The answers the fellowship develops to the practical questions raised above in relation to the “how?” question are vital. They will also likely in large part depend on the actions of Lambeth and the Instruments. The ball is therefore now in the court of Lambeth and the Archbishop of Canterbury. They must consider how they will relate to GAFCON and whether they can offer a more constructive and truly conciliar way of addressing the questions we face. In particular these are the urgent questions concerning reform of the Instruments, the need for an Anglican Covenant, and the necessity (perhaps the fruit of the Windsor Continuation Group) for a clearer and more decisive Communion response to those bishops and churches who continue determinedly to reject the Communion’s repeated requests for restraint and repentance since the last Lambeth conference.

Instant reactions to GAFCON are, sadly, in our day and age necessary and inevitable. This is especially so when its proponents, warning against delay, call on people and congregations to take a stand and make what they describe as fundamental choices in the face of what they portray as a false gospel. There are, however, high levels of fear, anger and past hurts on all sides in the current climate and the power of the existing political alliances and prejudices surrounding GAFCON cannot be denied. These factors ”“ together with the complexity of the current situation – mean it is vitally important that GAFCON’s proposals and reactions to them do not get so fixed that they fuel further breaches in bonds of affection. All of us””from individuals and parishes being urged to sign up in support of GAFCON to the hundreds of Anglican bishops gathering later this month at Lambeth””need time for prayerful discernment as to what God is saying and doing in these tumultuous times and what part GAFCON plays in his reshaping of Anglicanism.

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Dr. Michael E. DeBakey, the medical pioneer who was the driving force in developing the field of cardiac surgery, operating on more than 65,000 patients and developing medical technology that saved millions more, died Friday. He was 99.

Dr. DeBakey died of natural causes at the Methodist Hospital in Houston, according to a statement from the Baylor College of Medicine and the Methodist Hospital.

In his highly influential career, Dr. DeBakey performed the first coronary artery bypass surgery and the first carotid endarterectomy to prevent strokes. He developed the pump that is the key component of the heart-and-lung machines that are used routinely on patients during heart surgery, and he developed an artificial heart that keeps patients alive while they wait for their own heart to improve.

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Tony Snow, the conservative commentator who brought a flashy, talk-show style of repartee to the job of White House press secretary under President Bush, died Saturday at a Washington hospital after a high-profile battle with colon cancer. He was 53.

Snow joined the Bush administration as press secretary in 2006, a year after he was diagnosed with cancer and his colon was removed. During his 16 months at the White House, he used the skills he had honed as a Fox News anchor and radio talk show host to become one of the strongest voices for an administration whose policies in Iraq and at home were losing popularity.

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(1) Nowhere in the lecture did he refer to the Windsor Report and to conciliar authorities. No reference was made to the instruments of unity or to Canterbury as the focus of unity. Missing was also the quadrant-demarcation of churches and power blocs in Communion’s “Cold War” (to borrow Cameron’s allusion to NATO). His approach in mapping the Communion future is strikingly different from that undertaken by Fulcrum and ACI, which by and large offer a structural and conciliar solution to the present Communion crisis.

(2) The above is underlined by the astonishing way Cameron reinterpreted and defended the Anglican Covenant. The idea of Covenant was first proposed in the Windsor Report under the heading “Canon Law and Covenant” (Windsor Report, 113-120). The sequence and relation between the two are important: “Canon Law” first, then “Covenant”. The Windsor Report has in mind that the Covenant would be a “Communion law” that “would make explicit and forceful the loyalty and bonds of affection which govern the relationships between the churches of the Communion. The Covenant could deal with: the acknowledgement of common identity; the relationships of communion; the commitments of communion; the exercise of autonomy in communion; and the management of communion affairs (including disputes). (Windsor Report, 118)”

In sharp contrast, Cameron (intentionally?) dismissed the juridical and administrative language…

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Thousands of westerners are about to converge on China for the 2008 Olympics. When they log on to the Internet there, they may discover that connections ”” especially to certain foreign news sites ”” won’t work. They’ll be bumping up against what protesters have called the “Great Firewall of China.”

