Ahead of the conference, the bishops coalesced around two proposals to impose accountability. The first is a simple code of conduct extending to bishops the zero-tolerance policy for sex abuse enacted for priests in 2002. The second is an independent review board to investigate claims against bishops and refer credible cases directly to the Vatican. “Each bishop would have to agree to allow himself to be investigated by the committee,” San Francisco Archbishop Salvatore Cordileone told me last week. He described the bishops’ shedding of immunity as “a covenantal sort of relationship” that would allow them to police each other better.

Yet the Vatican’s surprise announcement means the new covenant will have to wait. The Holy See barred the conference from voting on new sex-abuse protocols until after a summit in Rome this February. Naturally, the bishops were shocked when they received the news Monday morning. Instead of returning to their dioceses with a concrete agreement, they’ll bring nothing but assurances of future reforms. More than 15 years after the sex-abuse crisis first surfaced in the U.S., such promises do little to quell public anger or ease prosecutorial pressure.

The delay shows that the Vatican simply doesn’t place the same value on speed and openness with the public that the U.S. episcopate does. American bishops are closer to the schools and parishes where abuse actually takes place. When one leader fails to respond appropriately to abuse, they all take on the stench of corruption. And unlike the pope, local bishops generally are seen as dispensable by their followers—shepherds to be discarded if they fail to protect the flock.

Despite the imprudent delay, U.S. bishops can continue cleaning their own pastures ahead of the Rome summit.

Read it all.

Thirty-eight years after being gunned down in a hospital church in El Salvador, Archbishop Óscar Romero was named a saint on Sunday to cheers in St. Peter’s Square, while thousands watched the ceremony on video monitors in the Salvadoran capital.

Pope Francis also canonized Pope Paul VI, who is credited with continuing the work begun by Pope John XXIII and bringing the church into the modern era with reforms wrought from the Second Vatican Council in the 1960s.

In his homily, Francis said Archbishop Romero “left the security of the world, even his own safety, in order to give his life according to the Gospel, close to the poor and to his people.” Of the pope, he said, “Even in the midst of tiredness and misunderstanding, Paul VI bore witness in a passionate way to the beauty and the joy of following Christ totally.”

In all, Francis canonized seven people at the ceremony, which was attended by 70,000 people in St. Peter’s Square, according to the Vatican.

Read it all.

“Thirty-eight years after being gunned down in a hospital church in El Salvador, Archbishop Óscar Romero was named a saint on Sunday to cheers in St. Peter’s Square, while thousands watched the ceremony on video monitors in the Salvadoran capital” #RELS332https://t.co/2LRDM5x8ap

— ProfGilmore (@ProfLeeGilmore) October 14, 2018

Former Bishop of South Carolina, C. Fitzsimons Allison, has written about this matter here and described it as follows:

…nothing in the behavior of TEC suggests their goals with departing parishes and Dioceses have changed over time. They continue to litigate in the Diocese of Quincy, Illinois despite having lost at the highest level in the state courts there. In the Diocese of San Joaquin, California, after spending $15 million to recover the parish properties, only 21 have been declared “viable” with the other 25 reported as going up for sale. In Bishop Adams’ former diocese, the people of Good Shepherd, Binghamton, NY were denied the purchase of their former church, seeing it sold for 1/3 their offer to become a mosque instead. The pattern of behavior is clear. For TEC, “reconciliation” has meant, “surrender, return the property and we’ll forgive you so you can rejoin us”. That is not a viable way forward.

Read it all.

I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

The Methodist Church of Great Britain has debated proposals that could see it enter into a full communion agreement, including the interchange of ministries, with the Church of England. The proposals are contained in a report “Mission and Ministry in Covenant”, which was published last year. The C of E’s General Synod debated the report in February, and called for additional work to be undertaken on it. This morning (Monday), the Methodist Church adopted similar motion at its annual conference, which is meeting this week in Nottingham.

The proposals would see future Presidents of Conference being ordained as bishops in the apostolic succession and have the title President Bishop. As Methodist Presbyters in Britain are ordained by the Conference, this would mean that, should the proposals be accepted, future Presbyters would be ordained by a bishop in the apostolic succession. The C of E is being asked to recognise existing Methodist Presbyters, who haven’t been ordained in the apostolic succession, as a “bearable anomaly” until, over time, all future Methodist presbyters are ordained under the new system replace those ordained under the existing system.

