Read or watch it all–deeply disturbing.

The founders of the Bhavana Society Forest Monastery came here looking for a slice of densely wooded land where Buddhist monks, nuns and lay people could meditate in sylvan surroundings.

“They were looking for the quietude, the natural environment, for people to come to, as opposed to the concrete jungle most people live in,” said Bhante Rahula, vice abbot of the monastery since 1987.

But 24 years after the Buddhists bought the land, they say that quietude is now threatened by plans for a $1.1 billion power line that would entail clear-cutting a 200-foot-wide swath of forest nearby.

The monastery is part of a battle in three states between two electric companies on the one hand and thousands of landowners and residents on the other over the 260-mile, 500-kilovolt transmission line.

Opponents of the line say it is nothing more than a way for the East Coast to plug into cheaper coal-fired power from the Ohio Valley. The region should instead build its own more environmentally friendly electricity generators, they say, and do more to conserve energy.

“We don’t need this here,” said Susan Foster Blank, a lawyer whose cattle ranch in Washington County, Pa., would be crossed by the power line. “We don’t need more electricity. We won’t get any of the benefits, but we will get more pollution.”

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For purchases over $2,500 [by federal employees], nearly half ”” or 48% ”” were unauthorized or improperly received.

Read the whole AP story.

Free tickets to see the Dalai Lama selling on ebay and craiglist for $100 +

Boston police are asking parents for permission to search children’s rooms for firearms. Some parents welcome the effort to keep guns out of the hands of youths. Others see it as a clear invasion of privacy.

Listen to it all.

“We’re all Christians in this,” said the Rev. Roger Ames, the rector of St. Luke’s, who is a suffragan bishop in the Convocation of Anglicans in North America. “Surely there’s a better way to serve the Lord of Lords and the King of Kings than to do this type of damage to one another.”

Several dioceses have filed lawsuits seeking to get back land and buildings from parishes that have left the U.S. Episcopal Church to join other Anglican groups.

Missionary Bishop Martyn Minns of the Herndon, Va.-based Convocation of Anglicans said that by choosing costly litigation over negotiations, the Cleveland lawsuit is part of “a national effort on the part of the Episcopal Church to basically crush any dissenting voice.”

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Bonheoffer’s life and death belong to the annals of Christian martyrdom”¦his life and death have given us great hope for the future. He has set a model for a new type of true leadership inspired by the gospel, daily ready for martyrdom and imbued by a new spirit of Christian humanism and a creative sense of civic duty. The victory which he has won for us all, a conquest never to be undone, of love, light and liberty.

–Gerhard Leibholz (1901-1982), Bonhoeffer’s brother in law

Precisely because of our attitude to the state, the conversation here must be completely honest, for the sake of Jesus Christ and the ecumenical cause. We must make it clear””fearful as it is””that the time is very near when we shall have to decide between National Socialism and Christianity. It may be fearfully hard and difficult for us all, but we must get right to the root of things, with open Christian speaking and no diplomacy. And in prayer together we will find the way. I feel that a resolution ought to be framed””all evasion is useless. And if the World Alliance in Germany is then dissolved””well and good, at least we will have borne witness that we were at fault. Better that than to go on vegetating in this untruthful way. Only complete truth and truthfulness will help us now.

–Dietrich Bonhoeffer as quoted in No Rusty Swords, my emphasis

PRESENTER: Should Bonhoeffer be regarded as a Protestant Saint?

ARCHBISHOP: What makes it an interesting question is that he himself says in one of his very last letters to survive, that he doesn’t want to be a saint; he wants to be a believer. In other words he doesn’t want to be some kind of, as he might put it, detached holy person. He wants to show what faith means in every day life. So I think in the wider sense, yes he’s a saint; he’s a person who seeks to lead an integrated life, loyal to God, showing God’s life in the world. A saint in the conventional sense? Well, he wouldn’t have wanted to be seen in that way.

—Archbishop Rowan Williams on Dietrich Bonhoeffer, speaking in 2006

I have made a mistake in coming to America. I must live through this difficult period of our national history with the Christian people of Germany. I will have no right to participate in the reconstruction of Christian life in Germany after the war if I do not share the trials of this time with my people.

