KPOVÉ, Togo–The church grounds here sprawled through a strange, dreamlike forest. More than 150 men and women were chained by the ankle to a tree or concrete block, a short walk from the central place of worship. Most were experiencing the fearsome delusions of schizophrenia. On a recent visit, some glared, while others slept or muttered to themselves. A few pushed to their feet and gestured wildly, their cries piercing the stillness.
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Until this year, Koffi Gbedjeha, 45, a carpenter and father of four, was one of them ”” a resident of the Jesus Is the Solution prayer camp here, shackled like the others, his family and camp staff members said. For more than two years, his youngest sister, Akossiwa, 27, tended to him. Rising early each morning, she walked along a cool red-earth path to the human forest; each day, amid the stirring bodies and clinking chains, she emptied her brother’s chamber pot, swept the ground and cooked his meals over a charcoal fire.

“Don’t you pray for me,” Mr. Gbedjeha (pronounced guh-BED-zhe-ha) sometimes shouted at camp workers who asked God to cast out the dark spirits they believed were making him sick. “I should be praying for you.”

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If we needed any further persuading that there is no hope of holding the Church together over this, we need look no further than the history and example of what has happened in the USA, or indeed in the worldwide Anglican Communion. Whatever the scolding of the arrogant, Western, liberal élite, Gafcon and ACNA are simply not going to compromise or go away. It is clear that if the Church of England goes the way of The Episcopal Church and abandons its historic doctrine and discipline regarding marriage and sexuality a number of both clergy and congregations will secede from the Church here as they have done in the US and Canada.

We feel, and I speak as one of them, that the teaching of Jesus, the witness of Scripture throughout the Bible, and the tradition of the church, is unambiguous: marriage is between one man and one woman, and all expressions of sexuality outside that relationship are sinful deviations from the will of God. Of course, in our different ways, we all fall short of that ideal, but that does not change God’s will and purpose, nor our obligation to maintain our witness to it, both by our doctrine and our practice. We also feel that this is not an issue that can be fudged or relegated to a secondary or minor status, but that it is fundamental to our witness, both for the good of men and women and for the good of society, not least of children.

The only question worth discussing then is how a dignified and respectful separation can be achieved, in such a way that neither side is disadvantaged or penalized.The worst case would be that we repeat the quarreling and litigation that have disgraced the name of Jesus in the USA. Neither would it be sufficient simply to pension off the clergy who decided to leave, as happened over the ordination of women. There are important questions about local church property and funds to be addressed. But perhaps more importantly or more basically there is the matter of honouring the integrity of both sides, however much we may feel that the others are seriously wrong, and leave God to be our judge.

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Mussie Zerai was once a refugee.

Now the 40-year-old Roman Catholic priest from Eritrea, helps migrants trapped in the North African deserts and rickety wooden boats drifting across the Mediterranean Sea.

“It is my duty and moral obligation as a priest to help these people,” Zerai said in a telephone interview. “For me it’s simple: Jesus said we must love one another as we love ourselves.”

The little-known priest, now based in Rome and Switzerland, was among this year’s nominees for the 2015 Nobel Peace Prize, along with Pope Francis. (The prize, announced Friday, was awarded to the National Dialogue Quartet, which helped build a pluralistic democracy in Tunisia.)

Zerai runs a center that receives calls from distressed migrants who have fled their countries in hopes of finding a better life in Europe. He relays refugees’ GPS coordinates to coast guard and naval authorities so they can launch rescue operations.

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“We live in a world of social change. This is not a new observation, yet it brings fresh challenges for gospel proclamation in our society, which appears to be moving further and further away from the guidelines for living which are enshrined in God’s Word. As Christians, we are at odds with the world. For good reason, John the Evangelist recorded Jesus’ warning to his disciples: If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. (John 15:18-19)”

“In the same chapter of John’s Gospel, Jesus told his disciples that he had spoken these words so that his joy might be in them””in us””and that our joy may be full (John 15:11). This is an incredible promise and one that perhaps we do not appreciate, let alone assimilate, in our daily lives.
How is your joy? Is it real or feigned in the face of opposition to the gospel from your friends or family, workmates of fellow travellers?” the Archbishop said.