There is division in the Church of England’s House of Bishops about the proposals, which were formulated by the Faith and Order bodies of both churches. The Bishop of Carlisle, James Newcome, addressed the Conference this morning and acknowledged the lack of unanimity in the C of E.

Read it all.

While the vice president talked about the importance of prayer and the moment he accepted Jesus Christ as his savior, Greear noted that the Southern Baptists’ identity should not be intertwined with a conservative or Republican ideology.

“There are certain things on the Republican platform that Republicans have championed that evangelical Christians have identified [with]. However, we need to decouple the identity of the church from particular political platforms about which there can be disagreement,” he told Morning Edition host Rachel Martin.

Asked about those Christians who have sought to distance themselves from that political identity by shedding the “evangelical” label, Greear urges caution.

“What we need is not a change in label, what we need is a change of heart, a change in values,” he says.

Evangelicals, he says, have “got to be committed to living out the faith and listening to criticism, even from people on the outside.”

Read it all.

Lord of all truth and peace, who didst raise up thy bishop John to be servant of the servants of God and bestowed on him wisdom to call for the work of renewing your Church: Grant that, following his example, we may reach out to other Christians to clasp them with the love of your Son, and labor throughout the nations of the world to kindle a desire for justice and peace; through Jesus Christ, who is alive and reignest with thee and the Holy Spirit, one God, now and for ever. Amen.

St. John XXIII: “I want to throw open the windows of the Church so that we can see out and the people can see in” I pray everyday that this desire of John XXIII will become a visible reality of every Catholic community around the world… pic.twitter.com/OL4yvSaGOc

— Fr. Peter Wojcik (@ChicagoPriest) April 28, 2018

During the May 30, 2018, Executive Committee meeting of the Southwestern Baptist Theological Seminary (SWBTS) Board of Trustees, new information confirmed this morning was presented regarding the handling of an allegation of sexual abuse against a student during Dr. Paige Patterson’s presidency at another institution and resulting issues connected with statements to the Board of Trustees that are inconsistent with SWBTS’s biblically informed core values.

Deeming the information demanded immediate action and could not be deferred to a regular meeting of the Board, based on the details presented, the Executive Committee unanimously resolved to terminate Dr. Paige Patterson, effective immediately, removing all the benefits, rights and privileges provided by the May 22-23 board meeting, including the title of President Emeritus, the invitation to reside at the Baptist Heritage Center as theologian-in-residence and ongoing compensation.

Under the leadership of Interim President Dr. Jeffrey Bingham, SWBTS remains committed to its calling to assist the churches of the Southern Baptist Convention by biblically educating God-called men and women for ministries that fulfill the Great Commission and glorify God.

Further, the Seminary stands against all forms of abuse and grieves for individuals wounded by abuse. Today, Dr. Bingham made it clear that SWBTS denounces all abusive behavior, any behavior that enables abuse, any failure to protect the abused and any failure to safeguard those who are vulnerable to abuse. Additionally, Dr. Bingham called for the SWBTS community to join the Body of Christ in praying for healing for all individuals affected by abuse.

Read it all.

The reason the Irish—as Irish—are celebrating is that they have with this referendum delivered a decisive and final blow to their venerable image as a Catholic nation. They have taken their vengeance on the Church. They must relish the unshackling; they must love the taste of blood. But, finally, they take joy in becoming what, it seems, they were always meant to become. An unexceptional country floating somewhere in the waters off a continent that has long since entered into cultural decline, demographic winter, and the petty and perpetual discontents that come free of charge to every people that lives for nothing much in particular.

Read it all.

To a Wesleyan believer, whether left or right, holy living is not optional. Perfect love casts out sin, but if we don’t know how to define sin, what is being cast out? What are we being saved from? And what is the empowering grace of God healing?

In the name of this newer vision of holiness, some have decided that they are no longer bound by the Discipline or the Judicial Council. This is schism. Let’s not mince words.

Some have turned away from their ordination vows. They’re tired of the battle. I get it. So am I. But they have undermined the truth-telling ability of the Church, torn our common covenant, and brought into question their own ability to tell the truth.

