O God, by whose providence the blood of the martyrs is the seed of the Church: Grant that we who remember before thee the blessed martyrs of Uganda, may, like them, be steadfast in our faith in Jesus Christ, to whom they gave obedience even unto death, and by their sacrifice brought forth a plentiful harvest; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Grant, O Lord, we beseech thee, that we who keep the feast of the holy martyrs Blandina and her companions may be rooted and grounded in love of thee, and may endure the sufferings of this life for the glory that shall be revealed in us; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

God, who didst find thy martyr Justin wandering from teacher to teacher, seeking the true God, and didst reveal to him the sublime wisdom of thine eternal Word: Grant that all who seek thee, or a deeper knowledge of thee, may find and be found by thee; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

But our argument in reply to this is ready and clear. For any one who condemns those who say that the Godhead is one, must necessarily support either those who say that there are more than one, or those who say that there is none. But the inspired teaching does not allow us to say that there are more than one, since, whenever it uses the term, it makes mention of the Godhead in the singular; as”””In Him dwells all the fullness of the Godhead Colossians 2:9 “; and, elsewhere”””The invisible things of Him from the foundation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead Romans 1:20 .” If, then, to extend the number of the Godhead to a multitude belongs to those only who suffer from the plague of polytheistic error, and on the other hand utterly to deny the Godhead would be the doctrine of atheists, what doctrine is that which accuses us for saying that the Godhead is one? But they reveal more clearly the aim of their argument. As regards the Father, they admit the fact that He is God , and that the Son likewise is honoured with the attribute of Godhead; but the Spirit, Who is reckoned with the Father and the Son, they cannot include in their conception of Godhead, but hold that the power of the Godhead, issuing from the Father to the Son, and there halting, separates the nature of the Spirit from the Divine glory. And so, as far as we may in a short space, we have to answer this opinion also.

What, then, is our doctrine? The Lord, in delivering the saving Faith to those who become disciples of the word, joins with the Father and the Son the Holy Spirit also; and we affirm that the union of that which has once been joined is continual; for it is not joined in one thing, and separated in others. But the power of the Spirit, being included with the Father and the Son in the life-giving power, by which our nature is transferred from the corruptible life to immortality, and in many other cases also, as in the conception of “Good,” and “Holy,” and “Eternal,” “Wise,” “Righteous,” “Chief,” “Mighty,” and in fact everywhere, has an inseparable association with them in all the attributes ascribed in a sense of special excellence. And so we consider that it is right to think that that which is joined to the Father and the Son in such sublime and exalted conceptions is not separated from them in any.

Read it carefully and read it all.

I cite here the exhortation:

Dear friends, and you especially on whose souls I have cure and charge, on — – next I do intend, by God’s grace, to offer all such as shall be godly disposed the most comfortable sacrament of the Body and Blood of Christ, to be taken of them in remembrance of his most fruitful and glorious passion: by the which passion we have obtained remission of our sins, and be made partakers of the kingdom of heaven; whereof we be assured and ascertained, if we come to the said sacrament with hearty repentance for our offences, stedfast faith in God’s mercy, and earnest mind to obey God’s will, and to offend no more. Wherefore our duty is to come to these holy mysteries with most hearty thanks to be given to Almighty God for his infinite mercy and benefits given and bestowed upon his unworthy servants, for whom he hath not only given his Body to death, and shed his Blood, but also doth vouchsafe, in a sacrament and mystery, to give us his said Body and Blood to feed upon spiritually. The which sacrament being so divine and holy a thing, and so comfortable to them which receive it worthily, and so dangerous to them that will presume to take the same unworthily: my duty is to exhort you, in the mean season, to consider the greatness of the thing, and to search and examine your own consciences, and that not lightly, nor after the manner of dissimulers with God, but as they which should come to a most godly and heavenly banquet; not to come but in the marriage garment required of God in the Scripture; that you may (so much as lieth in you) be found worthy to come to such a table. The ways and means thereto is, first, that you be truly repentant of your former evil life; and that you confess with an unfeigned heart to Almighty God, your sins and unkindness towards his Majesty committed, either by will, word, or deed, infirmity or ignorance; and that with inward sorrow and tears you bewail your offences, and require of Almighty God mercy and pardon, promising to him (from the bottom of your hearts) the amendment of your former life. And amongst all others, I am commanded of God especially to move and exhort you to reconcile yourselves to your neighbours, whom you have offended, or who hath offended you, putting out of your hearts all hatred and malice against them, and to be in love and charity with all the world, and to forgive others as you would that God should forgive you. And if any man hath done wrong to any other, let him make satisfaction and due restitution of all lands and goods wrongfully taken away or witholden, before he come to God’s board; or at the least be in full mind and purpose so to do, as soon as he is able; or else let him not come to this holy table, thinking to deceive God, who seeth all men’s hearts. For neither the absolution of the priest can any thing avail them, nor the receiving of this holy sacrament doth any thing but increase their damnation. And if there be any of you whose conscience is troubled and grieved in any thing, let him come to me, or to some other discreet and learned priest, taught in the law of God, and confess and open his sin and grief secretly, that he may receive such ghostly counsel, advice, and comfort, that his conscience may be relieved, and that of us (as the ministers of God and of the Church) he may receive comfort and absolution, to the satisfaction of his mind, and avoiding of all scruple and doubtfulness; requiring such as shall be satisfied with a general confession not to be offended with them that do use, to their further satisfying, the auricular and secret confession to the priest; nor those also which think needful or convenient, for the quietness of their own consciences, particularly to open their sins to the priest, to be offended with them that are satisfied with their humble confession to God, and the general confession to the Church: but in all things to follow and keep the rule of charity; and every man to be satisfied with his own conscience, not judging other men’s minds or consciences; whereas he hath no warrant of God’s Word to the same.

Do please consider looking at it all (Another link may be found there).

Almighty and everliving God, whose servant Thomas Cranmer, with others, did restore the language of the people in the prayers of thy Church: Make us always thankful for this heritage; and help us so to pray in the Spirit and with the understanding, that we may worthily magnify thy holy Name; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

(Please note that this is in reference to a sermon from earlier in May that was finally posted here yesterday).

There was an intake of breath among the congregation, yet I wondered if I’d misheard the Archbishop. I hadn’t, for the text is on Rowan Williams’s website: “If Henry VIII is saved (an open question, perhaps) it will be at the prayers of John Houghton.”

John Houghton was the Prior of the Charterhouse in London, where Dr Williams was preaching, on the 475th anniversary of the martyrdom of him and 15 other monks at the instigation of Henry VIII. Prior Houghton was declared a saint by the Pope in 1970.

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The first tranche of the “Non Conformist Registers” has been put online detailing the hundreds of thousands of people who shook up the established order with alternative ideas over the past 225 years.

The database, which goes live on Wednesday, discloses those who refused to conform to the doctrine of the established Anglican Church including Methodists, Presbyterians, Congregationalists, Baptists and Quakers.

The Quakers were the first religious group to denounce slavery while Methodists were great advocates of women’s rights.

More than 224,000 names are included in the register, which dates from the late 17th century, which also detail baptisms, marriages and burial inscriptions.

Read it all.

O Lord our God, who by thy Son Jesus Christ didst call thine apostles and send them forth to preach the Gospel to the nations: We bless thy holy name for thy servant Augustine, first Archbishop of Canterbury, whose labors in propagating thy Church among the English people we commemorate today; and we pray that all whom thou dost call and send may do thy will, and bide thy time, and see thy glory; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Heavenly Father, who didst call thy servant Bede, while still a child, to devote his life to thy service in the disciplines of religion and scholarship: Grant that as he labored in the Spirit to bring the riches of thy truth to his generation, so we, in our various vocations, may strive to make thee known in all the world; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Lord God, in whose providence Jackson Kemper was chosen first missionary bishop in this land, that by his arduous labor and travel congregations might be established in scattered settlements of the West: Grant that the Church may always be faithful to its mission, and have the vision, courage, and perseverance to make known to all peoples the Good News of Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.

