Take heed to yourself and to your teaching; hold to that, for by so doing you will save both yourself and your hearers. [1 Timothy 4:16]

I would sum up the impact of this verse as “the extraordinary seriousness of the pastoral ministry.” I hope that one effect of this message will be to make you earnest and diligent in your prayers for all the vocational ministers of the church. And I hope that another effect will be to make David Livingston and Brad Nelson and the rest of the pastoral staff passionate and persevering and utterly devoted in the fulfillment of their ministry.
Three Commands and Two Promises

This verse contains three commands and two promises for the young pastor. The first command is that he take heed to himself. The second command is that he take heed to his teaching. The third command is that he hold on to those two duties; in other words, that he keep on taking heed to himself and keep on taking heed to his teaching, and never think that the days for personal vigilance are over or that the days for doctrinal growth are past….

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On 4 May 2012 the California-based bishop held a conference call with Archbishop Duncan, Bishop Chuck Murphy of the AMiA, and Bishop Terrell Glenn of PEAR-USA/ACNA to discuss his future plans.

Bishop Hunter stated that he had a “warm and collegial conversations” with the three bishops and “articulated for each of them my vision of C4SO becoming a servant to all the various Anglican entities within North America. C4SO will happily plant churches in partnership with PEARUSA, TheAm and the ACNA.”

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The structures and processes of the United Methodist Church are self-preserving. The size and frequency of our meetings encourage passivity; our current Book of Discipline and its structures favor institutional stagnation; and, as some discovered in Tampa, our Constitution prohibits most forms of restructuring. The systems that we have created for ministry protect the status quo against revision, and our denomination cannot effectively make disciples of Jesus Christ without the ability to adapt.

This procedural and systemic self-preservation is natural, but it does not differentiate between gratuitous and essential change. Our connection’s ability to protect itself from unnecessary change is valuable, but sometimes adaptation is necessary. In the past five years, the membership in the United States has declined by 4.5 percent; worship attendance has declined by 7.9 percent; and the number of young people being confirmed in the UMC in the United States has declined by 18.44 percent. The need for adaptation is well-established, yet General Conference yielded little change.

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Under new rules announced on Wednesday (May 2), the Vatican will more closely oversee the operations of Caritas Internationalis, a global confederation of 162 national Catholic charities. The decision comes after the Vatican last year vetoed the re-election of the organization’s then-secretary general, Lesley-Anne Knight, complaining of a lack of coordination with Vatican officials.

The new rules issued by the Vatican secretary of state, Cardinal Tarcisio Bertone, will require all Caritas Internationalis officials make a formal promise of fidelity to church teachings and leaders.

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From here:

And, if you’re following what’s happening, what you’re seeing is the conservatives who have left, now that they’re out, and their identity was defined in part by what they were against as well as the Gospel they were for, trying to figure out how to live together, and how they should live, has actually been harder than they thought, and they’ve actually started to divide among themselves. And so, one of the current tragedies is the group that has left looks very American and very Protestant and very chaotic. And that just has to owned on the front end. I wish it were different, but they are having a hard time cohering and working together. And that is a problem not simply for them, but also for the other conservatives in the Episcopal Church, because they have said, essentially, “this is the faithful way to do this and you need to come join us.” And I just need to tell you that, in all sorts of ways, and I say this with a very sad heart, it’s not attractive. They’re really struggling. So that’s one side.

I am extremely thankful to Archbishop Isingoma for offering ongoing canonical residence to our bishops and clergy, and I look forward with anticipation to a long-term relationship with him, a desire he expressed in London as well. In the near future, I expect other jurisdictions will also invite clergy to be canonically resident in their provinces, mirroring the Anglican Mission’s original model of oversight and connection to the Global South through the provinces of South East Asia and Rwanda. In addition, I am pleased that an agreement has been reached allowing Bishop TJ Johnston and Bishop John Miller to be received temporarily into the Anglican Church of North America and to serve as assisting bishops within two dioceses. These bishops will continue to oversee Anglican Mission congregations with written permission from their bishops, Neil Lebhar and Foley Beach. This decision demonstrates our commitment to being a multi-jurisdictional entity. Bishops Johnston and Miller will also continue their conversations with Bishops Riches and Masters regarding a future connection with the Anglican Church in North America. There is no need for parishes to make any choice about jurisdictional relationships. Congregations will, of course, remain in the Anglican Mission unless they choose to disaffiliate and join with some other group or entity.

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Teresa MacBain has a secret, one she’s terrified to reveal.

“I’m currently an active pastor and I’m also an atheist,” she says. “I live a double life. I feel pretty good on Monday, but by Thursday ”” when Sunday’s right around the corner ”” I start having stomachaches, headaches, just knowing that I got to stand up and say things that I no longer believe in and portray myself in a way that’s totally false.”

