Archbishops.

At a meeting on 9 October, however, the House of Bishops opted to take a different route, and instead move straight to the full synodical process outlined in Canon B2. The College of Bishops had expressly voted against this, by a majority of 68 to 28.

The decision to reverse this in the House was by a small margin: 19 in favour of the plan to proceed straight to B2, and 16 against.

Although this will delay implementation, it means, none the less, that the votes are likely be taken by the present membership of the Synod. When the Synod voted to approve the Prayers of Love and Faith in February, the motion failed to gain a two-thirds majority in either of the Houses of Clergy and Laity

Read it all.

EXCLUSIVE: A large majority of C of E bishops support a move towards allowing priests to enter into same-sex marriage, and the immediate adoption of stand-alone services of blessing for same-sex couples, the Church Times can report. https://t.co/uo9UwWC0ZI

— Church Times (@ChurchTimes) October 26, 2023

Nearly one in four people worldwide — which translates into more than a billion people — feel very or fairly lonely, according to a recent Meta-Gallup survey of more than 140 countries.

Notably, these numbers could be even higher. The survey represents approximately 77% of the world’s adults because it was not asked in the second-most populous country in the world, China.

With the World Health Organization and many others — including the U.S. surgeon general — calling attention to the dangers of loneliness, these data, collected in partnership between Gallup and Meta, provide a much-needed global perspective of social wellbeing.

Read it all.

Large Gallup Survey: Almost a Quarter of the World Feels Lonely. Nearly one in four people worldwide — which translates into more than a billion people — feel very or fairly lonely, according to a recent Meta-Gallup survey of more than 140 countries. https://t.co/UDl43iqdN1

— Carl Hindy, Ph.D., Clinical Psychologist (@DrCarlHindy) October 24, 2023

One in three church leaders say they want to step down from their roles within the next two years due to job-related stress, according to a new survey by Unite.

The trade union’s study revealed that 75 per cent of those surveyed regularly work beyond their contracted hours, often facing challenging situations such as providing support to individuals suffering from acute mental illness.

Rev Nicky Skipworth from Unite shared with Premier the challenging nature of the clergy’s role, emphasising the desire to be there for people in times of need but feeling they often have to rely on family and friends to feel listened to.

Read it all.

Parish vacancies are on the rise and the cause is multi-tiered, might this be a factor?
Church leaders considering quitting job due to stress – Premier Christian News | Headlines, Breaking News, Comment & Analysis https://t.co/BkesdYa4la

— Simon Moore (@simonqmoore) October 24, 2023

III. RESETTING THE COMMUNION:

9. To press on in resetting theCommunion according to its biblical & historical roots:

a) The Anglican world has changed so dramatically in the last century. In 1900, about 80% of the Communion lived in England. Today, about 75%of Anglicans are estimated to live in Global South countries. The demographics have changed, and sadly in our day the theology of many bishops in the Church of England has also changed towards revisionism. We need new wineskins for a new reality.

b) On the 9th of October 2023, the Church of England House of Bishops signalled their intent to commend prayers of blessing for same sex couples. Despite all that is happening, we as orthodox leaders are very encouraged to see orthodox groupings within the Church of England beginning to collectively stand against this revisionism in their Church. We applaud the 12 bishops in the Church of England who have indicated that they are unable to support the decision by their House of Bishops, and we will uphold them in our prayers. We will stand with orthodox Anglicans in England both now and going forward.

c) We lament with tears all that has happened to the historic ‘mother church’ of the communion, and continue to pray for her restoration. At the same time, orthodox Anglican churches and entities will press on with the work God has given us to do as he renews the fallen creation through the finished work of Jesus Christ our Lord.

d) In relation to the Archbishop of Canterbury and the other instruments of communion, we affirm the Ash Wednesday Statement and the Kigali Statement.

10. As orthodox Primates, we reaffirm our adherence to Lambeth Resolution 1.10 of 1998 in full, both in moral teaching and pastoral care. We recognise this resolution as the official teaching of the Anglican Communion on marriage and sexuality and urge that renewed steps be taken to encourage all provinces to abide by this doctrine in the faith, order, and practice.

Read it all.

Grateful for this statement from #GFSA & @gafconference Primates. It is, I think, realistic about the global position & helpful for England. Good see the involvement of @AnglicanCE and @AMiE_Anglican. The view taken of @JustinWelby is clear & consistent. https://t.co/XlO0zFA2n8

— Dan Leafe (@DanLeafe1) October 22, 2023

Read it all.