Listen to it all.

Wonderfull stuff-watch it all.

Crude oil’s brief jump past $147 a barrel Friday arrived not only as the United States and Israel view Iran as a growing threat, but also as the U.S. dollar fell and worries erupted over possible supply disruptions in two other major oil-producing nations: Nigeria and Brazil.

Those factors contributed to new all-time trading highs in crude, gasoline and heating oil. It looks like $4-a-gallon gasoline might be here to stay, and that heating oil costs might cause further problems for consumers as the weather gets colder. Futures prices for natural gas turned lower Friday, but are still about twice as high as a year ago.

“If you think your gasoline bills are expensive now, wait till you get your home heating bill this winter,” said Stephen Schork, an analyst and trader in Villanova, Pa.

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This month’s Lambeth Conference has made one resolution in advance: not to make any resolutions. Such a disavowal of resolutions was part of the reason for disaffected Anglicans to set up the Global Anglican Future Conference (Gafcon), held earlier this month in Jerusalem. Some of these members of the Anglican family will stay away from the gathering in Canterbury.

I asked Dr Kevin Ward, author of A History of Global Anglicanism, whether this lack of resolutions will make it feel different from previous conferences. “The Gafcon people weren’t happy with Rowan Williams’ intention to move away from resolutions, to make Lambeth a toothless tiger,” said Dr Ward. “They wanted more clarity, particularly in disciplining the Americans. In their view, it’s irresponsible just to have a huge talking shop when this is going on. And they also wonder what the point of Lambeth resolutions is, if they’re not properly enforced.” But not all the conservative evangelicals are boycotting, so could there still be a lobby pressing for greater clarity? “There could be,” agreed Dr Ward. “For example the Sudanese and Tanzanian bishops will be there, and plenty of other African bishops, so there might be a group demanding a resolution condemning the American Church. But the whole point of how the conference is structured is to avoid that sort of thing. The emphasis is on small groups – the model is the indaba – the Zulu council meetings, in which everyone gets heard.”

How fully and honestly should homosexuality be discussed by the official programme? It’s a dilemma. There is a danger of seeming to sweep the issue under the carpet, and a counter-danger of elevating it to such importance that new rows break out and other pressing issues are not given proper attention.

Few people have pondered this dilemma more extensively over the last few years than Canon Philip Groves. He is the Facilitator of the Listening Process on Human Sexuality in the Anglican Communion. This job originates in the less contentious part of Resolution 1:10: “We commit ourselves to listen to the experience of homosexual persons.” Groves is particularly good at listening to African concerns, having spent seven years in Tanzania, during which time he got to know many African bishops. He is helping to run the part of the conference set aside for the gay issue. The day is called “Listening to God and to Each Other”. At first Groves is wary of being questioned about this, for fear of seeming to have an agenda, of wanting to skew the discussion in a certain way.

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It’s dispiriting indeed to watch the United States financial system, supposedly the envy of the world, being taken to its knees. But that’s the show we’re watching, brought to you by somnambulant regulators, greedy bank executives and incompetent corporate directors.

This wasn’t the way the “ownership society” was supposed to work. Investors weren’t supposed to watch their financial stocks plummet more than 70 percent in less than a year. And taxpayers weren’t supposed to be left holding defaulted mortgages and abandoned homes while executives who presided over balance sheet implosions walked away with millions.

Over the course of this 18-month financial crisis, we have lurched from land mine to land mine. Last week’s was all about Fannie Mae and Freddie Mac, the giant government-sponsored enterprises set up to provide affordable housing across the nation. By issuing debt, these shareholder-owned companies guarantee or own more than $5 trillion in home mortgages. Got that? $5 trillion.

Because the federal government established the companies, investors view them as backed, at least implicitly, by taxpayers. And that implied guarantee is what drove Fannie and Freddie’s business models.