Some are calling for a “local option.” This is a denial of Methodism itself, not only structurally as a connectional body, but a denial of holiness, that relativizes the Christian life based on geography or local interests.

Wesley flatly denied this approach in his sermon “Catholic Spirit.” Leeway was to be given for opinions and manner of worship, but not to basic questions of how a Christian is to live. He writes against those who “are for jumbling all opinions together,” and writes, “you have quite missed your way: you know not where you are.” He describes an indifference to opinions as “a great curse, not a blessing; an irreconcilable enemy, not a friend, to true catholicism.”

Read it all.

Good News applauds the Council’s decision to include a Traditionalist Plan in their report. “We are glad the bishops will submit an option that represents the mainstream majority of the church,” said the Rev. Rob Renfroe, president of Good News. “This puts the Traditionalist Plan rightfully on an equal footing to be considered by the delegates to the special session along with the bishops’ preferred plan, the One Church Plan, which has been repeatedly rejected by the General Conference in the past. We believe the Traditionalist Plan holds the most hope for a fruitful future for The United Methodist Church.”

While the Council press release declared that a “majority of the Council of Bishops recommends the One Church Plan as the best way forward for The United Methodist Church,” it acknowledged “there is support for each of the three plans within the Council.” According to the release: “While the bishops recommended the One Church Plan they affirmed that the Connectional Conference Plan and the Traditionalist Plan held values that are important to the life and work of the church.”

The most disappointing news coming out of the meeting is that the full details of the plans and accompanying legislative proposals will be released “no later than July 8.”

Read it all.

A growing group of Southern Baptist women called for Paige Patterson to be removed as president of Southwestern Baptist Theological Seminary (SWBTS) on Sunday, due to what they claimed was his “unbiblical view of authority, womanhood, and sexuality.”

“We cannot defend or support Dr. Patterson’s past remarks,” stated an open letter to SWBTS trustees, which grew from 100 to more than 1,000 signatories on Sunday night. “No one should.

“The fact that he has not fully repudiated his earlier counsel or apologized for his inappropriate words indicates that he continues to maintain positions that are at odds with Southern Baptists and, more importantly, the Bible’s elevated view of womanhood,” states the letter. “The [SBC] cannot allow the biblical view of leadership to be misused in such a way.”

The letter comes from scores of Southern Baptist women, including leaders such as: Karen Swallow Prior, a Liberty University professor and research fellow with the Ethics and Religious Liberty Convention; Lauren Chandler, an author, worship singer, and wife of The Village Church pastor Matt Chandler; Jennifer Lyell, a vice president at SBC-affiliated B&H Publishing Group; Amanda Jones, a Houston church planter and daughter of Bible teacher Beth Moore; and Mary DeMuth, an author, speaker, and victims’ advocate.

Read it all and there is more related material here.

To find a way forward on the denomination’s homosexuality debate, bishops are recommending the church allow more freedom at the conference and local church levels.

Under what the Council of Bishops calls the One Church Plan, decisions about whether to ordain LGBTQ clergy or to officiate at same-gender unions would be made closer to the congregational level.

The plan would remove the restrictive language against the practice of homosexuality in the Book Discipline, the denomination’s policy book. The plan also adds assurances to pastors and conferences who in good conscience cannot perform same-sex weddings or ordain “self-avowed practicing” gay clergy that they don’t have to do so. Central conferences — church regions in Africa, Asia and Europe — could maintain current restrictions.

The plan “encourages a generous unity by giving United Methodists the ability to address different missional contexts in ways that reflect their theological convictions,” said the bishops’ press release.

While the majority of bishops recommend the One Church Plan, the bishops also will submit two additional plans to the special General Conference on Feb. 23-26, 2019, in St. Louis. All three possibilities had support among some of the bishops.

The other two plans on the table are:

• The Traditionalist Plan would affirm the current language in the denomination’s Book of Discipline, the denomination’s governing document, and seek to strengthen enforcement.
• The Connectional-Conference plan would allow conferences to choose among three connectional conferences for affiliation. The connectional conferences would align based on theology or perspective on LGBTQ ministry — be it traditionalist, progressive or allowing for a variety of approaches. This plan would require multiple amendments to the denomination’s constitution.

Read it all.

The chaplain of the House said on Thursday that he was blindsided when Speaker Paul D. Ryan asked him to resign two weeks ago, a request that he complied with but was never given a reason for.