The National Safeguarding Team (NST) of the Church of England has produced its first set of national safeguarding standards, which are to be applied in dioceses, parishes, and churches, with immediate effect https://t.co/4dD8Itj3FG

— Church Times (@ChurchTimes) October 18, 2023

Let me try to distill this Augustinian theory of change into three basic theological assumptions:

1. First, as I’ve already said, human beings are driven not by knowledge or will but by desire. We are creatures of the heart, creatures of love.

2. Second, the human heart is very hard to change. It strongly resists direct efforts to change it. The truth of this point is easy to demonstrate. Have you ever tried to change someone’s mind about politics through rational argument? Have you ever tried to talk someone out of loving the person they have fallen in love with? I rest my case.

3. Third, human beings are wired in such a way that judgment kills love. When we feel judged, we hide our love away, we put up our walls, we resist. If your theory of change depends in any way on the idea that telling someone what is wrong with them will lead to them changing what is wrong with them, you will be sorely ineffective. Augustine says it beautifully in his treatise On the Spirit and the Letter: “[The law] commands, after all, rather than helps; it teaches us that there is a disease without healing it. In fact, it increases what it does not heal so that we seek the medicine of grace with greater attention and care.”

Rather than elaborating on why I think Augustine is right, I want to cut to the chase and ask what the implications of the Augustinian theory of change are for Christian ministry. And I think there are in fact some very specific practical implications. If you want to do ministry the Augustinian way, if you want to use a hammer drill instead of spending your time wearing down your battery, then your ministry will need a certain shape, certain contours.

Read it all.

Delighted to see this column from @drmoore over at @CTmagazine reflecting thoughtfully and in detail on my article "The Cure of Souls: Theory of Change in Christian Ministry" https://t.co/dnh10QnZa3

— Simeon Zahl (@simeonzahl) August 5, 2023

On Monday the House of Bishops reached a decisive point in the journey discerning how to proceed in relation to Living in Love and Faith. We have participated in good faith in attempts to find consensus but were unable to support the decisions taken on Monday. There was deep disagreement within the House. Sharing the profound concerns of many in the Church of England and in the wider Communion, with heavy hearts we find it necessary to dissent publicly from the decisions of the House.

We welcome the fact that the House recognised the need for General Synod to exercise its legitimate responsibilities in relation to liturgy and doctrine under Canon B2. However, the decision to commend the suite of prayers for use in public services bypasses those procedures and does not permit the General Synod to consider the full significance of the prayers. Nor can Synod determine whether the bishops have fulfilled their intention (supported in February) that the final form of the prayers should not be “indicative of a departure from the doctrine of the Church of England”. Indeed, legal and theological advice the House has received suggest clearly to us that the decisions of the House may fall short of this commitment.

We are also firmly of the view that we need to adhere to the commitment made to bring the Prayers of Love and Faith, the pastoral guidance and pastoral reassurance (including whatever formal structural provision is necessary) to Synod as a single package, rather than doing so in a piecemeal fashion.

Read it all.

Exclusive: Dissenting bishops speak out on same-sex blessings | Opinion | Premier Christianity https://t.co/JfvozFZBuO

— Simon Sarmiento (@simonsarmiento) October 12, 2023

THE House of Bishops has agreed in principle to commend prayers of blessing for same-sex couples, but the authorisation of new stand-alone services for such blessings is to require a long and uncertain synodical process, it was revealed on Monday evening.

The House of Bishops met on Monday to decide the next steps in the Living in Love and Faith (LLF) process, after which a press release was issued by Church House, Westminster.

It was not immediately clear exactly what the announcement meant in practice: the statement said that the House had “agreed in principle” that the Prayers of Love and Faith “should be commended for use”. It is understood that formal commendation will not occur until after the Synod has met in November.

The requirement of a full synodical process for the authorisation of special services in which the prayers are featured does not mean that the prayers themselves cannot be used between their commendation and the authorisation of the stand-alone services: Canon B5 allows for ministers to use their discretion to make alterations to existing services….

Read it all.

The House of Bishops has agreed in principle to commend prayers of blessing for same-sex couples, but authorisation of new stand-alone services for such blessings is to require a long and uncertain synodical process, it was revealed on Monday evening

https://t.co/c5pCxqBfcZ

— Church Times (@ChurchTimes) October 12, 2023

Those who hold to the doctrine of the Church of England, which is to say, the doctrine revealed in Scripture, borne witness to in the historic formularies, and clarified in the canons, do not want the Prayers of Love and Faith.

But surely those who want to see things change should welcome them?

Well, no. Following the bishops’ announcement, a number of revisionists expressed their ongoing frustration. And we should not be surprised at this.

