A new collection of resources to strengthen and support the use of the Bible in the life of the Church has been published by the Anglican Communion. Described as a tool-kit, the Deeper Engagement collection of educational resources has been prepared by the Communion’s Bible in the Life of the Church (Bilc) project “to encourage us, as churches, to engage more deeply with the Bible,” the co-ordinator Stephen Lyon said in a letter to Primates.

Deeper Engagement is a collection of around 120 different educational resources from different parts of the Communion. They have been gathered “to help us in our engagement with Scripture,” Mr Lydon said. “Most have been used to great effect already and those responsible for creating them are enthusiastic about sharing them with others in the Communion.”

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Culture has changed dramatically in the past century as Christendom has given way to secularism and pluralism. This new reality has now arrived in the urban south. We must ask if Christianity has anything to say in response. Join us for Listen & Speak as we discuss a Christian posture towards culture. Featuring pastor and author Scott Sauls and storyteller Andrew Peterson.

You can check out the website there and you can register here.

Praying for our Presidential Election
Every Monday thru 11/7
5:30-6:30pm in the Church

Here is another opportunity to “Be the Church” and be intentional about prayer. Every Monday until the Presidential election, come gather in the church for concentrated intentional prayer for the upcoming election. Can’t make it by 5:30? That’s okay; just join as you can during this hour as we pray for our Heavenly Father to pour out His Spirit for wisdom and guidance in the coming election.

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The great catechist of the Early Church, St. Augustine, knew better. L. Gregory Jones, in his valuable essay on baptism and catechesis in the patristic era[1], pointed out that for Augustine instruction of the mind and the conversion of the heart were not alternatives, but two sides of the same coin, as the human person is drawn by grace through an extended period of catechetical instruction to exchange error and sin for the knowledge and love of the true God.

This “instruction,” Jones writes, should be conceived of broadly; in the patristic era, it included “learning Scripture through study and hearing homilies ”¦ and the shaping of their affections ”¦ and being mentored in actual Christian living.” Augustine’s teaching immersed catechumens in the biblical narrative, not simply as “our story” to be expressed in this way or that, but in the intellectually rich mode of faith seeking understanding of the true God.

As a trained rhetor, Augustine was no dry pedant, but sought to “stir genuine delight in his listeners” so that they would come to love that which their minds were beginning to understand. Catechumens were assigned mentors to guide them relationally through the journey of conversion, for Augustine knew that “Christ is announced through Christian friends.” These sponsors were charged with keeping watch over the moral and spiritual formation of new believers, and in Lent would be asked whether their charges had kept from grievous sin and stuck to their Lenten disciplines.

Read it all.

You write that a lot of people are disappointed by their experience with the Bible, which creates guilt. Why the disappointment?

We’re not honest with people about the Bible. There’s this fear that if we admit it’s a difficult and challenging book, we’ll scare people off. We want to tell people, especially new Christians, about all the great things that will happen to them by reading it.

Since we’re not honest about what kind of book the Bible is, and how it’s supposed to work, when people start reading for themselves, they encounter all kinds of crazy material that doesn’t fit the paradigm that we’ve given them. They find stuff from ancient cultures, from different parts of the world, and they don’t understand it immediately. And it’s hard for them to get something they can apply to their lives every single day from just reading through the Bible. So it leads to cherry-picking verses. Because there are these gems, these verses that seem to contain important spiritual truths.
So you get all these cherry-picked passages, but everything else gets neglected or completely ignored. Certain passages are essentially de-canonized. We end up with a partial Bible. So people get discouraged. They try again with a read-through-the-Bible-in-a-year plan, but they’re just not making it.

We need to start equipping people to understand the Bible on its own terms. We have to go back into the Bible’s world, rather than demanding it be immediately relevant to ours. We need to give them pathways from the ancient world into today’s world.

Read it all.