The sudden resignation of the chaplain, the Rev. Patrick J. Conroy, shocked members of both parties. He had served in the role since he was nominated in 2011 by Speaker John A. Boehner, a fellow Catholic. In an interview, Father Conroy was categorical: His departure was not voluntary.

“I was asked to resign, that is clear,” Father Conroy said. As for why, he added, “that is unclear.”

“I certainly wasn’t given anything in writing,” he said. “Catholic members on both sides are furious.”

Father Conroy said he received the news from Mr. Ryan’s chief of staff. “The speaker would like your resignation,” Father Conroy recalled being told. He complied.

Read it all.

Paul Ryan asked the House of Representatives’ chaplain to resign without an explanation via @NYTimes https://t.co/QCb4Yfzmtx

— CAPfaith (@CAPfaith) April 27, 2018

Southern Baptist chaplain Jerry Scott Squires is fighting a U.S. Army investigator’s charge of unlawful discrimination for refusing to preside over a marriage retreat including same-sex couples.

But Squires followed federal law and Army and Southern Baptist Convention chaplaincy protocol when he rescheduled a Feb. 9 Strong Bonds marriage retreat in order to involve a non-SBC chaplain, thereby accommodating the attendance of a lesbian couple, First Liberty Institute said in an April 17 letter to the Army in Squires’ defense.

“Federal law and Army policy both make clear that chaplains must remain faithful to the tenets of their faith,” First Liberty attorney Michael Berry wrote in the letter. “The failure of a chaplain to do so exposes the chaplain to risk of losing their ecclesiastical endorsement, or worse, violates … federal law and policy…. Squires’ actions here are fully protected by federal law and regulation.”

Squires, who follows the 2000 Baptist Faith and Message in protocol established by the North American Mission Board as an SBC-endorsed chaplain, told First Liberty he was shocked when an Army investigator concluded he should face disciplinary action, which is currently pending.

“I hope the Army sees that I was simply following Army regulations and the tenets of my church,” Squires, a decorated major with more than 25 years of military service, said in a First Liberty press release April 17.

Read it all.

I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

Black and White and Red All Over: Why Racial Justice Is a Gospel Issue from The Gospel Coalition on Vimeo.

You need to take the time to listen and ponder it all carefully–KSH.

From a news point of view, the most explosive portion of the alleged interview came when Scalfari described Francis saying that Hell doesn’t exist, and that sinning souls which refuse to repent simply disappear. The headline-form takeaway was along the lines of, “Pope says no such thing as Hell.”

Three things suggest themselves about the situation, which can only be described as border-line surreal.

First, there’s basically zero plausibility that Francis actually said what Scalfari cites him as saying on Hell, at least as quoted, since Francis has a clear public record on the subject – he actually talks about Hell more frequently that any pope in recent memory, and he has never left any doubt that he regards it as a real possibility for one’s eternal destiny.

Read it all.

Even in Europe, the world’s least religious continent, a dramatic turn of events can turn a little-known public servant into a posthumous hero hailed as a kind of modern martyr.

Arnaud Beltrame, a police colonel, died of his injuries over the weekend after voluntarily taking the place of one of the hostages seized by a fanatical Islamist in a small French town. As it happens he was a devout Catholic who devoted much spare time to pilgrimages and helping with religious instruction. He won praise of two different kinds. Speaking for the French republic, President Emmanuel Macron described him as a man who had “fallen as a hero” and deserved “the respect and admiration of the entire nation.” In the Catholic circles to which Beltrame belonged, another vocabulary was used. He was praised as a man whose self-sacrifice reflected the faith that he had eagerly professed since a conversion experience a decade ago. Comparisons were made with Maximilian Kolbe, a Polish friar who in 1941 stood in for a fellow prisoner, a man with children, whom the Nazis were preparing to execute.

A French priest who had been preparing to solemnise the policeman’s marriage (he was already married civilly) instead found himself sitting at his friend’s bedside, conducting the last rites. With understandable emotion, the cleric described Beltrame as a man who “had a passion for France, her greatness, her history and her Christian roots which he rediscovered with his conversion.”

But whatever the truth of that statement about cultural roots, how much longer will such language be comprehensible, let alone appealing, to people growing up on the continent?

Read it all.