–Dietrich Bonhoeffer in a final letter to Rienhold Niebuhr before departing America for Germany in 1939

Gracious God, the Beyond in the midst of our life, who gavest grace to thy servant Dietrich Bonhoeffer to know and teach the truth as it is in Jesus Christ, and to bear the cost of following him: Grant that we, strengthened by his teaching and example, may receive thy word and embrace its call with an undivided heart; through Jesus Christ our Savior, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

–One of the prayers appointed for his feast day today

This is what we mean by cheap grace, the grace which amounts to the justification of sin without the justification of the repentant sinner who departs from sin and from whom sin departs. Cheap grace is not the kind of forgiveness of sin which frees us from the toils of sin. Cheap grace is the grace we bestow on ourselves.

Cheap grace is the preaching of forgiveness without requiring repentance, baptism without Church discipline, Communion without confession, absolution without contrition. Cheap grace is grace without discipleship, grace without the Cross, grace without Jesus Christ, living and incarnate.

Costly grace is the treasure hidden in the field; for the sake of it a man will gladly go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble, it is the call of Jesus Christ at which the disciple leaves his nets and follows Him.

Costly grace is the gospel which must be sought again and again, the gift which must be asked for, the door at which a man must knock.

Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life. It is costly because it condemns sin and grace because it justifies the sinner. Above all, it is costly because it cost God the life of His son: ‘ye were bought at a price,’ and what has cost God much cannot be cheap for us. Above all, it is grace because God did not reckon His Son too dear a price to pay for our life, but delivered Him up for us. Costly grace is the Incarnation of God.

–Dietrich Bonhoeffer, The Cost of Discipleship

To fight global warming, a bill in Sacramento would enable Los Angeles County transit officials to increase taxes on motorists. It’s a bad idea that may foreshadow even worse to come.

Billed as a “climate change mitigation and adaptation fee,” the measure would cost motorists either an additional 3 percent motor fuel tax, or up to a $90 annual flat fee, based on vehicle emissions. The new charges would be on top of taxes already paid at the pump. Either option requires a majority approval by a vote of the people.

“At this point the people of the Los Angeles region have just had it when it comes to traffic and air quality,” claimed Assemblyman Mike Feuer, a Los Angeles Democrat and author of Assembly Bill 2558.

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The citation reading moved me to tears–watch it all.

Update: There is more here also.

I am beside myself with grief over this unnecessary action taken against my predecessor especially at a time when he is mourning the death of his son this past Friday. I am particularly saddened that with the exception of the Bishop who initiated this action those involved in determining this course have never spoken with Bishop MacBurney directly.

In the midst of this difficult time for Bishop MacBurney and his family I am really much more concerned about the implications of St Matthew 18:15-17 as it relates to how reconciliation is pursued than I am with Title IV, Canon 1, Section 6 as it relates to disciplining my dear brother.

In the meantime we are ministering to the needs of the MacBurney family.

X Keith L Ackerman, SSC
Bishop of Quincy
President, Forward in Faith North America

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The careers of two of Africa’s most prominent politicians — Robert Mugabe and Nelson Mandela — have striking similarities. Both were born in an era when white power prevailed throughout Africa, Mandela in 1918, Mugabe in 1924. Both were products of the Christian mission school system. Both attended the same university, Fort Hare in South Africa. Both emerged as members of the small African professional elite, Mandela a lawyer, Mugabe a teacher. Both were drawn into the struggle against white minority rule, Mandela in South Africa, Mugabe in neighboring Rhodesia, now Zimbabwe. Both advocated violence to bring down white-run regimes. Both endured long terms of imprisonment, Mandela, 27 years, Mugabe, 11. Both suffered the anguish of losing a son while in prison, and both were refused permission to attend the funeral.

But whereas Mandela used his prison years to open a dialogue with South Africa’s white rulers in order to defeat apartheid, Mugabe emerged from prison bent on revolution, determined to overthrow white society by force. Military victory, he said, would be the “ultimate joy.”

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The Civil War changed virtually every aspect of American society, from religion to gender roles. Drew Gilpin Faust, president of and Lincoln Professor of History at Harvard University, has devoted her new book to exploring how the war changed American death. In the Civil War, over 2 percent of the nation’s population died””which, as Faust points out, was roughly equivalent to the entire state of Maine being killed, or twice the population of Vermont. The Victorian choreography of “the good death” was inadequate for dealing with the mind-boggling numbers, the stench, the mangled corpses of men too young to die. Americans had to overhaul their notions of what death could and should look like, and even what kind of God could be said to be present””or absent””during such death.