MacBain glances nervously around the room. It’s a Sunday, and normally she would be preaching at her church in Tallahassee, Fla. But here she is, sneaking away to the American Atheists’ convention in Bethesda, Md.

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The Anglican Church of North America (ACNA) has received two bishops from the Anglican Mission in America (AMiA) as honorary temporary assistant bishops.

The Rt. Rev. T.J. Johnston will serve as an assistant bishop to the Rt. Rev. Foley Beach of the Anglican Diocese of the South and the Rt. Rev. John Miller will serve as an assistant bishop to the Rt. Rev. Neil Lebahr of the Gulf Atlantic Diocese, Anglican Ink has learned.

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Nine years after electing the first openly gay bishop in the history of their church, causing a rift in the worldwide Anglican Communion that remains unrepaired, New Hampshire Episcopalians may choose a second [non-celibate] gay man as their leader….

…some US church leaders remain optimistic about the future of the Anglican Communion. Bishop M. Thomas Shaw of the Diocese of Massachusetts said he believes it will survive – not because conservative and liberal dioceses will reach agreement on hot-button issues like sexuality, but because he believes they will be willing to grant one another greater autonomy.

“I think there is definitely a change, a movement in much of the African church not to recognize the blessing of same-sex unions, or to encourage gay partnerships, but a real acknowledgment that our cultures and pastoral situations are different,’’ he said.

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On the eve of the Vatican’s doctrinal investigation in 2009, Sister Sandra M. Schneiders published a letter to her Leadership Conference associates in which she sounded loaded for bear. Declaring that her community and others had “birthed a new form of religious life,” she referred to the Vatican’s attempt at assessment as “a hostile move” and one that would do “violence” to all that newness.

Not all sisters have been as combative. Two years earlier, in a thoughtful presentation that some believe spurred the investigation, then-Leadership Conference president Sister Laurie Brink had acknowledged that while many sisters walked unevenly with Rome, some had moved “beyond the church, even beyond Jesus.” She called that a post-Christian mind-set that might ethically require those who held it to leave the church.

That assessment by Sister Brink was quoted in the Congregation’s findings, but the document says nothing ill of Sister Brink. Rather, it worries that post-Christian mind-sets too often “go unchallenged” by the Leadership Conference””that it is falling down on the job of bringing Christian witness to its own members.

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Jessica Setnick was on her way to her mother’s house for dinner when she decided that she had something to say that couldn’t wait.

She sent her mom a text: “I got my hair cut today and I think it looks fine. So if you don’t like it, please don’t say anything.”

Ms. Setnick, a 39-year-old registered dietitian in Dallas, says she frequently braces herself for her mother’s disapproving remarks….

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Q: My cousin took us to her church when we visited her a few weeks ago, and the preacher said something about people today being just as idolatrous as people in ancient times. What do you suppose he meant by that, since we don’t worship idols like they did? — Mrs. J.Y.

A: No, we may not bow down to idols made of stone or metal as people did in ancient times (and some people in the world still do). But does that mean we don’t have our own “idols” today — that is, things we serve just as zealously as they did? I’m afraid we do….

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It is not be an overstatement to say that evangelicals are experiencing a “sea change”””a paradigm shift””in their understanding of conversion and redemption, a shift that includes the way in which they think about the salvation of God, the nature and mission of the church, and the character of religious experience. Although there is no one word to capture where evangelicals are going in this regard, there is a word that captures what they are leaving behind: revivalism.

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Safe places are designed so the people of God can share their struggles with others in the journey of life. We believe that there are real sin struggles in the lives of our people. The purpose is to create an environment where the beginning of accountability, sharing, and confession can occur.

As it says in the gospel of John, “The word of God [read Jesus] became flesh and made his dwelling among us.” The philosophy of our church recognizes that if Christ comes in the flesh we must be in the flesh with each other. Meaning that Christ initiated with us, identified with us, and invaded us with the gospel of truth. The Safe Places ministry creates a venue where the congregation of [this parish of] MRPC can take off our veneer and initiate with each other the truths of our lives.

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Prosecutors have uncovered more financial fraud in church networks than they ever imagined. “It took the financial downturn. Money was drying up””the new investors were not coming in, so Ponzi schemes collapsed,” IRS Special Agent in Charge for Criminal Investigations Ken Hines told Christianity Today.

Hines, based in Seattle, has helped expose Ponzis for more than 20 years. He has seen first-hand how the church environment has proven to be an ideal context for affinity fraud. “When you go to church, you don’t expect to get lied to or deceived or manipulated into losing your life’s savings….”