Because the bishops have resolutely refused to provide any theological basis for the Prayers of Love and Faith, as they stand, they are profoundly discriminatory. At February General Synod, I described them as ‘profoundly homophobic’, and I stand by that. For, without any justification given, these prayers imply that homosexual relationships can be celebrated and blessed – just not as much as heterosexual relationships. Gay couples can use the same prayers as at any marriage service – but they can’t be married. They can exchange rings – but not wedding rings.

And we have been told explicitly that the church’s doctrine has not changed. So these prayers can only be offered on the basis that the gay couple can’t be married, that if their relationship is sexual, it is sinful, and that their relationship itself can’t be blessed, though we can ask for God to bless them as individuals.

Who is going to want that?

Read it all.

Who wants the Prayers of Love and Faith anyway?https://t.co/9BqCWehARq

— Church Society (@ChurchSociety) October 10, 2023

Two things stand out at this point. First, Stanley and the pope seem to have missed something very basic: Christian pastoral strategy cannot be developed in isolation from Christian anthropology. Both the question of sexual identity and the politics that surround it are not primarily concerned with sexual behavior. They are actually about what it means to be a human being. For Christians, far more is therefore at stake in this debate than the question of which sexual acts are moral and which are immoral. Once sex becomes recreation and once it is detached from the body’s own sexual script, what it means to be human has fundamentally changed. Sexual complementarity, the telos of marriage, and the analogy between Christ and the church all lose their significance. In a society like ours, therefore, how we think about what it means to be human has undergone a significant change. The anthropology of modern Western society is fundamentally incompatible with a Christian doctrine of man. Failure to see this and then try to argue that codes of sexual morality are negotiable and can be subordinated to pastoral strategies of love and affirmation is to contradict central tenets of the Christian faith.

Second, the emergence within the orthodox church of voices prepared to identify Christian teaching and practice as the problem in this area may seem edgy and prophetic to those involved—“Didn’t the church get slavery wrong?”—but in reality it is as unprophetic as is possible. The church has always had—and needed—prophets because she is a fallible institution made up of fallible people. And yes she has made some terrible mistakes, not least with the matter of slavery. But what is interesting today is the inverted role of the modern prophet. While Isaiah and his colleagues saw their task as calling the people away from the anthropology of the wider world and back to that of the covenant God, today’s prophets seem to see their task as being religious mouthpieces for the priorities of the wider culture, calling the church away from a Christian anthropology and toward that of the world around. It is one thing to have The New York Times, The Atlantic, and MSNBC pointing to the church’s teaching as problematic because it will not recite the liturgy of the world. It is quite another thing to have Christians effectively proffer precisely the same criticism of brothers and sisters in Christ. Prophets warn the church when she is too close to the world. They do not go to the world to tell the pundits that the church is not worldly enough. The pope’s ambiguity and Stanley’s casuistry serve only to embolden the representatives of the pseudo-prophetic industry of Christian leaders who delight in telling the world that, yes, the church really is the problem.

Read it all.

The anthropology of modern Western society is fundamentally incompatible with a Christian doctrine of man.https://t.co/WypVT4N0Rr

— First Things (@firstthingsmag) October 5, 2023

The Church of England’s House of Bishops has agreed in principle that prayers asking for God’s blessing for same-sex couples – known as Prayers of Love and Faith – should be commended for use.

The House, which met in London, also concluded that structures for special services for same-sex couples, based on Prayers of Love and Faith, should go forward to be formally authorised under canon law.

The bishops will bring proposals to General Synod next month which will pave the way for a process that would lead to the authorisation of these special services under Canon B2.

This process, expected to take until 2025, would involve consultation with every diocese and require approval by General Synod.

Read it all.

Bishops agree to commend Prayers of Love and Faith.

Read the full news at https://t.co/dMKCYsTMnV.

— The Church of England (@churchofengland) October 9, 2023

The story came from language in the pope’s July 11 letter, published by the Vatican. In response to a question about whether it is possible for the Church to consider same-sex unions as “possible goods,” the pope wrote several paragraphs which emphasized that there are relationships — presumably same-sex relationships among them — which are “not morally acceptable.”

The pope added that “the Church avoids any kind of rite or sacramental that could contradict” its doctrine regarding marriage, or “give the impression that something that is not marriage is recognized.”

Still, Pope Francis also allowed for the possibility that some kind of blessing could be conferred on one or more Catholics in “not-marriage” unions.

“Pastoral prudence must adequately discern whether there are forms of blessing, requested by one or more persons, that do not transmit a mistaken conception of marriage. Because when a blessing is requested, one is expressing a request for help from God, a plea to be able to live better, a trust in a Father who can help us to live better.”