“The antagonism of the world to the Word of God is perhaps seen nowhere more acutely than in the virulent challenge to the definition of marriage which pervades conversations in the media, the workplace and even in our places of leisure.” Dr Davies said. “It is time that all Christians, especially Anglicans, should enter the discussion and graciously and sensitively explain the reasons why our good Creator has made marriage the way he has. We need to be courageous in our discussions both in private and in public, yet we also need to be sensitive and loving in our defence of biblical truth.”

Read it all and note the link to the full text of the Archbishop’s address.

My parents announced their divorce calmly during our first and only family meeting. I was 14 and felt as if I had been punched in the face. There had been none of the clues leading up to it that my friends had described before their parents’ divorces. No screaming or dishes being thrown. Everything was quiet.

My parents said they loved my sister and me very much, that this wasn’t our fault. Later, when I grilled them separately, asking why, they each told me they never gave enough time to their relationship, that it was always all about the family.

“So it is our fault,” I said.

“No, no,” they assured me. They loved my sister and me and loved being parents.

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Clergy are being urged to talk about funeral costs during their pastoral visits to grieving families, to help people avoid getting into debt paying for a good send-off for their loved one.

In the past ten years, prices have soared by 80 per cent. The average cost of a funeral in the UK is now £8427.

Last year alone, the cost of dying rose seven times faster than the cost of living, and funeral services were the top transaction on credit cards in 2013.

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For the many who are already engaged in ministry – whether ordained or not – opportunities for ongoing professional development certainly need to be provided, and in a format that is accessible. With many theological institutions utilising online learning platforms, there is a potential opportunity for them to further serve denominations by developing short courses on holistic mental health ministry that could be made available, regardless of location or time availability. This also ensures that courses are contextually appropriate for different denominational settings.

However, because training is not as much of a priority within many settings, denominations also need to ensure appropriate incentives are provided for those who engage in training. In many cases, theological institutions across Australia provide vocational training in basic chaplaincy skills that may complement a more rigorous theological training – and the incentive of adding a Certificate IV or Diploma to one’s resume may be attractive. But when such courses are not logistically possible due to time restraints or location, shorter programs like Mental Health First Aid can also be beneficial, as they can work with the schedule of pastors, while still providing some recognition for training undertaken.

Still, there is a long way to go. While mental health training is readily available, much needs to be done to address the unbalanced theological underpinnings within congregations that may shape unhelpful attitudes and responses to those with mental illness. What is needed is a well-rounded understanding that God works through both the spiritual and the medical and psychological.

Read it all from Greta Wells at ABC Australia.

The New York Times recently ran an article “Turn the Page, Spur the Brain” that presented empirical findings showing that reading to children, even infants, was crucial for brain development. They found that exposing children to a video or a picture short-circuited the child’s imagination. One expert said: “They’re not having to imagine the story [for themselves]; it’s just being fed to them.” Another pointed out that children who were exposed to reading “showed significantly more activity in the areas of the brain that process visual association, even though the child was listening to a story and could not see any pictures.” In short, verbal communication makes your mind and heart do the work of grasping and imagining the story for yourself. Images tend to feed you what some other person’s imagination has created.

I am not denigrating visual arts in general. But this simple article about reading to children supports an ancient Protestant understanding about the power of the Word to capture our hearts with the truth in a way nothing else can. 2 Corinthians 3:18 and 4:6 says, remarkably, that right now by faith we can “behold the glory” of Christ. And this beholding is linked to the Spirit’s work in our hearts as the Word of God is read and heard (2 Corinthians 3:12-16).

For years I thought that God could be active in my life through the Spirit and that the Bible was a book I had to obey if God was going to come in. I now realize that Bible is the way that, through the Spirit, God is active in my life.

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For those of us who spend, or spent, most of our twenties single while friends and relations jumped into domestic duties — leaving us adrift at family and church functions to face the perennial question “Are you dating anyone seriously?” — this culture has its definite disadvantages.

But the big fat marriage culture has its perks, too. Prime among them: continual, albeit irritating, reminders to grow up and get responsible.