[At Pentecost Peter] intendeth to prove…that the Church can be repaired by no other means, saving only by the giving of the Holy Spirit. Therefore, forasmuch as they did all hope that the restoring drew near, he accuseth them of sluggishness, because they do not once think upon the way and means thereof. And when the prophet saith, “I will pour out,” it is, without all question, that he meant by this word to note the great abundance of the Spirit….when God will briefly promise salvation to his people, he affirmeth that he will give them his Spirit. Hereupon it followeth that we can obtain no good things until we have the Spirit given us.

–Commentary on the Acts of the Apostles

Cynics might argue that the hymn’s words are little more than Hallmark card banalities. Newman himself worried that his fellow Victorians sentimentalised them and he strongly discouraged their use at funerals. But if the hymn was simply a bromide how did it nourish Gandhi as he suffered imprisonment, assault and near-death fasts? The Indian leader thought the phrase “one step enough for me” contained an entire political philosophy. It reminded him, as he faced one crisis after another, to act in the present and not to worry about the future.

Gandhi’s interpretation of the hymn might have surprised Newman, but it wouldn’t have scandalised him. Although he is portrayed as a ghostly intellectual Newman had a strong social conscience. As a cardinal he was entitled to live in Rome but he insisted on remaining a parish priest in blighted Birmingham.

When Benedict XVI beatifies Newman on 19 September he is not simply proclaiming that the cardinal was a holy man. He is saying that Newman’s life and teaching are of universal significance. Gandhi’s love of “Lead, kindly Light” proves that Newman is not just for Catholics. With its primordial imagery of dark and light the hymn speaks to anyone who is struggling, amid the gloom, to take the next step towards truth.

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Father John Saward, a scholar and author who converted from the Anglican clergy to the Catholic priesthood, has called Venerable John Henry Newman “the supreme writer of English in the Victorian age.”

Father Saward is not the only one with a lofty opinion of the great man of letters. Pope Benedict plans to beatify Newman ”” the erstwhile Anglican intellectual and clergyman who became one of the most influential Catholic bishops in history ”” when he visits England in September.

On the anniversary of Newman’s ordination to the Catholic priesthood (on May 30, 1847), and with the Holy Father’s upcoming U.K. trip already making headlines, it’s worth pausing to remember the irony and drama of Newman’s conversion….

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As we begin a new year, fearfully yet expectantly, we reflect upon the mournfully long obituary list for 1968: Martin Luther King, Jr., Robert J. Kennedy, Franklin Clark Fry, Augustine Cardinal Bea, Norman Thomas, Thomas Merton, and now to the list we must add Karl Barth.

–Theology Today, January 1969

Today, May 8, the Church remembers a most remarkable woman. We know her as Mother Julian ”” or the Lady Julian ”” of Norwich. Born in 1342 she lived in Norwich, where she died in the 1420s. From about 1375 she lived as an “anchorite”, withdrawn from the world and living a solitary life of prayer in a cell attached to St Julian’s Church, which today is a shrine and place of pilgrimage. …

In her vision of the crucified Christ crowned with thorns and bleeding, she discovered the God whose very being is love: “Suddenly the Trinity filled my heart with the utmost joy.” In one of her most celebrated images she tells us that God showed her “a little thing, the size of a hazelnut, which seemed to lie in the palm of my hand”. She asks what it is, and is given the reply: “It is all that is made” and she knows that that making comes from the overflowing love of God. All is held in being by the Divine Love, and that Divine Love is seen in the sacrifice and self-emptying of the crucified Christ, and it is that same longing love ”” compassion, a suffering with which Julian longs to share. She learns that Christ is the ground of her beseeching, the foundation of her praying. Intercession becomes adoration. Like her nameless contemporary who wrote The Cloud of Unknowing she smites on the dark cloud with the dart of her longing love, and finds an answering love. It is the joy of that love which brings her to her great affirmation of hope, “that all shall be well, and all manner of thing shall be well,” because indeed she learnt “that love is our Lord’s meaning. And I saw full surely in this, and in all, that before God made us, He loved us. Which love was never slaked, nor ever shall be.”