(Photo: Joy Hunter)

Prolific author and teacher Dr. Ken Boa spoke to a crowd at St. John’s, Johns Island, September 7, 2016 on “Rewriting Your Broken Story: Gaining an Eternal Perspective on your Christian Walk,” which is also the title of his most recent book.

“All of us have broken stories,” said Boa. “How is yours broken?”

He began retelling a story of Martin Laird’s which tells of a dog who when set free simply ran in circles, because it had lived most of its life in a cage. “We buy into a false narrative,” said Boa.

Read it all and note the link to his talk and to pictures.

One week ago (on September 5) the second session of the month-long Anglican Leadership Institute began. This session’s participants are pictured above with the Very Rev. Dr. Peter Moore, Director of the Anglican Leadership Institute (top right).

The institute is a leadership training initiative that brings future leaders in the Anglican Communion to South Carolina for periods of study, teaching, reflection and nurture.

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With these attacks being carried out by ISIS especially during the Muslim Holy Month of Ramadan, lots of questions have been raised about Islam. This past January, I attended the Mere Anglicanism Conference where one of the premier speakers was Nabeel Qureshi author of Seeking Allah, and finding Jesus.

In his book he describes his dramatic journey from Islam to Christianity, complete with friendships, investigations, and supernatural dreams along the way. Engaging and thought-provoking, Seeking Allah, Finding Jesus tells a powerful story of the clash between Islam and Christianity in one man’s heart”•and of the peace he eventually found in Jesus.

Now he has developed a study course. In this course he explores Muslim culture, the most common Muslim objections to Christianity, and the core doctrines upon which Islam stands or falls. Compassionate and clear this study develops in further detail the objections to Islam and case for Christianity that Qureshi introduced in his book.

Read it all.

Take the time to read it all.

We are forever grateful for the #Charleston9. Today, we remember their ultimate sacrifice 9 years ago. pic.twitter.com/H9DUQ8NGyE

— Tim Scott (@SenatorTimScott) June 18, 2016

Read the response of a number of South Carolinians to the massacre including former Charleston Mayor (10 term) Joseph P. Riley Jr.

Their hearts and minds were full of grace, always searching for ways to more fully live the life that God was leading them to. They met each week at Bible study.

Those nine people attending the Wednesday Bible study at Mother Emanuel AME opened their doors and hearts to a man that was full of racial hate and bigotry and he took their lives.

On this anniversary, our minds turn again to those whose lives were touched by those nine beautiful people ”” their families, co-workers, friends and members of the community.

We also remember the survivors, and pray that they all find peace and comfort in our thoughts for them.

Through the leadership of the families, this remarkable community showed the world what the grace of forgiveness and community solidarity can do. What manifested itself worldwide was an outpouring of love.
We would expect nothing less than this from our outstanding community.

There are two important ways we can act together at this time of great sadness to honor the memory of the Emanuel Nine.

First, we cannot rest until a responsible handgun law is passed, at the very least eliminating the loophole that allowed Dylann Roof to purchase a gun legally.

Second, we must work hard to support the construction of the International African American Museum on one of the most sacred sites of African-American history in this hemisphere. This museum will teach the untold story of the inhumane practice of slavery and the remarkable endurance and contributions of those who were brought here. The museum will honor the Emanuel Nine, and the goodness of their lives will instruct countless people in the years to come.

The nine lives taken at Mother Emanuel AME touched each one of us. We will continue to remember them and their courage and sacrifice for the rest of our days.

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1 year ago today, a mass shooting at #EmanuelAME Church changed who we are as a community. https://t.co/Ql3OrtRIUw pic.twitter.com/QcioKe9xkE

— The Post and Courier (@postandcourier) June 17, 2016

South Carolina’s two U.S. senators offered two stylistically different but equally emotional reflections to commemorate the anniversary of the Emanuel AME Church shooting.