The advantages the companies gained from this unique arrangement were huge. They had to keep less cash on hand than traditional lenders, for example. They also made more money on their mortgages than lenders because they paid less to borrow money in the bond market. These profits enriched Fannie and Freddie shareholders over the years and bestowed significant wealth on the companies’ executives.

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Archbishop Harper’s argument that we can come to new conclusions about homosexual unions is poorly cast and shows a need for further research on his part regarding the scriptural evidence in its historical context. Much of what I have written above can be seen in a fuller discussion in my 2003 article, “Does the Bible Regard Same-Sex Intercourse as Intrinsically Sinful?”[1] Put simply, Paul was not presupposing in Rom 1:24-27 that every individual who engages in homosexual practice consciously turns aside from felt heterosexual urges. Rather, they turn aside from clear natural revelation, here given in the obvious embodied complementarity of male and female. Nor is the concept of homosexual orientation wholly unknown in the Greco-Roman milieu. Nor was Paul deriving his view of homosexual practice solely from nature, as if he thought that the creation texts in Genesis 1-2 had nothing to say about homosexual practice by necessary implication. There is absolutely no evidence that modern orientation theory would have had any impact on Paul changing his strong negative valuation of homosexual practice. Indeed, all the extant evidence indicates otherwise.

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Thus, in the case of the passage under discussion, the essentially narrative character of the account rendered by Paul, dealing with a particular situation involving what Paul interprets as the deliberate punishment of God on persons who defy and renounce the truth about Him, and featuring the application of reason and the contemporary knowledge of the time to the activities of persons who appear radically and wilfully to have changed their normal sexual orientation to embrace an orientation that was not originally normal for them, it cannot be held that what is unquestionably Holy Scripture is also a declaration of the Law of God. The only aspect that can be placed in the category of “Law” is the requirement to recognize the truth about God and not to exchange such acknowledgment of truth and the worship that goes with it, for the lie that anything other than the God revealed in scripture and through the created order is worthy of recognition and worship.

Indeed, this is the key, not only to the situation confronted by Paul but also to the situation confronted by the contemporary Church. The issue that confronted Paul and confronts us now is how to get across the damaging futility that will be encountered by those ”“ they are a great majority throughout the world ”“ who defy and deny the truth about God. Paul saw in the depravity of his contemporaries the punishment of God not on account of their depravity (which, Paul says was their punishment not their crime!) but on account of their denial and defiance, which was the sin that counted.

Romans 1, therefore, provides no declaration of the Law of God in respect of homosexuality and homosexual acts. Reference to such acts is what Hooker might call “by-speeches” in the context of an historical narrative and, as such, not a declaration of God’s Law. Furthermore, Paul, in his treatment of the issues, employs reason based upon the knowledge and presuppositions accessible to him in his day. These may be challenged if the knowledge base changes definitively. It is therefore inappropriate on the basis of Romans 1.18-17 and ff to judge or anathematize persons on the basis of sexual orientation. It will be necessary to scrutinize other sections of scripture in a similar way to discover whether elsewhere there may be established evidence of the Law of God in this matter and I have not attempted to do that in this essay. I remain committed to the view, however, that the tools of analysis which Hooker articulated are essential to our contemporary purpose and are especially relevant for the purpose of distilling the Law of God from the total corpus of Holy Scripture.

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Investors continued to flee Fannie Mae and Freddie Mac yesterday, almost as frantically as the political class tried to reassure everybody there was nothing to worry about. Allow us to sort the good (there isn’t much) from the ugly.

In the good category, Treasury Secretary Hank Paulson swatted back reports of a government “nationalization” of the companies ”“ which would mean making explicit what has long been an implicit taxpayer guarantee of their liabilities. This would instantly add $5 trillion in liabilities to the federal balance sheet, doubling the U.S. public debt burden and putting America’s AAA credit rating at risk. This is the nightmare scenario for taxpayers.