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The Roman Catholic Church is weathering another sex scandal, but it is impossible to tell here, where the faint image of a bearded man on a yellowing linen sheet provides the moment, if brief, for pilgrims to declare and reaffirm their faith. For some, it does not matter if the Shroud of Turin is authentic. It is the shared spiritual experience that counts most.

“You can counteract with gestures what’s happening in the church,” said Davide Donato, 23, an architecture student who took an overnight train from Reggio Calabria in southern Italy to see the shroud on Thursday. That night he was taking an overnight train back. “These gestures affirm what you believe in, what that basis of faith is.”

Ten years after the shroud last went on display, nearly two million people have made reservations for a timed glimpse of the religious object (five minutes on weekdays, three on weekends, depending on the bookings, though the labyrinthine line can take well over an hour).

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O Lord, who through spiritual discipline didst strengthen thy servant Monnica to persevere in offering her love and prayers and tears for the conversion of her husband and of Augustine their son: Deepen our devotion, we beseech thee, and use us in accordance with thy will to bring others, even our own kindred, to acknowledge Jesus Christ as Savior and Lord; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.

In December 1969, Don Finto went looking for the Holy Ghost.

Growing up in the Church of Christ, Finto believed in God the Father Almighty, and he learned to trust in Jesus. But for the most part, he felt the Holy Ghost was missing from his life ”” especially when it came to speaking in tongues, a practice of praying in unknown languages.

“I felt like I was stuck in a box,” he said.

Finto, then 39, decided to give the Holy Spirit a try. The former missionary-turned-David Lipscomb University-professor knelt and prayed, asking to be baptized in the Spirit, an experience relatively unknown outside of Pentecostal circles.

When he stood up, Finto says, his life had changed forever.

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As the sexual abuse crisis continues to unfold in the Roman Catholic Church, with more victims coming forward worldwide and three bishops resigning last week alone, it is clear the issue is more than a passing storm or a problem of papal communications.

Instead, the church is undergoing nothing less than an epochal shift: It pits those who hold fast to a more traditional idea of protecting bishops and priests above all against those who call for more openness and accountability. The battle lines are drawn between the church and society at large, which clearly clamors for accountability, and also inside the church itself.

Uncomfortably, the crisis also pits the moral legacies of two popes against each other: the towering and modernizing John Paul II, who nonetheless did little about sexual abuse; and his successor, Benedict XVI, who in recent years, at least, has taken the issue of pedophile priests more seriously.

He has had little choice, given the depth of the scandal and the anger it has unleashed. But when supporters defend Benedict, they are implicitly condemning John Paul and how an entire generation of bishops and the Vatican hierarchy acted in response to criminal behavior.

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Everlasting God, who didst so kindle the flame of holy love in the heart of blessed Catherine of Siena, as she meditated on the passion of thy Son our Savior, that she devoted her life to the poor and the sick, and to the peace and unity of the Church: Grant that we also may share in the mystery of Christ’s death, and rejoice in the revelation of His Glory, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

…fidelity to Thomas also demands that a Catholic university teach theology as a divine science, and not religious studies, a human one dependent on rational inquiry alone. Even though the core beliefs of Christianity are revealed and held by faith, students have to be informed of what they are. Aquinas never suggests that explaining the content of the articles of faith will bring about a response of faith, but he does think that we need to be told them. Theology courses at a Catholic university propose sacra doctrina. They set out what Christ taught in the Gospels, since he “is the first and chief teacher of spiritual doctrine and faith”. Consequently, a Catholic university should be a place in where special attention is given to ensuring that students learn from theologians who propose the teaching of Christ as historical and authoritative.