Each speech ”” delivered in succession on the Senate floor Thursday on the eve of the anniversary ”” was in keeping with the lawmakers’ personalities and reputations among their colleagues on Capitol Hill.

Sen. Tim Scott spoke in a deep sorrowful baritone from prepared remarks about the night of June 17, 2015, when Dylann Roof admitted to ending a Bible study by opening fire and killing nine black parishioners.

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Jason Carrier, a pastor at Southgate Baptist Church, which, like Mr. Drewery’s church, is in Springfield, Ohio, is trying to help his church start a “grace-based lending” program that worshipers can use in place of payday lending. The program would direct any fees charged above the principal into savings accounts for the borrower, not into lenders’ pockets.

“In conjunction with a credit union, the money ”” for lack of a better word, we’ll call it interest ”” goes into a savings account, so they are learning to save money,” Mr. Carrier said. “To use the service, you have to take some classes, and you have a financial coach that will help you and walk with you along the way.”

Mr. Carrier’s church has already tested its program with several needy members. Ultimately, he said, he would like to directly challenge the payday lenders. “We’d like to have a storefront, just like your Check ’n Gos, but with space in the back for classes and financial coaching.”

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Says my current pastor, the Reverend Dr. Timothy E. Tyler at Denver’s Shorter Community AME Church: “The mid-week prayer meeting was always a very intimate atmosphere””a place of renewal, love, and connectedness. As a child, when my mother and father dragged me there, I remember noticing that the large crowds of Sunday were much smaller on Wednesday. This group was the spiritual core of the church. The people would testify, petition God, and pray for each other. I finally understood it as a mid-week check-in on your spiritual self. Then you were ready for another Sunday.”

I listen to his words, realizing I like reflecting on such things with my own pastor: as I would on a Wednesday night.

He reminds me how Methodism itself, including its practice by African Methodist Episcopalians worldwide, finds its origins in the weeknight prayer meetings and love feasts organized by Methodist movement founder John Wesley.

“Wesley said, ”˜We’re still Anglican,’ but let’s go beyond the ritualistic worship of Sunday and meet God in prayer here tonight,” my pastor explained.

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The consequences of this widespread dislike to “dogma” are very serious in the present day. Whether we like to allow it or not, it is an epidemic which is just now doing great harm, and specially among young people. It creates, fosters, and keeps up an immense amount of instability in religion. It produces what I must venture to call, if I may coin the phrase, a “jelly-fish” Christianity in the land: that is, a Christianity without bone, or muscle, or power. A jelly-fish, as everyone knows who has been much by the seaside, is a pretty and graceful object when it floats in the sea, contracting and expanding like a little, delicate, transparent umbrella. Yet the same jelly-fish, when cast on the shore, is a mere helpless lump, without capacity for movement, self-defence, or self-preservation. Alas! it is a vivid type of much of the religion of this day, of which the leading principle is,“No dogma, no distinct tenets, no positive doctrine.” We have hundreds of “jelly-fish” clergymen, who seem not to have a single bone in their body of divinity. They have no definite opinions; they belong to no school or party: they are so afraid of “extreme views” that they have no views at all. We have thousands of “jelly-fish” sermons preached every year, sermons without an edge, or a point, or a corner, smooth as billiard balls, awakening no sinner, and edifying no saint.””We have legions of “jelly-fish” young men annually turned out from our Universities, armed with a few scraps of second-hand philosophy, who think it a mark of cleverness and intellect to have no decided opinions about anything in religion, and to be utterly unable to make up their minds as to what is Christian truth.
Their only creed is a kind of “Nihilism.” They are sure and positive about nothing. And last, and worst of all, we have myriads of jelly-fish worshippers,respectable church-going people, who have no distinct and definite views about any point in theology. They cannot discern things that differ, any more than colour-blind people can distinguish colours. They think everybody is right and nobody wrong, every-thing is true and nothing is false, all sermons are good and none are bad, every clergyman is sound and no clergyman unsound. They are “tossed to and fro, like children, by every wind of doctrine;” often carried away by any new excitement and sensational movement; ever ready for new things, be-cause they have no firm grasp on the old; and utterly unable to “render a reason of the hope that is in them.” All this, and much more, of which I cannot now speak particularly, is the result of the unhappy dread of “dogma” which has been so strongly developed, and has laid such hold on many Churchmen, in these latter days.