Conversely, today’s zeitgeist asks “What’s the hurry?” offering reassurance that “Thirty is the new twenty,” and “Though you’d never marry this guy, it’s fine to move in with him.” But today’s cultural heirs, bewildered Millennials in their late twenties and early thirties, end up in Meg Jay’s counseling office feeling behind and trying to make up for lost time. They form the cautionary tales interspersing research in Jay’s recent book The Defining Decade: Why Your Twenties Matter — And How to Make the Most of Them Now.

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“When you pass through the waters, I will be with you,” says Isaiah, 43:2, “and when you pass through the rivers, they will not sweep over you.”

Well, for the most part, at least.

The biblical words resonated with area church leaders and parishioners affected by this week’s storm as they assessed the damage to their places of worship and helped each other find alternative spaces for upcoming services.

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A Church on the corner of London’s tech hub is starting to build links with the industry. St John’s, Hoxton, is close to Old Street roundabout, often nicknamed Silicon Roundabout because of the proliferation of start-ups and technology firms in the area.

The Vicar, the Revd Graham Hunter, said that he had begun to try to bring Christian technologists together two years ago. “Being in Hoxton, and having Silicon Roundabout and Shoreditch right on the doorstep, I had this sense we needed to engage with that sector,” Mr Hunter said on Wednesday.

In 2013, he met two Christians who worked in the industry, and they began using St John’s to host a fortnightly gathering, Tech City Christians. “They wanted to network, and also pray for each other, and support one another in living out their faith in this sector; getting people to share their stories about what’s going well, and what their struggles are.”

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“It is a matter of deep shame and regret that a Bishop in the Church of England has today been sentenced for a series of offences over 15 years against 18 young men known to him. There are no excuses whatsoever for what took place and the systematic abuse of trust perpetrated by Peter Ball over decades.

We apologise unreservedly to those survivors of Peter Ball’s abuse and pay tribute to their bravery in coming forward and also the long wait for justice that they have endured. We note that there are those whose cases remain on file for whom today will be a difficult day, not least in the light of the courage and persistence that they have demonstrated in pressing for the truth to be revealed. We also remember Neil Todd, whose bravery in 1992 enabled others to come forward but who took his own life before Peter Ball’s conviction or sentencing.

As the Police have noted Peter Ball systematically abused the trust of the victims, many of whom who were aspiring priests, whilst others were simply seeking to explore their spirituality. He also abused the trust placed in him by the Church and others, maintaining a campaign of innocence for decades until his final guilty plea only weeks ago. Since that plea was made processes in the Church have begun to initiate formal internal disciplinary procedures against Peter Ball.

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The lingering crisis rocking the Church of Nigeria (Anglican Communion) Diocese of Yewa, Ilaro, Ogun State has taken a dangerous dimension as the members of the congregation demand the removal of their Diocesan Bishop, Rt. Revd Michael Adebayo Oluwarohunbi from office.

The festering crisis took a turn for the worse last Sunday following a fresh directive from Bishop Oluwarohunbi banning all priests under the Yewa Diocese from officiating and ministering at the church’s officially designated prayer ground, popularly called the “Prayer City.”

According to a copy of the memo dated September 28, 2015 signed by Bishop Oluwarohunbi and obtained by our correspondent in Abeokuta,the cleric barred the members of the congregation under the diocese from attending spiritual programmes organised as groups or individuals in the “prayer city.”

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Sorting out the specifics of the shooter’s background and motivation will take investigators some time. Those who have studied mass killings say it’s not uncommon for the perpetrators to harbor anger against society and express hatred toward various groups. Yet harboring such views doesn’t necessarily mean they were the prime motivation for the crime, they say.

Usually it’s “a toxic cocktail of factors,” says Christopher Kilmartin, a professor of psychological science at the University of Mary Washington in Fredericksburg, Va.

But there’s one topic that’s not getting enough discussion, he and some others say: masculinity. “The elephant in the room with … mass shootings is that almost all of them are being done by men,” Professor Kilmartin says. Male shooters often “project their difficulties onto other people…. In this case, it sounds like he was blaming Christians for his problems, but the masculinity piece is what is really missing in the discussions about the equation.”

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Sex abuse victims of former Sussex bishop Peter Ball are suing the Church of England for hundreds of thousands of pounds.
Ball, 83, who admitted offences against 18 teenagers and young men in the 1970s, 80s and 90s, is being sentenced at the Old Bailey on Wednesday.
Lawyer David Greenwood who represents four victims said legal action had been lodged against the Chichester diocese
The Church of England has not yet commented.