The sickening net effect of fraud puts a dark cloud over pastors and other leaders in local churches….If a faithful church member cannot trust his or her own pastor, whom can they trust?

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On just about any Sunday, as many as 10,000 people may fill the pews of The Potter’s House, Bishop T.D. Jakes’ Dallas-area megachurch. Believers say he has an uncanny way of connecting with his audience anyway.

“It doesn’t matter about the size,” says Faith Johnson, a 13-year member. “It’s almost like nobody else is in that church, but me.”

It takes some help for leaders of the largest megachurches and national ministries to make believers reject the idea that a smaller church is more intimate and personable. A big staff of associate pastors and elders is indispensable.

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In 2004 a man serving on our vestry decided to leave his wife after only two years of marriage. There was no adultery, no abandonment, nothing. He’d just grown tired of her and wanted to find someone new. He and I were close. I trusted him. He’d been instrumental in saving my job. When liberal members of Good Shepherd, upset over the stance I had taken with regard to Gene Robinson, called a parish meeting at another local Episcopal Church trying to gather support to have me ousted, this man rallied my supporters and showed up at the meeting with the majority of the congregation behind him.

So when he came seeking my blessing for his divorce he may have expected me, for the sake of our friendship and his past loyalty, to give it. Instead I told him that he needed to step off of the vestry. I told him that in order to remain a member in good standing he’d need to halt his divorce proceedings, go to a Christian marriage counselor, and commit to reconciliation.

He refused.

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Dear Dr. Moore,

My wife and I are at an impasse. There’s been no abandonment, no sexual immorality, and no abuse. We just don’t get along. We shouldn’t have married. We should have known we are incompatible. I know God hates divorce but I don’t have any other option. My pastor and some Christian counselors have told me that while God hates divorce, this is the lesser of two evils because God doesn’t want me to be miserable. What do you think?

Married but Miserable….

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Our deliberations confirmed the relevance of our mission, yielded possible solutions and strategies to be further explored and also revealed some urgent needs which must be addressed, in order to properly execute The church’s Mission. Three major objectives were identified that need to be immediately pursued:-

1. Greater interaction of the church with the immediate and wider communities, leading to an expansion of the membership of the congregation.
2. Attracting more youth and young adults into the membership of the church and reversing the tendency of our young adults leaving Ascension for membership in other churches.

3. Expansion & enhancement of the physical facilities of the church to adequately meet the needs of the present and future congregation.

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Virginia is the epicenter of the Episcopal schism. Heathsville is one of seven churches ”” including two of the largest and most historic in the country ”” that broke away from the denomination in 2006. Now that they’ve lost their lawsuit, they all have to find new homes.

Church of the Apostles is one of the seven breakaway churches. At its home in Fairfax, a half-dozen men wrestle with a 360-pound cross, panting as they remove it from its moorings in the sanctuary. Parishioner Wayne Marsh says the cross is going into storage and the church is being shuttered.

“It’s sad and heartbreaking, and it’s a tremendous loss,” he says, “but God has just given me a peace to understand this is his will and we’re going forward with it, not knowing exactly where we’re going.”

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…the most significant new departure, contained in the appendix of the book, concerns cremation. Msgr. Lameri explained that the issue of cremation had been placed in an appendix to highlight the fact that the Church, “although she does not oppose the cremation of bodies, when not done ‘in odium fidei’, continues to maintain that the burial of the dead is more appropriate, that it expresses faith in the resurrection of the flesh, nourishes the piety of the faithful and favours the recollection and prayer of relatives and friends”.

In exceptional cases the rites normally celebrated at the cemetery chapel or the tomb may be celebrated at the cremation site, and it is recommended that the coffin be accompanied to that site. One particularity important aspect is that “cremation is considered as concluded when the urn is deposited in the cemetery”. This is because, although the law does allow ashes to be scattered in the open or conserved in places other than a cemetery, “such practices … raise considerable doubts as to their coherence to Christian faith, especially when they conceal pantheist or naturalistic beliefs”.

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Witches have been breaking into churches and graveyards to perform black magic rituals, a leading Church in Wales cleric has revealed.

Bishop of Monmouth Dominic Walker said the incidents coincided with a resurgence in witchcraft in recent years, with the number of occult groups performing both wicca ”“ or white magic ”“ and black magic on the rise.

And while not a frequent occurrence, Bishop Walker said he had been called on several occasions during his nine-year ministry to help people escape these “satanic groups”.

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One of the most profound challenges a human being can ever face is how to forgive in the aftermath of injury, hurt or violation. Healing Agony explores the theology of forgiveness alongside a number of contemporary forgiveness stories in order to glean insights for those facing just this challenge….