In short, the pope seemed to say, when people in an irregular union — perhaps a same-sex union — come to the parish for a blessing, it is worth discerning what they’re really asking for, and whether there is some way the Church can respond to that, even while avoiding the appearance of a nuptial blessing.

Read it all.

Pope Francis answers a dubia — Does inaction speak clearer than words? https://t.co/n1XazybIh0

— Mark Brumley (@mabrumley) October 3, 2023

Pope Francis’s Response to the Second Dubium

a. The Church has a very clear understanding of marriage: an exclusive, stable, and indissoluble union between a man and a woman, naturally open to procreation. Only this union can be called “marriage.” Other forms of union realize it only in “a partial and analogous way” (Amoris Laetitia 292), so they cannot be strictly called “marriage.”

There is a clear understanding of what marriage is in the Bible and the Christian tradition.  Other forms of union may have some similarity to marriage, but they are not marriage.

b. It is not just a matter of names, but the reality we call marriage has a unique essential constitution that requires an exclusive name, not applicable to other realities. It is undoubtedly much more than a mere “ideal.”

Church teaching is that male/female marriage is a ‘thing’: an actual institution that exists in the lives of men and women, and does not just a distant ideal that we may strive for, or a malleable concept that can be redescribed.

c. For this reason, the Church avoids any type of rite or sacramental that might contradict this conviction and suggest that something that is not marriage is recognized as marriage.

In the UK context, this indicates that the Pope might accept civil partnerships as legal and social arrangements between people, but emphasises that they should not be celebrated in such a way as to make it seem as though they are marriage in the proper sense.

d. However, in our relationships with people, we must not lose the pastoral charity, which should permeate all our decisions and attitudes. The defence of objective truth is not the only expression of this charity; it also includes kindness, patience, understanding, tenderness, and encouragement. Therefore, we cannot be judges who only deny, reject, and exclude.

Charity (love) is of course always of prime importance in any discussion of human relationships.Part of charity is to speak the objective truth (i.e., that marriage is a ‘thing’ as per points a and b) but speaking objective truth cannot be the whole – the sum total – of a charitable response, which also must include an understanding and compassionate approach to people’s individual circumstances.

e. Therefore, pastoral prudence must adequately discern whether there are forms of blessing, requested by one or more persons, that do not convey a mistaken concept of marriage.

Read it all.

Pope Francis’s new doctrine chief has said he believes the new structure of his department is working well, and includes a “democratic system” for handling queries or complaints which prohibits him from making unilateral decisions.https://t.co/TMQg6diL8r

— Crux (@Crux) October 3, 2023

On whether the practice of blessing same-sex unions is in keeping with Catholic revelation and the Church’s magisterium, Francis said “the Church has a very clear concept on marriage: An exclusive, stable and indissoluble union between a man and a woman, naturally open to begetting children.”

“Only this union is called ‘marriage.’ Other forms of union are only realized ‘in a partial and analogous way’, which is why they cannot strictly be called ‘marriage,’” the pope said.

Sacramental marriage “is much more than a mere ‘ideal,’” he said, adding this is why the Church “avoids every type of rite or sacrament that can contradict this conviction and imply that something is recognized as marriage which is not.”

However, Pope Francis stressed the need for compassion in the Church’s pastoral care of homosexual individuals, and signaled an openness to blessing same-sex unions on a case-by-case basis.

“In dealing with people we must not lose pastoral charity, which must pass through all of our decisions and attitudes,” he said, saying “the defense of the objective truth is not the only expression of this charity, which is also made of kindness, patience, understanding, tenderness, and encouragement.”

Read it all.

Pope offers cautious ‘yes’ on blessing some same-sex unions, ‘no’ on women priests @Pontifex #PopeFrancis #Dubiahttps://t.co/LEVB2NVNPT

— Elise Ann Allen (@eliseannallen) October 2, 2023

Meanwhile, there are common mistakes that quickly lead to “boring” sermons. After decades of advising preachers, in person and in his writings, McKeever warned pastors against:

♦ Assuming that anecdotes about their own lives and faith journeys are appropriate. “It’s important to tell stories when preaching,” he told me. “Personal details can be interesting and relevant. But a steady stream of that kind of content week after week can turn into an ego thing.”

♦ Preparing sermons that would impress seminary professors — but are likely to fail with people who are struggling with issues at work, home, school and in the rest of their daily lives. “If you spend lots and lots of time describing why a specific Greek word is so important, three people in the pews may think that’s wonderful, while everyone else is rolling their eyes.”