Authentic Christian faith does not fear reason “but seeks it out and has trust in it”. Faith presupposes reason and perfects it. Nor does human reason lose anything by opening itself to the content of faith. When reason is illumined by faith, it “is set free from the fragility and limitations deriving from the disobedience of sin and finds the strength required to rise to the knowledge of the Triune God”. The Holy Father observes that St Thomas thinks that human reason, as it were, “breathes” by moving within a vast horizon open to transcendence. If, instead, “a person reduces himself to thinking only of material objects or those that can be proven, he closes himself to the great questions about life, himself and God and is impoverished”. Such a person has far too summarily divorced reason from faith, rendering asunder the very dynamic of the intellect.

What does this mean for Catholic universities today? Pope Benedict answers in this way: “The Catholic university is [therefore] a vast laboratory where, in accordance with the different disciplines, ever new areas of research are developed in a stimulating confrontation between faith and reason that aims to recover the harmonious synthesis achieved by Thomas Aquinas and other great Christian thinkers”. When firmly grounded in St Thomas’ understanding of faith and reason, Catholic institutions of higher learning can confidently face every new challenge on the horizon, since the truths discovered by any genuine science can never contradict the one Truth, who is God himself.

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When he was a young boy growing up in a rural rectory in East Anglia, Diarmaid MacCulloch’s parents used to drive him around to look at churches. His father, one of a line of Scottish Protestant Anglican ministers, didn’t really encourage stops at Catholic churches. But humans are always most interested in what is forbidden, and in the due course of time, MacCulloch grew up to be interested in the multiple ways in which Christianity has morphed, clashed, invented and re-invented itself.

MacCulloch, who teaches the history of the Church at Oxford University, has put his interest into a massive new book called Christianity: The First Three Thousand Years.

That subtitle isn’t an error. MacCulloch says it was important to look back over the thousand years that preceded Jesus’ birth to see how Christianity shaped itself, and at the timelines of the two cultures that influenced what the religion would become.

“It’s really two different sets of thousand years, one of them a Jewish thousand years and the other is a Greek thousand years. And both those lie behind Christianity,” MacCulloch says. “These two cultures — Jewish culture, Greek culture — they’ve got entirely different views of what God is. And then you get a man coming along who people regard as God: Jesus.”

Listen to it all (about 7 1/2 minutes).

What constitutes Christian love amid the sweaty delights of sex? Organized religion always takes an interest in sex, usually so it can tidy people’s sexual lives into some easily-managed pattern. The Vatican’s traditional emphasis is that God commands humans to procreate. Good sex has the potential to produce children; bad sex is everything else. Bad sex includes heterosexual acts involving contraceptives; masturbation; gay sex acts of all sorts. The equation of sex and procreation remained convincing for centuries because contraceptive devices were expensive, unreliable and even more comic in appearance than they are now. Now, however, readily available contraception has transformed the way in which human beings use and experience sex. Sex has always been fun: contraception has shown that the fun can be detached from the possibility of having children. The Christian tradition is now faced with the reality that pleasure and procreation are two separate purposes of sexuality, and many parts of the Christian Church, especially the Vatican, are baffled and angry.

How can Christianity cope? A first step would be to recognize that its traditional views on sexual intercourse were filched from non-Christian sources. Christianity is a complex system with two main strands: Jewish and Greek. Of the two, the Greek has made the running for nearly two thousand years. Even though Jesus was a Galilean Jew and probably had little contact with Greeks, the enthusiasts who wrote up his life and discussed his ideas took Christianity far from its Jewish roots. Most of their potential audience had a Greek cultural background, and in trying to make Greeks understand the message, Christianity absorbed the culture which it was trying to capture.

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The charismatic movement in the U.S. marks its golden anniversary this year, having begun with Episcopal priest Dennis Bennett in 1960. For more than a hundred years, its parent movement, Pentecostalism, has popularized practices such as speaking in tongues and prophesying. The younger charismatic movement surfaced when many North American Christians in mainline denominations began adopting similar practices.