 “A year and a half ago, I could do anything — run the chain saw, cut up trees, use a backhoe.”

Brother Joseph Swedo was bent forward in his chair, his rugged hands folded delicately in his lap. As a monk at Mepkin Abbey, a Trappist monastery in South Carolina, he maintains that Roman Catholic order’s code of prayer, work, seclusion, poverty and chastity. And for the last 73 years — since he joined the order at age 17, answering a call from God, he said — physical labor has been an integral part of his daily routine.

Lately, though, Brother Joseph’s health has taken a turn for the worse, narrowing the scope of his monastic life. He is no longer strong enough, he said, to regularly attend the first or last of Mepkin’s seven daily prayer services — vigils at 3:20 a.m., and compline at 7:35 p.m. Nor can he fully participate during the roughly five hours set aside each day for agricultural work and the upkeep of the monastery’s grounds.

“Right now, it’s a bleak situation,” he said. “We’re all getting old.”

Mepkin Abbey — part of a global network of Trappist monasteries that for nearly 1,000 years have provided their communities with reliable sources of prayer, learning and hospitality — is edging toward a potential crisis.

Read it all.

The World Is Changing. This Trappist Abbey Isn’t. Can It Last? https://t.co/P0f89mXdnV

— Makoto Fujimura (@iamfujimura) March 18, 2018

The bishops have reported that three plans have been put before them. One would strengthen the church’s present position against homosexual practice and would allow progressive churches to leave the denomination. Another, often referred to as “the local option,” would let individual pastors determine whether they will marry gay couples, and each annual conference would be free to determine if it will ordain practicing homosexuals. A third option would create three branches within the UM Church, each with a different sexual ethic, ranging from thoroughly progressive to fully conservative (the latter of which is actually nothing more than maintaining the church’s present position).

The details of the third option have not been made public, probably because they have not been fully determined. And they have probably not been determined because they are numerous and challenging. How will churches and pastors decide which of the three branches they will join? What if there are more fully committed progressive pastors than there are progressive churches willing to receive them? What if there are more progressive bishops than there are progressive annual conferences – must conservative conferences accept a bishop whose sexual ethic is different than its own? Will all churches be expected to pay apportionments to national boards that promote policies contrary to their beliefs? Can a conservative conference live with a partnered lesbian bishop on the Council that oversees the entire church? Or must there be three different councils? This third “multi-branch” option cannot be the plan Bishop Ough had in mind when he called for a plan that was simple rather than complex, with little ambiguity, and few disciplinary changes.

Where does that leave us? Option one – a more tightly-enforced Book of Discipline and liberal churches exiting the denomination – will never be recommended by a Council that leans left and largely believes we need to liberalize the church’s position (there are notable exceptions within the Council). The only plan remaining and the one Bishop Ough seems to be suggesting is the “local option.” Annual conferences vote. Pastors make their own decisions. The church stays together. And it’s done. Simple and with little ambiguity.

Except for one small detail. It will create schism, not unity. At its first national conference in Chicago, October 2016, with over 1400 pastors in attendance, The Wesleyan Covenant Association approved a statement that said, “A plan that requires traditionalists to compromise their principles and understanding of Scripture, including any form of the “local option” around ordination and marriage, will not be acceptable to the members of the Wesleyan Covenant Association, stands little chance of passing General Conference, would not definitively resolve our conflict, and would, in fact, lead to the fracturing of the church.” Good News sent a similar statement to the Commission on a Way Forward. So did the Confessing Movement. So did UM Action.

I’m not troubled that the Council might recommend a plan that conservatives disagree with. I expect they will. What does disturb me is that it appears the Council will propose a plan that all of the denomination’s conservative leaders have said will fracture the church and lead to a mass exodus. Why would it do that?

Read it all.

The University of Notre Dame caved in. It will partly obey the Obama Care mandate requiring employer health-care plans to cover the cost of contraceptives and abortifacient drugs. Rejecting the Trump administration’s religious exemption, Notre Dame announced last month that it will provide “simple contraceptives” to students and employees through its insurance program.