Many of the concrete changes in American dying that Faust documents involve the government’s role in military death; indeed, it was the Civil War that created governmental responsibilities that we now take for granted, such as next-of-kin notification, which neither the Union nor the Confederacy viewed as their job in 1861. At the outset of the war, the Union had no organized method for burying, or even identifying, dead soldiers. That began to change with the 1862 passage of a law giving the president power to purchase land for a national cemetery for soldiers; cemeteries were established at Chattanooga, Stones River, Knoxville, Antietam, and, of course, Gettysburg.

In the years during and after the war, the government developed a more aggressive system for counting the war dead (the figures of Union soldiers killed were constantly revised until the 1880s, when the War Department settled on 360,222) and paying pensions and survivor’s benefits. The erstwhile Confederacy didn’t have a government anymore, and certainly didn’t expect the Union to give money to Confederate war widows, so states stepped in.

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Indeed, it is precisely because I find so much to agree with in [Charles] Hodge’s critique of liberal theology that I am also pleased that he added the personal footnote about Schleiermacher. I believe he was sending us a signal””one that we very much need to hear today as evangelicals.

Many evangelical commentators these days insist that salvation is closely tied to doctrinal clarity. Here, for example, is how one prominent evangelical leader criticized those of us who have endorsed the various “Evangelicals and Catholics Together” documents: “What those signers ”¦ are saying is that while they believe the doctrine of justification as articulated by the Reformers is true, they are not willing to say people must believe it to be saved. In other words, they believe people are saved who do not believe the biblical doctrine of justification.”

I can’t speak for others who look for common ground with Roman Catholics, but he certainly has me right: I am passionate in my agreement with Martin Luther on justification by faith alone. But do I believe that a person can be confused about this doctrine and still be saved? Absolutely. I wish that many of my Catholic friends would subscribe unambiguously to the views about salvation by grace alone that I hold preciously. But is their failure to do so a reason for me to doubt their salvation? Here I side clearly with Charles Hodge: “To whomever Christ is God ”¦ Christ is a Saviour.”

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The sure mark of an unliterary man is that he considers ”˜I’ve read it already’ to be a conclusive argument against reading a work. We have all known women who remembered a novel so dimly that they had to stand for half an hour in the library skimming through it before they were certain they had once read it. But the moment they became certain, they rejected it immediately. It was for them dead, like a burnt-out match, an old railway ticket, or yesterday’s newspaper; they had already used it. Those who read great
works, on the other hand, will read the same work ten, twenty or thirty times during the course of their life.”

–C.S.Lewis, An Experiment in Criticism

Not all of the essays in Wrestling with Angels command comparable attention, however. For example, there is a piece from 1984 on Don Cupitt, a thinker little known outside the UK, whose attempt to construct a kind of post-theistic theology is simply too slight and slapdash to bear the weight of much serious scrutiny. Read now, when the discussions that prompted them have long faded from memory, many of Williams’s objections to Cupitt’s project look more or less obvious, and the essay in which they appear seems of little more than archival interest. For quite different reasons, Williams’s reflections on Gillian Rose, in many ways a brilliant and original philosopher, are more likely to provoke consternation from his readers than to aid them in understanding Rose’s thought; for those unfamiliar with her work, Williams’s discussion will probably seem somewhat elliptical and vague; and, for those few who have read her, it will not necessarily be clear how Williams has further illuminated the questions he addresses.

Taken as a whole, though, this is a marvellous collection, full of riches, in equal measures provocative and profound. It is testimony to a lively and subtle mind, one unusually adept at penetrating far beyond the surfaces of texts, and at finding curiosities and rewards where most of us would not have thought to look. It is, as I have said, only a fragmentary portrait of Rowan Williams the theologian, but it is enough to mark him out as a thinker of great stature and imagination. It is, moreover, resplendent proof that there is far more to this man than a beard ”“ however luxuriant it may be.

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The world is on course to halve extreme poverty by 2015, but Africa will fall far short of the U.N.’s Millennium Development Goals, the World Bank and International Monetary Fund said on Tuesday.

A new report by the global institutions also warned that urgent action was needed to tackle climate change, which threatens to exact a hefty toll on particularly poor countries and reverse progress in fighting poverty.

The 2008 Global Monitoring Report, released ahead of the IMF and World Bank meetings in Washington this weekend, said strong economic growth in much of the developing world had contributed to the decline in global poverty.

It said the number of extreme poor — those living under $1 a day — declined by 278 million between 1990 and 2004, and by 150 million in the last five years of that period.

Globally about 1 billion people still live in extreme poverty, the report added.

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