I turn from the picture I have exhibited with a sorrow¬ful heart. I grant it is a gloomy one; but I am afraid it is only too accurate and true. Let us not deceive ourselves. “Dogma” and positive doctrine are at a dis¬count just now. Instability and unsettled notions are the natural re-sult, and meet us in every direction. Never was it so important for lay-men to hold systematic views of truth, and for ordained ministers to “enunciate dogma” very clearly and distinctly in their teaching.

–JC Ryle, Principles for Churchmen (London: William Hunt+Co, 1884), pp. 97-98 (my emphasis)

When the behaviors and beliefs of Christians mirror those of their unbelieving neighbors, it is evidence that the Church is a product of the culture it is called to transform, and that instead of producing disciples, it has been turning out “belonging nonbelievers,” if not “functional atheists.”

So, if you want find fault for the recent Court ruling, look no further than the doorstep of the Church and a decades-long ethos of non-discipleship Christianity. The thing is, the solution to our national condition starts at the same threshold.

Read it all.

My fifth example comes from the contemporary church, and surprisingly enough from the Anglican Church.

At the Lambeth Conference of 1958, the bishops produced quite a good statement about Scripture, and I want to quote this part of it to you:

The church is not over the holy scriptures, but under them, in the sense that the process of canonization was not one whereby the church conferred authority on the books, but one whereby the church acknowledged them to possess authority. And why? The books were recognized as giving the witness of the apostles to the life, teaching, death and resurrection of the Lord, and the interpretation by the apostles of these events. To that apostolic authority the church must ever bow.

So there is the need for the church to bow down before the authority of the Apostles.

So it is time to sum up and conclude:

Firstly, our Lord Jesus Christ repeatedly endorsed the authority of the Old Testament, by appealing to it, and by submitting to its authority himself. And secondly, Our Lord Jesus Christ deliberately provided for the writing of the New Testament by appointing and equipping his Apostles to speak and teach in his name. Thus both the Old Testament and the New Testament, although in different ways, bear the stamp of his authority. Therefore, if we wish to submit to the authority of Christ, we must submit to the authority of scripture. If we wish to hear the voice of Christ, we must listen to Scripture through which he speaks. To the authority of Scripture carries with it the authority of Christ.

So the ultimate question before us tonight, and the ultimate question before the whole church today is: ‘Who is the Lord?’ Is the church the lord of Jesus Christ so that it has the liberty to edit and manipulate his teaching? Or is Jesus Christ the lord of the church so that it must believe and obey him? And since Jesus Christ is Lord there should be no hesitation on our part about our answer to those questions.

Let us pray–we will spend a moment or two of silent reflection and prayer, especially that we ourselves may be submissive and obedient to the Scriptures, and so to Christ:

We desire to thank you very much heavenly Father that you have given us in the holy Scriptures of the Old and New Testaments an authoritative and definitive revelation of yourself. We ask your forgiveness for times when we have presumed to disagree with what is written in Scripture. We pray for a new humility and a new obedience. We pray the same for the churches from which we come, to which we belong, that they may be truly biblical churches submissive to your authority. Hear us in our prayers, in the name and for the glory of our Lord and Saviour Jesus Christ. Amen.

Listen to it all.

What is worship? Worship is to feel in your heart and express in some appropriate manner a humbling but delightful sense of admiring awe and astonished wonder and overpowering love in the presence of that most ancient Mystery, that Majesty which philosophers call the First Cause, but which we call Our Father Which Are in Heaven.