Notre Dame’s president, the Rev. John Jenkins, deserves praise for discontinuing coverage of abortifacients. Yet he justified the birth-control decision by saying, in part, that Catholic tradition requires respect for “the conscientious decisions of members of our community.” Of course, Notre Dame community members can exercise their consciences without receiving university-provided contraception. And there is also the serious possibility that Notre Dame abused the legal process when it sued the Obama administration for relief. If the university had standing on religious-freedom grounds, how can it now explain its decision to facilitate coverage of birth control?

While these issues are concerning, as a graduate of Our Lady’s university, I take the recent news personally. I chose to attend Notre Dame because its essential Catholicism makes​it different from other outstanding American universities. Serious young Catholics may no longer look at Notre Dame the way I did, and with good reason.

Read it all.

The Vatican is to host its first hackathon this week, harnessing the technological skills and creativity of students from more than 50 universities around the world to tackle issues identified as priorities by Pope Francis.

About 120 students and 35 mentors will gather in Rome over three days to focus on social inclusion, migrants and refugees, and interfaith dialogue.

“The aim is to bring people with backgrounds in technology, business, civil society and the humanities together to bring new perspectives to key global issues,” said Father Eric Salobir, a Catholic priest and president of the research and innovation network Optic.

The VHacks event is being organised in partnership with some of the world’s biggest tech companies, including Google and Microsoft.

Read it all.

Placuit Deo is a “beautiful expression of the Gospel,” regarding two “current problems,” says Dr Michael Sirilla, Director of Graduate Theology and Professor of Dogmatic Theology at the Franciscan University of Steubenville….

Dr Sirilla explains that Placuit Deo provides a response and meaning to two problems that Pope Francis has brought up several times in his pontificate, especially in Evangelii Gaudium and Lumen Fidei. He explains that the document correctly clarifies that these two problems, Neo-Pelagianism and Neo-Gnosticism, are not identical to their classical counterparts, but that there are “points of contact.” Dr Sirilla says that the document also interprets and communicates well Pope Francis’ teaching in this area.

Dr Sirilla defines neo-pelagianism as the “end result of the modern project. We can save ourselves” perhaps imitating Christ but not through his power at work in us. “We ourselves attain salvation by our own efforts.” Neo-Gnosticism is the “view that the flesh and the created order are meaningless and purposeless.” Salvation is interior and subjective. “We need to be liberated from the flesh and the created order and from its absurdity.”

The response to these problems, provided in Placuit Deo is that “we cannot save ourselves and the created order does have meaning.” The Letter addresses Neo-Pelagianism by affirming what the Declaration Dominus Iesus already declared, that “salvation for all humans is found only in Jesus Christ.” How Jesus saves us is a response to Neo-Gnosticism—he does so “precisely in His flesh which He sacrificed on the cross.” We receive this salvation sacramentally through the Church that Christ established. We receive divine life “by means of the visible, tangible Jesus Christ in His mystical body, the Church. And the sacraments…communicate grace visibly to us.”

Read it all.

1. “In His goodness and wisdom God chose to reveal Himself and to make known to us the hidden purpose of His will (cf. Eph 1:9) by which through Christ, the Word made flesh, man might in the Holy Spirit have access to the Father and come to share in the divine nature (cf. Eph 2:18; 2 Pt 1:4). The deepest truth about God and the salvation of man shines out for our sake in Christ, who is both the mediator and the fullness of all revelation”.[1] The teaching on salvation in Christ must always be deepened. Holding fast to the gaze of the Lord Jesus, the Church turns toward all persons with a maternal love, to announce to them the plan of the Covenant of the Father, mediated by the Holy Spirit, “to sum up all things in Christ, the one head” (Eph 1:10). The present Letter is intended, in light of the greater tradition of the faith and with particular reference to the teachings of Pope Francis, to demonstrate certain aspects of Christian salvation that can be difficult to understand today because of recent cultural changes.

II. The effect of current cultural changes on the meaning of Christian salvation

2. The contemporary world perceives not without difficulty the confession of the Christian faith, which proclaims Jesus as the only Savior of the whole human person and of all humanity (cf. Acts 4:12; Rom 3:23-24; 1 Tm 2:4-5; Tit 2:11-15).[2] On one hand, individualism centered on the autonomous subject tends to see the human person as a being whose sole fulfilment depends only on his or her own strength.[3] In this vision, the figure of Christ appears as a model that inspires generous actions with his words and his gestures, rather than as He who transforms the human condition by incorporating us into a new existence, reconciling us with the Father and dwelling among us in the Spirit (cf. 2 Cor 5:19; Eph 2:18). On the other hand, a merely interior vision of salvation is becoming common, a vision which, marked by a strong personal conviction or feeling of being united to God, does not take into account the need to accept, heal and renew our relationships with others and with the created world. In this perspective, it becomes difficult to understand the meaning of the Incarnation of the Word, by which He was made a member of the human family, assuming our flesh and our history, for us and for our salvation.