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A few months before 9/11, when I first moved to downtown Los Angeles, the city’s high rises teemed with lawyers and bankers. The lights stayed on late ”” a beacon of industriousness. But as I quickly discovered, they rolled up the sidewalks by sundown. No matter how productive and wealthy its workers, downtown was a ghost town. LA’s urban core was no place to raise a family or own a home. With its patchwork of one-way streets and expensive lots, it was hardly even a place to own a car. The boom of the late 1980s and early 1990s that had erected LA’s skyline had not fueled residential growth. Angelenos who wanted to chase the dream of property ownership were effectively chased out of downtown.

But things change. Last month, I moved back to “DTLA,” as it’s now affectionately known. Today, once-forlorn corners boast shiny new bars, restaurants, and high-end stores. The streets are full of foot traffic, fueled by new generations of artisans, artists, and knowledge workers. They work from cafés or rented apartments, attend parties on hotel rooftops, and Uber religiously through town. Yes, there are plenty of dogs. But there are babies and children too. In a little over a decade, downtown’s generational turnover has replaced a faltering economy with a dynamic one.

What happened? Partly, it’s a tale of the magnetic power possessed by entrepreneurs and developers, who often alone enjoy enough social capital to draw friends and associates into risky areas that aren’t yet trendy. Even more, it is a story that is playing out across the country. In an age when ownership meant everything, downtown Los Angeles languished. Today, current tastes and modern technology have made access, not ownership, culturally all-important, and LA’s “historic core” is the hottest neighborhood around. Likewise, from flashy metros like San Francisco to beleaguered cities like Pittsburgh, rising generations are driving economic growth by paying to access experiences instead of buying to own.

Read it all (emphasis mine).

Another day, another bishop trying to tell us that the church has had it wrong for 2,000 years.

The latest is the Anglican bishop of Wangaratta, the Most Rev. John Parkes, who has gotten himself into the newspapers and on the radio to tell us that not only is same-sex marriage inevitable in Australia, but that it might actually be compatible with Christian doctrine.

He is, of course, not the first to make the argument in one form or another, and none of his arguments are new so they serve as good example of this tendency of the theologically liberal wing of the church – and, not least, the Anglican Church of Australia – to keep pushing contrived arguments that are less likely to make the grade than that famous strained gnat of which Jesus spoke.

Read it all from ABC religion and Ethics in Australia.

Q: What do critics say?

Many doctors continue to object to it, as do many religious leaders and activists for the disabled who fear that the disabled could be put under duress to end their lives prematurely.

The California Catholic Conference, the Medical Oncology Assn. of Southern California and the California Disability Alliance note that similar bills have failed recently in Connecticut, Delaware and Colorado.

“This bill is simply about protecting doctors and HMOs from liability,” Marilyn Golden, a senior policy analyst for the Berkeley-based Disability Rights Education and Defense Fund told The Times earlier this year, “and tells people with disabilities who face a terminal diagnosis that may well prove inaccurate that there is no dignity in our lives.”

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Pope Francis on Monday told a contentious gathering of the world’s bishops on family issues to put aside their personal prejudices and have the courage and humility to be guided by God.

Francis told 270 cardinals, bishops and priests that the three-week synod isn’t a parliament where negotiations, plea bargains or compromises take place. Rather, he said, it’s a sacred, protected space where God shows the way for the good of the church.

The bishops are debating how the church can better care for Catholic families at a time when marriage rates are falling, divorce is common and civil unions are on the rise. The main sticking points include how the church should welcome gays and divorced and civilly remarried Catholics.

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It is now public knowledge that prominent figures, notably the television personality Jimmy Savile and the Liberal MP Cyril Smith, took advantage of their celebrity to abuse children. It was also public knowledge at the time that they were committing these appalling acts; yet those who knew chose to protect the information, and those who merely suspected were given no official encouragement to investigate.

An independent inquiry into historical sex abuse is being led by Justice Lowell Goddard, who has already said that it may last till 2020. That is not her fault, given the scale of the task, but it is scant consolation for the victims whose lives have been ruined and psyches scarred. Archbishop Welby is right to take the initiative in the Ball case and in doing so has signalled a huge change in the way that the clerical establishment approaches these matters.