♦ Forgetting to clearly state, at least once, a sermon’s big idea. “It’s like reading a newspaper column and thinking, ‘When are you going to say what you’re trying to say,’” he said. “Not all the extras. Not all the mind-numbing details. Not the stuff the writer thought was interesting, without thinking about the readers. What’s your point?”

♦ Failing to deliver a message that is inspiring. McKeever noted that when Abraham Lincoln was asked if he liked a popular preacher’s sermon, he was said to have replied: “Not very much. … He did not ask me to do anything great.”

Read it all.

TERRY MATTINGLY: Boring sermons happen; preachers need to spot them https://t.co/CPADJ9K0NR pic.twitter.com/YkGXHgNuyD

— The Albany Herald (@Albany_Herald) October 1, 2023

We have archbishops openly rejecting the teaching they vowed to uphold. The bishops are showing a lack of respect for a clear, recognizable link between liturgy and doctrine, refusing to follow the proper synodical processes for introducing new (particularly controversial) liturgy in the life of the church, sidelining public theological reasoning and the work of FAOC, and possibly seeking to introduce new guidance contrary to existing doctrine without the proper synodical process that respects the principle of bishops not acting on their own but always as bishops in synod. Alongside this they are also effectively tearing the Church of England away from the Anglican Communion and wider church catholic.

These are not minor technical matters. These actions threaten to dissolve part of the glue that holds the church together and enables bishops to act as a focus of unity. The bishops appear to be abandoning precious gifts that have helped preserve, structure, and cultivate our often fragile common life together across our differences. They are disregarding and undermining well-established, tried and tested, theologically and pastorally (not simply legally) founded principles and practices that enable “good disagreement.” It is, however, only by living within their constraints that bishops will nurture trust and embody integrity, especially as we navigate contentious proposed changes in our teaching and practice.

It is a serious matter for the church to err on marriage and sexuality. That, however, is a problem in one specific, albeit vitally important, area. These developments, and how episcopal and archepiscopal power is being used — on the sole basis, it seems, that these means are necessary to reach the desired end goal — are much more serious. They go beyond a single, possibly reversible, error of judgment, to weaken and potentially destroy core features of Anglican identity and essential characteristics of any healthy ecclesial body.

Read it all.

Grateful to the Covenant website at @Livng_Church for publishing my latest summary of the CofE processes around LLF and the serious and deeper questions they raise. https://t.co/6dmXAZWjAn

— Andrew Goddard (@goddardaj) October 4, 2023

The process towards a decision on how to introduce prayers of blessing for same-sex couples inched forwards this week when advocacy groups on both sides of the debate were briefed confidentially.

In a sign that the College and House of Bishops might be coming to a common mind about a way forward, both liberal and conservative campaigners were invited to confidential meetings this week with the Living in Love and Faith (LLF) team.

One pro-LGBT campaigner and General Synod member present, Professor Helen King, wrote in her blog afterwards that the conversations had mostly revolved around familiar concerns: “How best to move forwards, what are the implications of various canons that could be used, how are everyone’s consciences to be honoured, what — if any — compromises would be acceptable?”

But Professor King, who had also taken part in the Living With Difference facilitated conversations last month, suggested that the House of Bishops had yet to “make up its collective mind” and, instead, was still trying to take the temperature of the Church and establish what the response would be to various options.

Read it all.

The process towards a decision on how to introduce prayers of blessing for same-sex couples inched forwards this week when advocacy groups on both sides of the debate were briefed confidentially https://t.co/Q4Pz6NxQKI

— Church Times (@ChurchTimes) October 3, 2023

Hours passed. Authorities believe the trio dropped the girls off, then made their way down Highway 61, not far behind Troy Morris. Morris, meanwhile, had pulled over and tried to report his flat tire to the mail service. When that didn’t work, he called Troop M, his highway patrol substation. While he was talking with the dispatcher, a vehicle turned around and stopped beside Morris’ truck. It was the three young men. Norman and Washington remained inside while the driver, Damion Whittley, stepped out and walked up to Morris’ window. Investigators believe he asked for a cigarette or a light. It’s likely Morris had both. He was fond of smoking.

When Whittley walked back to his vehicle, he got a gun. Whatever happened next left Morris dead. Life as they’d known it vanished for the other three men, too, right along with their tail lights as they sped off into the night.

No one can say for sure whether Morris knew Whittley or if Whittley knew him. Most folks around town assumed the motive was robbery. But according to Mark Cochran, owner of Blackwell Hauling, the company that contracted for the postal service, the trucks carried only packages and letters. “No money,” Cochran ­maintains. “Everybody knows that.”