3. Pope Francis, in his ordinary magisterium, often has made reference to the two tendencies described above, that resemble certain aspects of two ancient heresies, Pelagianism and Gnosticism.[4] A new form of Pelagianism is spreading in our days, one in which the individual, understood to be radically autonomous, presumes to save oneself, without recognizing that, at the deepest level of being, he or she derives from God and from others. According to this way of thinking, salvation depends on the strength of the individual or on purely human structures, which are incapable of welcoming the newness of the Spirit of God.[5] On the other hand, a new form of Gnosticism puts forward a model of salvation that is merely interior, closed off in its own subjectivism.[6] In this model, salvation consists of improving oneself, of being “intellectually capable of rising above the flesh of Jesus towards the mysteries of the unknown divinity.”[7] It presumes to liberate the human person from the body and from the material universe, in which traces of the provident hand of the Creator are no longer found, but only a reality deprived of meaning, foreign to the fundamental identity of the person, and easily manipulated by the interests of man.[8] Clearly, the comparison with the Pelagian and Gnostic heresies intends only to recall general common features, without entering into judgments on the exact nature of the ancient errors. There is a great difference between modern, secularized society and the social context of early Christianity, in which these two heresies were born.[9] However, insofar as Gnosticism and Pelagianism represent perennial dangers for misunderstanding Biblical faith, it is possible to find similarities between the ancient heresies and the modern tendencies just described.

Read it all (emphasis [except for he heading] is mine).

In the remote Brazilian town of Tabatinga, João Souza da Silva helped construct the Roman Catholic church where he got married 31 years ago, a wedding that officially ended his boyhood dream of becoming a priest.

He may get a second chance, as Catholic leaders in the vast Amazon basin consider whether the church should let married men become priests in certain cases. The issue is likely to be discussed at a gathering of bishops Pope Francis has called for next year about the church in the Amazon.

The Vatican is contending with a shortage of clergy to serve isolated communities in the region, as well as a growing challenge from evangelical Protestantism, which allows married ministers. Pope Francis has said the “door is always open” to married priests, though recent predecessors have rejected the idea.

Mr. da Silva, a 53-year-old teacher and father of three, said the change would make it easier to serve people in communities around the Amazon, some of which priests only visit two or three times a year.

Read it all.

The 32-member commission, which last met in January, has suggested three different frameworks for the church’s future.

A traditionalist model would maintain the church’s official stances on homosexuality, which declare the practice of homosexuality incompatible with Christian teaching, preclude clergy from officiating at same-sex unions and prohibit the ordination of self-professed practicing gay clergy.

This model also would emphasize accountability and enforcement of relevant church law.

A centrist model would remove the Book of Discipline’s restrictive language, allowing conferences to decide how inclusive to be, while protecting clergy who could not, as a matter of conscience, perform a same-sex union or support ordination of openly gay clergy.

A third option foresees multiple branches of the denomination sharing a General Conference and certain agency functions. One branch might favor the traditionalist approach, another the centrist, with a third opting for full inclusion of LGBTQ individuals.

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Today, Ash Wednesday, we begin a new Lenten journey, a journey that extends over forty days and leads us towards the joy of Easter, to victory of Life over death. Following the ancient Roman tradition of Lenten stations, we are gathered for the celebration of the Holy Eucharist. The tradition says that the first statio took place in the Basilica of Saint Sabina on the Aventine Hill. Circumstances suggested we gather in St. Peter’s Basilica. Tonight there are many of us gathered around the tomb of the Apostle Peter, to also ask him to pray for the path of the Church going forward at this particular moment in time, to renew our faith in the Supreme Pastor, Christ the Lord. For me it is also a good opportunity to thank everyone, especially the faithful of the Diocese of Rome, as I prepare to conclude the Petrine ministry, and I ask you for a special remembrance in your prayer.