The Church of England remains the established church and an integral part of the life of the nation, even in an age of secularism and pluralism. The notion that it provided cover for crimes against the vulnerable by the sexually rapacious and that the perpetrators gained the protection of their posts is abhorrent. It must be aired and investigated.

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The Church of England said the review, which will be published next year, will examine its co-operation with the police and other statutory agencies and the extent to which it shared information.
It will also consider whether it properly assessed the possible risk that Ball posed to others and whether it responded adequately to the concerns of survivors.
The Archbishop of Canterbury in 1993, George Carey, now Lord Carey, was aware of the case at the time and has denied interfering in it.

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The eight-hour workday hasn’t changed much since Henry Ford first experimented with it for factory workers. Now, Americans work slightly longer””an average 8.7 hours””though more time goes into email, meetings, and Facebook than whatever our official job duties actually are. Is it time to rethink how many hours we spend at the office?

In Sweden, the six-hour workday is becoming common.

“I think the eight-hour workday is not as effective as one would think,” says Linus Feldt, CEO of Stockholm-based app developer Filimundus. “To stay focused on a specific work task for eight hours is a huge challenge. . . . In order to cope, we mix in things and pauses to make the workday more endurable. At the same time, we are having it hard to manage our private life outside of work. We want to spend more time with our families, we want to learn new things or exercise more. I wanted to see if there could be a way to mix these things.”

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Compassion, taken alone and severed from deeper, richer understandings of our nature and destiny, kills morality. Taken as the sole moral principle it undercuts our ability to articulate an ideal for human life. That is surely true of Tribe’s angle of vision on cloning. In order to assure that we do not risk making any person feel marginalized, we are suddenly forbidden to condemn what seems wrong to us. We are unable any longer to raise and discuss questions about what the nature of a cloned person would in fact be, what it means to be human, whether the bond between the generations created by ordinary human reproduction is integral to our humanity.

Tribe is not wrong to fear that cloning threatens human equality. As one made by us rather than one who comes from us, the clone would be a product rather than a gift. And when we make products, we determine their point and purpose. True compassion should draw us away from such circumstances, away from actions that might create cases metaphysically too baffling for our morality to address. But Tribe, as with the instance of removing the stigma from illegitimacy, purchases equality by means of a compassion that is the only moral law, and that makes for too shriveled and truncated a morality.

We ought, of course, to care as best we can for those who are victimized or marginalized in our society. But when we hesitate to pass judgment it should not be because we fear that moral ideals will, by their very existence, make those who fall short feel condemned. That is a dead end, if there ever was one. Bereft of any larger sense of the human good, unable to articulate (lest we hurt feelings) what is best in human life and what the family at its best might be, we will””if we follow Tribe’s prescription””lurch from one affirmation to the next until even the language of compassion finally loses its point. That is the possibility about which we ought to have second thoughts and which might remind us, in Chesterton’s words, of “the importance of an ideal.”

Read it all from First Things (emphasis mine).

“As of now, the GAFCON primates have said that if the Anglican Church of Canada and the U.S. is at the table for the January meeting, they will not attend,” said the Rev. Paul Stephens, rector at All Saints’ Episcopal Church in Tupelo, “And that’s unfortunate.”

Stephens said that worldwide, the Anglican Communion is connected, but not obligated. The Anglican church was spread through British colonization. Wherever there was a British colony, there is now an Anglican church. Globally, 38 Anglican provinces make up the Anglican Communion, the centerpiece of which is the Church of England.

“In terms of authority, the Archbishop of Canterbury isn’t like the Pope. He doesn’t have the jurisdiction to ”˜make’ me do anything, though if he did I would almost certainly acquiesce,” Stephens said. “Anglican provinces have autonomy, and make their own rulings within themselves that don’t have bearing on the others. However, there’s a saying that goes something like, ”˜If someone sneezes at an Episcopal church in Corinth, someone at an Episcopal church in Bay St. Louis will say “Bless you.”’”