–A. W. Tozer+James L. Snyder, The Purpose of Man: Designed to Worship (Ventura, California: Regal, 2009), p. 8, quoted by yours truly in this morning’s Sunday School class

Whether a lesson be mastered in obedience to conscience, or from a dread of punishment, from filial affection, or determination to beat a rival, is a question of little moment, I grant, in reference to the stock of knowledge acquired, but of incalculable consequence when asked in reference to the bearing upon moral character. The zeal to make scholars, should, in the minds of Christians at least, be tempered by the knowledge that it may repress a zeal for better things. The head should not be furnished at the expense of the heart. Surely, at most, it is exchanging fine gold for silver, when the culture of gracious affections and holy principle is neglected for any attainments of intellect, however brilliant or varied. What Christian parent, would wish his son to be a linguist or a mathematician, of the richest acquirements or the deepest science, if he must become so by a process, in which the improvement of his religious capabilities would be surrendered, or his mind accustomed to motives not recognised in the pure and self-denying discipline of the Gospel. Not that such discipline is unfriendly to intellectual superiority; on the contrary, the incentives to attain it, will be enduring, and consequently efficient, in proportion to their purity. The highest allurements to the cultivation of our rational nature, are peculiar to Christianity. Hence, literature and science have won their highest honors in the productions of minds most deeply imbued with its spirit. The effect, however, of exclusively Christian discipline in a seminary of learning, when fairly stated, is not so much to produce one or two prodigies, as to increase the average quantum of industry; to raise the standard of proficiency among the many of moderate abilities, rather than to multiply the opportunities of distinction for the gifted few.

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The people of Westworth United Church have already opened up their lives to Syrian Muslims, and now they’re inspired to open up their hearts.

“We thought because we are in the middle of a one-year sponsorship of Syrian refugees, this was the perfect opportunity to learn about Islam,” says Rev. Loraine MacKenzie Shepherd about a five-week study series on Islam and Christianity.

Last fall, the River Heights church, along with members of Muslim and Jewish communities, sponsored six adults and 18 children from Syria. The multi-faith sponsorship group, called REFUGE, has raised about $100,000 of the $120,000 needed to sponsor these three families for their first 12 months in Canada.

Running during the Christian season of Lent, the 40 days before Easter, the free series covers topics such as violence, reading difficult passages in the Qur’an and the Bible, and issues of hate, violence and racism in both faiths, says MacKenzie Shepherd.

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This Sunday we welcome The Right Rev. Jacob W. Kwashi, Bishop of the Diocese of Zonkwa, Abuja Province, Kaduna State, Nigeria and brother to Archbishop Benjamin Kwashi, who has visited CSP on many occasions. He is also the uncle of Archdeacon Mark Mukan who visited CSP back in October.

You can find the Christ St. Pauls parish website here and directions there.

The week after the shooting at Mother Emanuel, Bible study was so crowded every chair in the basement was taken. Black people. White people. Members of the national media. People had to stand in the back against the walls.

The world watched in awe as the nine victims’ family members publicly forgave the white supremacist accused of murdering their loved ones in the sanctuary of their beloved church. So moved, pilgrims flocked to Emanuel, leaving a parade of flowers, cards, rosaries and balloons behind. President Barack Obama broke into song during his eulogy for slain pastor the Rev. Clementa Pinckney, singing “Amazing Grace” before thousands of mourners in Charleston’s TD Arena.

Almost six months later, the crowds aren’t as big as they once were. For Sunday’s church service, fire marshals no longer have to block the doors. Nowadays, maybe 25 or 30 folks will attend Bible study. Last Wednesday, 22 showed up.

Read it all.