Whatever the motive, Morris’ death was a deeply felt loss, especially at his workplace. Just as calls for defunding police began wreaking havoc on officer recruitment and retention, Troop M lost a career patrolman, a supervisor with 28 years of experience. It also lost a dispatcher. In her last exchange with him that night, the ­dispatcher heard Morris talking with his killer. It was too much. She quit.

Read it all.

"Indifference to life is growing like malignant cancer," writes @kimhenderson319 in our cover story.

Read how one murder in rural Mississippi underscores the nation’s struggle to contain violent crime:https://t.co/pnSfMA3DyR

— WORLD (@WNGdotorg) September 27, 2023

Ten survivors of church-based abuse have written to the Archbishops’ Council criticising their treatment after the Independent Safeguarding Board (ISB) was disbanded.

On Sunday evening, a letter was sent to the council by ten of the 12 people who had been awaiting a review of their cases by the ISB when it was disbanded without warning (News, 21 June). They write: “In the period since you closed the ISB we have been left in uncertainty and distress.”

The group criticise the announcement on 14 September that Kevin Crompton had been appointed as an “interim commissioner of independent reviews”….They say that the council’s handling of the situation has caused “harm” to members of the group.

“We have no forum through which to raise these concerns. Collectively, we believe that the harm these decisions have caused needs to be independently assessed and we have asked an expert clinical psychologist to complete this work as a matter of urgency.”

Read it all.

Ten survivors of church-based abuse wrote to the Archbishops’ Council on Sunday evening, criticising their treatment since the Council disbanded the Independent Safeguarding Board (ISB).https://t.co/Tj6StIHVG3

— Church Times (@ChurchTimes) September 25, 2023

This deeply Christian book names and identifies with the holistic way in which Jesus approached people. It draws on “biblical insights, the lived experience of those who struggle with mental health challenges, the insights of psychiatry and the mental health sciences, and the resources of theology”. This makes it a vital resource for all those wishing to support those thus challenged and for those who care for and about them.

Particular features are a useful summary of specific illnesses in chapter one and close encounters with biblical narratives throughout, notably that on Job and his friends. The authors suggest that Job’s struggles were not outside God’s presence, but were “a valid and essential expression of faith in the midst of utter darkness”. This sense of despair is picked up in chapter three, in a reflection on the dark night of the soul as explored by St John of the Cross in the 16th century. Comparison is made with characteristics of a depressive disorder. The difficulty in disentangling spiritual and psychological struggles is named. This difficulty was the research object of the psychiatrist Glòria Durà-Vilà, who was troubled by the over-medicalisation of deep sadness and published her findings in Sadness, Depression, and the Dark Night of the Soul (Jessica Kingsley, 2017).

Read it all.

You’re invited to join @CorinPilling, UK Director of Sanctuary Mental Health Ministries, as he hosts the virtual launch of a new book, Struggling with God, by Christopher C.H. Cook, Isabelle Hamley, and John Swinton.
Register for free online at https://t.co/2Rt6jptgsN

— Sanctuary Mental Health Ministries (@SanctuaryMH) June 26, 2023

You can listen directly just above or you can download it also there.

The Parable of the Unforgiving Servant, Domenico Fetti, c. 1620.

Jesus says: this is you, when you refuse to forgive others as you have been forgiven. Matt. 18:21-35 pic.twitter.com/dui1BzAErX

— Neil Shenvi (@NeilShenvi) August 16, 2022

The 85-year-old server was eager to kick off his shift, welcoming customers into the restaurant with a hearty greeting: “Irasshaimase!” or “Welcome!” But when it came time to take their orders, things got a little complicated.

He walked up to a table but forgot his clipboard of order forms. He gingerly delivered a piece of cake to the wrong table. One customer waited 16 minutes for a cup of water after being seated.

But no one complained or made a fuss about it. Each time, patrons embraced his mix-ups and chuckled along with him. That’s the way it goes at the Orange Day Sengawa, also known as the Cafe of Mistaken Orders.

Read it all.

With one of the world's oldest populations, Japan faces a pressing national health challenge in dementia. One cafe in western Tokyo is experimenting with new ways to try empower patients by hiring them to work as servers. https://t.co/hDmKAahMyl

— The Washington Post (@washingtonpost) September 19, 2023

Worshippers at one of the churches united with Holy Trinity, Brompton (HTB), have expressed “extreme disquiet” to the Vicar, the Revd Archie Coates, about his stance on blessings for same-sex couples.

At the start of July, Mr Coates was among 27 signatories to a letter, shown to the Church Times, which argued that it was “unlawful, unconstitutional, and illegitimate” for the Bishops to commend the Prayers of Love and Faith. The letter said that they should instead be subject to a process of formal synodical authorisation (News, 7 July).