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If I had a Son in Court, or married a daughter into a plentifull Fortune, I were satisfied for that son or that daughter. Shall I not be so, when the King of Heaven hath taken that sone to himselfe, and married himselfe to that daughter, for ever? I spend none of my Faith, I exercise none of my Hope, in this, that I shall have my dead raised to life againe. This is the faith that sustains me, when I lose by the death of others, and we, are now all in one Church, and at the resurrection, shall be all in one Quire.

”“John Donne (1572-1631) [my emphasis]

As I am in the US for the first time in many years, I find myself longing for the simplicity of Maua, Kenya, during Easter time. There Easter has none of the commercial trappings we find here. As I enter grocery stores, discount stores, and department stores I am shocked at the amount of space taken by the Easter candy, bunnies and stuffed animals, baskets, decorations, and new spring clothing. These items take more space than any grocery store has for all their goods in Maua.

I recently read that an estimated $2 billion will be spent on Easter candy this year in the US. Two billion dollars to celebrate the death and resurrection of Jesus Christ, who asked us to feed the hungry, clothe the naked, give water to the thirsty, house the homeless, care for the sick and imprisoned, and welcome the stranger.

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On Holy Saturday we enter into the mystery. Today we contemplate Jesus, there in the tomb, dead. In that tomb, he is dead, exactly the way each of us will be dead. We don’t easily contemplate dying, but we rarely contemplate being dead. I have had the blessed experience of being with a number of people who have died, of arriving at a hospital shortly after someone has died, of attending an autopsy, and of praying with health sciences students over donated bodies in gross anatomy class. These were powerful experiences because they all brought me face-to-face with the mystery of death itself. With death, life ends. Breathing stops, and in an instant, the life of this person has ended. And, in a matter of hours, the body becomes quite cold and life-less – dramatic evidence, to our senses, that this person no longer exists. All that is left is this decaying shell that once held his or her life.
Death is our ultimate fear. Everything else we fear, every struggle we have, is some taste of, some chilling approach to, the experience of losing our life. This fear is responsible for so much of our lust and greed, so much of our denial and arrogance, so much of our silly clinging to power, so much of our hectic and anxiety-driven activity. It is the one, inevitable reality we all will face. There is not enough time, money, joy, fulfillment, success. Our physical beauty and strength, our mental competency and agility, all that we have and use to define ourselves, slip away from us with time. Our lives are limited. Our existence, in every way we can comprehand it, comes to an end. We will all die. In a matter of time, all that will be left of any of us is a decomposing body.

Today is a day to soberly put aside the blinders we have about the mystery of death and our fear of it. Death is very real and its approach holds great power in our lives. The “good news” we are about to celebrate has no real power in our lives unless we have faced the reality of death. To contemplate Jesus’ body, there in that tomb, is to look our death in the face, and it is preparation for hearing the Gospel with incredible joy. That we are saved from the ultimate power of sin and of death itself comes to us as a great relief, as a tremendous liberation. If Jesus lives, you and I will live! The mystery of death, which we contemplate today, will be overcome – we will live forever!

If we really want prayer, we’ll have to give it time. We must slow down to a human tempo and we’ll begin to have time to listen. And as soon as we listen to what’s going on, things will begin to take shape by themselves….The best way to pray is: Stop. Let prayer pray within you, whether you know it or not.

–Thoms Merton (1915–1968)

The ancient and saintly fathers and theologians have contrasted the living wood with dead and have allegorized that contrast this way: From the living wood came sin and death; from the dead wood, righteousness and life. They conclude: do not eat from that living tree, or you will die, but eat of the dead tree; otherwise you will remain in death.

You do indeed desire to eat and enjoy [the fruit] of some tree. I will direct you to a tree so full you can never eat it bare. But just as it was difficult to stay away from that living tree, so it is difficult to enjoy eating from the dead tree. The first was the image of life, delight, and goodness, while the other is the image of death, suffering and sorrow because one tree is living, the other dead. There is in man’s heart the deeply rooted desire to seek life where there is certain death and to flee from death where one has the sure source of life.

–Martin Luther, “That a Christian Should Bear his Cross With Patience,” 1530

As a giant tornado bore down on his southwest Arlington church Tuesday, the Rev. Will Cotton led 82 children in day care singing Jesus Loves Me.

Windows broke, rainwater covered the floors, and winds ripped up trees and tore the roof off the St. Barnabas United Methodist Church early education center.

Later, even as Cotton sorted through his own wrecked home nearby, the tune didn’t change.

“Even in the midst of this, we see the hope of Easter in the faces of all the people coming together, the neighbors rallying around each other,” said Cotton, in his second year in Arlington after moving from blustery Lubbock.

“We take hope in the risen Christ. That is the very message of Holy Week.”

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