Christ commissioned the church to make disciples of all nations, by “baptizing them in the name of the Father, and of the Son, and of the Holy Ghost”; and by “teaching them to observe all things whatsoever I have commanded you”(Matthew 28:19). There is a doctrine to be learned, “mere Christianity” if you like, “the Creed, the Lord’s Prayer, the Ten Commandments and all other things which a Christian ought to know and believe to his soul’s health”. In accordance with Scripture’s command (Psalm 78:1-8) the Prayer Book provides a Catechism, in question and answer form, “that is to say, An Instruccion to bee learned of every childe, before he be brought to be confirmed of the bushop” (1549 Prayer Book rubric in original spelling!).

In his classic treatise on pastoral care, the Country Parson, the priest-poet George Herbert values Catechizing for infusing “a competent knowledge of salvation to every one of his Flock”: The “secret” benefit of this practice “consists in this, that at Sermons, and Prayers, men may sleep or wander; but when one is asked a question, he must discover what he is [i.e. awake, and alert or asleep, and wandering!]”….

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I recall a conversation some years ago with Donald Coggan, formerly archbishop of Canterbury. We were discussing some of the challenges to theological education, and had ended by sharing our concerns over folk who left theological education knowing more about God, but seemingly caring less for God. Coggan turned to me, sadly, and remarked: ”˜The journey from head to heart is one of the longest and most difficult that we know.’ I have often reflected on that comment, which I suspect reflects his lifelong interest in theological education and the considerable frustrations it generated””not to mention his experiences of burnt-out clergy, who seemed to have exhausted their often slender resources of spiritual energy, and ended up becoming a burden instead of a gift to the people of God.

I have no hesitation in affirming that theology is of central importance to Christian life and thought. I have little time for the various efforts to dumb down the preaching and teaching of our churches, or simply to focus on the development of new and better techniques for the care of souls and the growth of the churches. But I am an honest person, and I want to admit from the outset that focusing simply on doctrinal affirmations is seriously deficient. Theological correctness alone is no balm for the wounds of our frail and sinful humanity. We cannot nourish the mind while neglecting the heart. Like its political counterpart, an obsession with theological correctness can simply engender the kind of harsh judgmental personality which is eager to seek out and expose alleged doctrinal errors, and cares little for the fostering of Christ-imaging relationships.

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“What is the bible like? Like a letter which a soldier wrote to his wife about the disposition of his affairs and the care of his children in case he should chance to be killed. And the next day he was shot, and died, and the letter was torn and stained with his blood. Her friends said to the woman: the letter is of no binding force; it is not a legal will, and it is so injured by the facts of the writers own death that you cannot ever prove what it means. But the lady said: I know the man, and I am satisfied I can see what he means. And I shall do it because it is what he wanted me to do, and because he died the next day.”

–quoted by yours truly in Sunday school this morning

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In the mid-20th century many Anglican Church of Canada parishes joined their mainline and evangelical neighbours in creating tightly-focused programs for even the tiniest demographics. Now, many parishes are tearing down those walls between ages and stages, hoping to bind up scattered, sometimes shattering church communities.

The 20th century craze to split the church into demographic segments was a profound departure from Judeo-Christian tradition. Jesus grew up in a Jewish community where the generations nurtured each other’s faith ”” in fact, young Jesus was so caught up learning from his elders at the temple in Jerusalem that he let Mary and Joseph start for home without him. The Apostle Paul mentored his spiritual son, Timothy, in ministry; he also instructed older men and women to be good examples and to mentor younger people in faith.

Sadly, segmentation ”“ intended to keep kids, youth, young adults, or even seniors in church ”“ may cut off them off from each other and the worshiping life of the church. This leaves youth with “no sense of what it means to be a mature adult Christian living out a life of faith in the Church,’’ writes the Rev. Valerie Michaelson, pastoral associate and Queen’s Chaplain at St. James’ Anglican Church, Kingston, Ont., in “How to Nurture Intergenerational Community in Your Church,” posted on the Wycliffe College Institute of Evangelism website. It also deprives adults and seniors the opportunity to understand and mentor younger members of the church, say advocates of intergenerational ministry.

Read it all.