The signatories included three other prominent figures in the HTB network of churches, including Mr Coates’s predecessor, the Revd Nicky Gumbel. A footnote stated that individuals were “signing in their personal capacities, recognising they cannot claim to speak for everyone that they lead”.

Notwithstanding this caveat, their contribution marked the first public statement on the prayers by members of HTB’s leadership. The Prayers of Love and Faith work was approved in outline by the General Synod in February (Synod, 17 February) and the business is due to return to the Synod in November (News, 22 June).

Read it all.

“As a group of worshippers within the parish we must strongly disassociate ourselves from this letter and we would like you to know that it is causing us extreme disquiet.” https://t.co/eeJK1QqF4J

— Church Times (@ChurchTimes) July 30, 2023

In contrast, [Simeon] Zahl argues for what he calls an “Augustinian theory of change.” This one assumes that “human beings are driven not by knowledge or will but by desire. We are creatures of the heart, creatures of love.” He further argues that the human heart is highly resistant to change, often blocking direct attempts to alter it.

To make his point, Zahl asks us to recall a time when we’ve tried to change someone’s mind about politics through rational arguments or—even worse—to talk a person out of pursuing someone he or she has fallen in love with.

Very early in my ministry, I was taken aback by a man who could recite all the relevant biblical passages about the dangers of adultery and the importance of marital fidelity but who sat in my office—with his wife and new baby—waving all of that aside as he told me he was leaving his marriage for someone else. “I’ve fallen in love,” he said, with a shrug that seemed to imply, What is there left to say?

That’s why, Zahl argues, “extracting practical advice for Christian living” won’t overcome fallen human resistance to judgment and law. It’s also why, he contends, Pentecostals—whatever shortcomings they may have—tend to be more effective at seeing lives turned around. “The intransigence of the human heart is the fundamental problem of Christian ministry,” he writes. “The Spirit of God traffics in emotion and desire.”

Read it all.

“At the most cynical time of my life, I found myself undone just by hearing the words of ‘Jesus Loves Me,’” writes @drmoore.

“This I know.” https://t.co/4kvucCC6qD

— Christianity Today (@CTmagazine) August 3, 2023

In leading the church’s youth group, Lie sees these ideas filtering into young people, as the Chinese youth don’t want to socialize with or date non-Chinese.

“I teach teens and young adults that such stigma does not come from God,” Lie said. “I encourage them to interact with people of all ethnicities and who have different skin color, both in church ministry and in social settings, so they can broaden their perspectives, realizing that individuals from different ethnicities are not as they might have thought.”

For Natalisa, the despair over her dark skin only dissipated through a closer relationship with God and a supportive Christian community. “I didn’t dare to develop myself until I realized the value of self-worth in the eyes of God during college discipleship,” she recalled. She joined a small group where friends not only affirmed and accepted her, but also helped her embrace herself as God created her to be.

By viewing herself through a biblical perspective, she was finally able to brush off the culture’s beauty standard. With this understanding, her perspective on herself changed.

She points to Genesis 1:26—“Then God said, ‘Let us make mankind in our image, in our likeness’”—as the lynchpin that helped her accept her appearance.

Read it all.

“If the Almighty says I am already perfect when he created me, what more needs to be changed?”https://t.co/S6UeeqK9NS

— Christianity Today (@CTmagazine) July 31, 2023

In recent decades, evangelicals have invested a colossal amount of discipleship, activist, and publishing energy toward promoting “sexual purity” and a “biblical” vision for sexuality. Despite this, the pattern of scandal, abuse, and misconduct by men and male leaders makes clear that the purity movement has not solved the problem of unhealthy sexuality in the church. The #ChurchToo movement and related denomination-specific investigations have demonstrated that “sexual purity” is often a mere façade covering up deeper patterns of wickedness.

The crisis of abuse, dysfunction, and sexual violence in the church is downstream from a theologically deficient understanding of what it means to be male. Specifically, we have perpetuated a hypersexual vision of masculinity. These scandals and patterns of dehumanization have infected the church, not despite the purity movement but in many ways because of it.

It’s time to change the way we talk and think about male sexuality. This sub-Christian view of masculinity creates a culture in which men are allowed to wallow in ongoing sexual immaturity. It shouldn’t be surprising when dehumanizing theology leads to dehumanizing—and consequently sinful—behavior.