Vinson Synan, a professor of church history at Regent University in Virginia Beach, documents the movement’s development in An Eyewitness Remembers the Century of the Holy Spirit (Chosen/Baker). CT online editor Sarah Pulliam Bailey spoke with Synan about Pentecostalism’s past and future.

What to you has been one of the most unexpected changes of the past century?

The biggest surprise was the Catholic-charismatic renewal that started in 1967. That came as an utter shock to me, to most of my friends, and probably to the Catholic Church. It gave legitimacy to the movement, that the largest and one of the oldest churches in the world was seeing a Pentecostal movement.

What has been the high point of the movement?

The movement reached a climax in America around 1977 during the Kansas City Conference, because all the different streams came together.

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Almighty God, who didst raise up thy servant Anselm to teach the Church of his day to understand its faith in thine eternal Being, perfect justice, and saving mercy: Provide thy Church in every age with devout and learned scholars and teachers, that we may be able to give a reason for the hope that is in us; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

…reading Christian history suggests just how wrong just an analysis would be. Out-of-control clergy, religious demagogues with their consecrated militias, religious parties usurping the functions of the state ”” these were the common currency of the Christian world just a few decades after the Roman Empire made Christianity its official religion. Whatever he might have thought of his theology, Cyril the Christian bishop would immediately have a strong fellow-feeling for al-Sadr the Islamic mullah. Like al-Sadr, Cyril, too, disciplined his followers with pronouncements that cast deviants beyond the protection of the church and the law: Christians then called them “anathemas”; Muslims today call them “fatwas.”

In retelling the story of Christian atrocities, I’m not trying to blacken the reputation of the church but rather to suggest that, given the appropriate social and political circumstances, given a sufficiently weak state mechanism, any religion can be used to justify savagery and extremism. None of the violence or intolerance commonly seen in modern-day Islam is, so to speak, in the DNA of that religion, any more than of Christianity. Change the circumstances, and any religion, too, can become the basis of a sane and peaceful society.

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In the Charleston area, where history runs deep, a church has to be pretty old to register on the “Wow Meter.”

Johns Island Presbyterian Church is one of the oldest in the Lowcountry, established 57 years before the signing of the Declaration of Independence and 13 years before George Washington was born.

This year, the congregation marks its 300th anniversary. Amazingly, the original church building, a simple, white, wooden building in the Colonial meeting house style, still stands. It has no steeple or bell tower, no stained glass, no fancy organ, no ornate columns or interior art.

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Contemporary Christians may hesitate to assign a direct connection between particular natural disasters and sins. Yet many still believe that the reason for the existence of natural disasters in general is punitive and a direct consequence of early human disobedience in the Garden.

As harsh as that may sound to some, the alternative seems bleaker from a religious perspective. If natural disasters are not anyone’s fault, human or divine, wouldn’t that mean these catastrophes are also without purpose, just another tragic event reflecting the fragility of our lives? If God isn’t using natural disasters to punish disobedient creatures, why does He allow them at all?

One historically significant answer finds divine purpose in natural horrors””without those horrors signifying punishment. This year marks the 300th anniversary of Gottfried Leibniz’s “Theodicy,” which remains one of the grandest attempts to prove the goodness and justice of a God who created an evil-soaked cosmos like ours. Most affecting was his claim that our world is, in fact, the best world that God could have made (so don’t complain!), which sounds either crudely optimistic or despairingly pessimistic.

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Motorists across America saw a strange sight this past Sunday morning if they stopped at a traffic signal near an Eastern Orthodox sanctuary and then, shortly thereafter, passed a Catholic parish.

What they saw was worshippers singing hymns and waving palm fronds as they marched in Palm Sunday processions at these churches. Similar sights will be common during Holy Week rites this week and then on Easter Sunday.

There is nothing unusual about various churches celebrating these holy days in their own ways. What is rare is for the churches of the East and West to be celebrating Easter (“Pascha” in the East) on the same day. This will happen again next year, as well as in 2014 and 2017.

This remains one of the most painful symbols of division in global Christianity….

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