The readings that have just been proclaimed offer us ideas which, by the grace of God, we are called to transform into a concrete attitude and behaviour during Lent. First of all the Church proposes the powerful appeal which the prophet Joel addresses to the people of Israel, “Thus says the Lord, return to me with all your heart, with fasting, with weeping, and with mourning” (2.12). Please note the phrase “with all your heart,” which means from the very core of our thoughts and feelings, from the roots of our decisions, choices and actions, with a gesture of total and radical freedom. But is this return to God possible? Yes, because there is a force that does not reside in our hearts, but that emanates from the heart of God and the power of His mercy. The prophet says: “return to the Lord, your God, for he is gracious and merciful, slow to anger, abounding in steadfast love, and relenting in punishment” (v. 13). It is possible to return to the Lord, it is a ‘grace’, because it is the work of God and the fruit of faith that we entrust to His mercy. But this return to God becomes a reality in our lives only when the grace of God penetrates and moves our innermost core, gifting us the power that “rends the heart”.

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The CIG has tightened its voting policy in three main areas:

Executive pay

The CIG will review fairness in the workplace and will withdraw support for remuneration reports where pay ratios are not disclosed, Chief Executive pensions are excessive, or where financial services or pharmaceutical companies do not pay the living wage.

Gender diversity

CIG members will now vote against the re-election of nomination committee chairs where the board has less than 33% women and it will vote against all directors on the nomination committee where less than 25% of board directors are women.

Climate change

CIG members now vote against the re-election of the company chair when a company is making little progress to transition to a low carbon world….

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Irish Church leaders issued a rare joint New Year’s message in support of the family, as Pope Francis prepares to take part in the Roman Catholic Church’s World Meeting of Families in the summer.

The Pope is taking part in the three-yearly meeting as part of his state visit to Ireland, and it prompted calls from Church leaders for new efforts to protect vulnerable families from hardship.

The joint message was signed by the Anglican Primate of Ireland, Archbishop Richard Clarke. He was joined by the Roman Catholic Primate of Ireland and Presbyterian, Methodist and Irish Council of Churches leaders.

They expressed their concern at the rising level of homelessness in Ireland, which they describe as “one of the most tragic and glaring symptoms of a broken system that is leaving too many people without adequate support.”

They said that in the Republic of Ireland one in three of those living in emergency accommodation is a child. And in Northern Ireland, families with more than two children are among those most at risk from the combination of welfare changes, cuts to services, and cuts to charities providing vital support to children and young people.

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Seeing the star. This is where it starts. But why, we might ask, did the Magi alone see the star? Perhaps because few people raised their eyes to heaven. We often make do with looking at the ground: it’s enough to have our health, a little money and a bit of entertainment. I wonder if we still know how to look up at the sky. Do we know how to dream, to long for God, to expect the newness he brings, or do we let ourselves be swept along by life, like dry branches before the wind? The Magi were not content with just getting by, with keeping afloat. They understood that to truly live, we need a lofty goal and we need to keep looking up.

Yet we can also ask why, among all those who looked up at the heavens, so many others did not follow that star, “his star” (Mt2:2). Perhaps because the star was not eye-catching, did not shine any brighter than other stars. It was a star – so the Gospel tells us – that the Magi saw “at its rising” (vv. 2, 9). Jesus’ star does not dazzle or overwhelm, but gently invites. We may ask ourselves what star we have chosen to follow in our lives. Some stars may be bright, but they do not point the way. So it is with success, money, career, honours and pleasures when these become our life. They are meteors: they blaze momentarily, but then quickly burn out and their brilliance fades. They are shooting stars that mislead rather than lead. The Lord’s star, however, may not always overwhelm by its brightness, but it is always there, ever kindly: it takes you by the hand in life and accompanies you. It does not promise material reward, but ensures peace and grants, as it did to the Magi, “exceedingly great joy” (Mt 2:10). But it also tells us to set out.

Setting out, the second thing the Magi do, is essential if we are to find Jesus. His star demands a decision to take up the journey and to advance tirelessly on our way. It demands that we free ourselves from useless burdens and unnecessary extras that only prove a hindrance, and accept unforeseen obstacles along the map of life. Jesus allows himself to be found by those who seek him, but to find him we need to get up and go, not sit around but take risks, not stand still, but set out.

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