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“If our script of masculinity has become so sex-centric that it excludes Jesus, perhaps it’s due for a revision.” https://t.co/pYUp5X4lIu

— Christianity Today (@CTmagazine) July 17, 2023

The Church of England has taken note. This week, a proposal suggested by members of the Blackburn diocese to trial waiving the statutory fees for couples planning a church wedding (up to £641), was voted through by the General Synod. “While everyone likes the principle of free weddings, there is understandable anxiety about the unknown effect on church finances of doing so: the amendment to authorise a regional trial means we can allay those concerns,” pointed out the Rev Tom Woolford, who originally raised the issue.

The Blackburn diocese cited a 50 per cent fall in Church of England weddings over two decades. Whether saving £641 if you marry in a church away from where you both live, or £539 if you marry in your home parish, on a day that, on average, costs £18,400, will encourage tens of thousands of couples to flock to churches remains to be seen.

“I’m hoping and praying the trial goes really well and we can bring a motion for the full abolition of wedding fees in due course,” the Rev Woolford said. The Archbishop of York, the Most Rev Stephen Cottrell, described it as “a chance for us to do something which I believe could be really good for us, good for our soul”.

Read it all.

🔴 The General Synod has waived statutory fees – but will the new tactic work?https://t.co/GoAB1QjEdn

— The Telegraph (@Telegraph) July 13, 2023

The key questions raised by this majority view are as follows.

First, on what issues are they proposing that it should be possible for those in the Church of England to disagree? Does this, as the context suggests, include the matters that are currently under dispute in the Church of England, namely, the nature of marriage, the proper context for sexual activity, and what patterns of personal life should be expected of the clergy?

If it does include these matters, on what basis do the majority of the bishops hold that it is legitimate for Christians to disagree about them? To use the traditional theological terminology, on what grounds can these matters be said to be adiaphora?

Secondly, what would a ‘generous theological, ecclesial and pastoral space’ mean in practice?

Is this code for saying that the teaching of the Church of England should be altered to officially encompass the view that same-sex marriages and same-sex sexual relationships are in accordance with the will of God, that the Church should provide recognition and liturgical affirmation for same-sex relationships (including same-sex marriages) and that clergy should be allowed to be in same-sex relationships?

Read it all.

We may subjectively dislike what God has said, but true Christian humility lies in accepting what God has said and acting upon it anyway' Martin Davie https://t.co/EUCULJ0Bk1 #anglican #marriage #theology #sexualethics #anthropology #scripture #religion #uk pic.twitter.com/WyjgnobT0k

— Kendall Harmon (@KendallHarmon6) February 10, 2023

The Church Times has seen a letter sent on Wednesday by a group of 22 bishops — including nine diocesans — who have written to their colleagues to welcome the letter from the “alliance of network leaders” and to support its call for the Prayers of Love and Faith to be returned to the Synod under Canon B2.

It is understood, however, that a larger group of bishops, believed to number more than 40, have warned against subjecting the prayers to a long, uncertain, and, they argue, unnecessary synodical process. Instead, they call for the prayers to be approved by the Archbishops under Canon B4.2.

(Canon B4.2 states: “The archbishops may approve forms of service for use . . . on occasions for which no provision is made in The Book of Common Prayer or by the General Synod under Canon B2 or by the Convocations under this Canon, being forms of service which in both words and order are in their opinion reverent and seemly and are neither contrary to nor indicative of any departure from the doctrine of the Church of England in any essential matter.”)

The larger group is also thought to suggest that, if a route is taken that delays the use of blessings, some diocesan bishops might break ranks and commend the prayers for immediate use.

Read it all (registration or subscription).

The Church Times has seen a letter sent on Wednesday by a group of 22 bishops — including nine diocesans — who have written to their colleagues to support calls for the Prayers of Love and Faith to be returned to the Synod under Canon B2https://t.co/A5CRZlViBI

— Church Times (@ChurchTimes) July 7, 2023

A General Synod member and survivor advocate, Gavin Drake, has tabled a following motion to ensure that the recent débâcle surrounding the sacking of the Independent Safeguarding Board (ISB) is up for debate in York.

His motion asks for an independent inquiry into the Church’s safeguarding bodies, policies, and practice — conducted by a senior lawyer, to report within a year, and the report to be debated by the Synod at that time.

It is his second attempt to bring the ISB onto the agenda. His first attempt was ruled out of order because the presentation on the ISB to which it was attached was deemed “free-standing” and not linked to a report.

His new motion, which he confirmed on Tuesday had been accepted, includes a preamble which links his motion directly to the Archbishops’ Council’s annual report, due to be debated on Monday.

Read it all.

https://t.co/WqeuY9qup6

— James Booth (@jamesbooth100) July 4, 2023