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THE tendency to ignore bisexuals seems particularly prevalent in Christian circles. The Pilling report made almost no reference to bisexuality…It repeatedly used the phrase “gay and lesbian”. At certain points, it seems that this is meant to mean “people who are not straight” or “people in same-sex relationships”. At other points, it seems to involve the more usual meaning of “people attracted only to others of the same sex”.

Church discussions on sexuality are confusing and controversial enough without using sloppy language and ignoring a sizeable number of people. The Pilling report is far from being the only culprit.

Campaigners on both sides of the argument say “gay marriage” when they mean same-sex marriage. As a bisexual Christian, I know that marrying a man would not make me gay, nor would marrying a woman make me straight.

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A hospital run by Doctors Without Borders in Kunduz was badly damaged early Saturday after being hit by what appears to have been an American airstrike. At least 19 people were killed, including 12 hospital staff members, and dozens wounded.

The United States military, in a statement, confirmed an airstrike at 2:15 a.m., saying that it had been targeting individuals “who were threatening the force” and that “there may have been collateral damage to a nearby medical facility.”

The airstrike set off fires that were still burning hours later, and a nurse who managed to climb out of the debris described seeing colleagues so badly burned that they had died.

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Give pastors vacations.

Open the books for periodic financial reviews.

Be sensitive to how sounds ”” and traffic ”” can affect church neighbors.

The National Association of Evangelicals this week released a code of ethics for congregations that it hopes will help leaders make practical decisions for the health of their churches and community.

The document calls for churches to strive for unity by embracing different worship styles and reconciling “dissident factions.” It urges them to affirm the various cultural heritages of their members and neighbors, minimize barriers for disabled people and use natural resources wisely.

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Forget the 26-year-old zero who murdered 10 innocents at Umpqua Community College on Thursday morning.

The one to remember is 30-year-old Chris Mintz, the student and Army vet who was shot at least five times while charging straight at the gunman in an effort to save others.

Mintz did so on the sixth birthday of his son, Tyrik.

“It’s my son’s birthday, it’s my son’s birthday,” he was heard saying as he lay wounded.

When word of Mintz’s heroism reached his kin in his native North Carolina, his cousin Derek Bourgeois was hardly surprised.

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I did know that the whole student body had been summoned to the auditorium””and I was one of a few people who knew why. All morning long I’d known what was coming, much as I would have liked to stay in the dark. I got a tip the day before that Sweet Briar’s board had determined the college’s financial challenges to be insurmountable. I knew the board had voted to close the school, effective at the end of the semester. I knew that the students and staff whose names I was just learning were on the brink of having their world torn apart. And I knew that I was the chaplain, and that I was going to have to watch it happen.

During lunchtime, while the president delivered the fatal news to the faculty and staff, I attended the regular meeting of students working for the Office of Spiritual Life. My secret charge was to gather as many as possible into the auditorium for the chance to hear the news directly from the president, before it hit Twitter with explosive force. But as we walked up the hill to the auditorium, my phone was already lighting up. A friend at a nearby college forwarded her own faculty announcement: “Is this for real? What’s going on out there?” I responded with brevity bordering on hostility, typing as I walked: “Students don’t know yet. We need ten minutes. Stay off Facebook.”
The assembly was brutal. I sat with a few friendly students but could hardly engage, knowing what I knew and they didn’t. I stared at my phone, waiting for social media to beat the president to his own job. The sound system wasn’t working, and we waited for an eternity of troubleshooting. And then there was no more time, and the president came out and spoke without a mic, projecting his voice. He said he wanted to get right to the point. He said it broke his heart to be there. Then he said Sweet Briar would close its doors. The class of 2015 would be the last graduating class.

And then the whole auditorium burst into tears.

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The crisis in Lebanon, where 1.2 million Syrian refugees are competing for limited resources with host communities, is a “ticking time bomb”, two aid workers gave warning this week.

The country, which is the size of Yorkshire, has the highest number of refugees per capita: a quarter of the population. Of these, 70 per cent live below the poverty line. Since the UN’s Syria regional-response plan is less than half-funded, and the influx costs the country a third of its GDP, communities are in crisis.

“It’s more than just tension: I think it is a ticking bomb,” the communications manager for World Vision in Lebanon, Patricia Mouamar, said on Tuesday. “It’s like the whole country of Greece moving into UK. . . If no funding is made available to us, it will explode at a certain time.”

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