Less reassuringly, Mr. Paulson said, “our primary focus is supporting Fannie Mae and Freddie Mac in their current form as they carry out their important mission.” This suggests that Treasury thinks the two companies have enough capital, or can raise enough in private markets, to ride out any mortgage losses. We’re not so sure, and neither are investors, who have kept bidding Fan and Fred shares to new lows on fears of insolvency.

The most immediate danger is that investors will shrink from rolling over the debt of the two companies, leading to a run a la Bear Stearns. Mr. Paulson is trying to reassure people that the companies are sound, but after Bear everyone has the heebie-jeebies. With so much on the line, we’ve been suggesting that Treasury and Congress step up now with a public capital injection to help the companies ride out their losses.

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Bishop V. Gene Robinson, the openly gay bishop of New Hampshire, was not invited to attend. But [Bishop Kirk] Smith said Robinson will be in Canterbury, just not at the event.

“I think it’s a very insulting thing to the American church that a duly elected bishop is told he’s not allowed to come,” said Smith, who will be attending his first Lambeth Conference.

“The vast majority of my colleagues feel quite upset. But Gene himself told us, ‘You need to go and make your case.’ He has been gracious and complied with the archbishop of Canterbury. I hope I will be able to convince some of the bishops I meet with to meet Gene, so that he’s not just a name.”

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Bishop Gene was speaking at the annual conference of the Modern Churchpeople’s Union held in Hertfordshire and chaired by the Archbishop of Wales, Dr Barry Morgan.

He warned that telling gay people to go to some churches was akin to telling an abused wife to go back to her husband. He also compared the church’s attitude to him as that to parents whose son or daughter tells them they are coming out. He said:

“What is happening now in the Anglican Communion is what happens in a family when a kid comes out. It goes through a process of grieving and resistance to change until it can find a revised world view. .This church is not ours to win or lose, it is God’s church . It may be looking pretty rough now but God will take care of it. It may look a bit different in the end but God is not going to abandon his church so we don’t need to be so afraid.

“We are not at liberty to think we are on the selection committee for God’s family, our job is to be on the welcome committee and the sooner we learn that in the Anglican Communion the better off we will be.

“I don’t believe God stopped revealing himself when the canon of scripture was closed. God promises to be with us and never let us go. We are promised that the spirit will lead us into all truth. I believe that God is now leading us to the full inclusion of people of all types of sexuality. Maybe where we’re headed is just to acknowledge that all of us are incredibly diverse and God loves us all.”

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Going through a stack of books on the coffee table in his office, the Rev. Briane Turley finds a copy of “The Next Christendom.”

Written in 2002, it predicts that Christians from non-Western countries will soon outnumber believers in North America and Europe.

When that happens, the book concludes, it will trigger a religious upheaval as big as the Reformation.

“I’ve seen it coming true,” Turley says, “right before my eyes.”

He recently came back from the Global Anglican Future Conference, or GAFCON, in Jerusalem. Being white and Western, Turley found himself conspicuously in the minority.

“This is where the leaders of the church in Africa stood up and said, ‘OK, we’re taking our place at the table now.'”

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Pope Benedict XVI said Saturday that he is praying there will not be any more rifts in the Anglican community following the recent Church of England decision on women bishops.

Answering questions from journalists aboard his flight to Australia, Benedict touched briefly on the turmoil in the Anglican church.

“I am praying so that there are no more schisms and fractures” within the Anglican community, Benedict said.

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Barely had the votes of the General Synod been counted when senior clergymen (and they were, indeed, men rather than women of the cloth) began to complain that the church was, in the words of one traditionalist, “mean-spirited and shortsighted” in rejecting the idea of so-called superbishops to oversee those parishes opposed to female bishops.

There was talk – increasingly common in the worldwide Anglican Communion – of schism, of rebel clerics abandoning their ministry within the Church of England to march toward the Church of Rome, reversing the historic split within Christendom inspired by Henry VIII in the 16th century.

For centuries, the break with Rome molded the identity of many English worshipers, and yielded a central element of the Anglican self-perception as tolerant, pragmatic and, most of all, independent. Now, for some, the Vatican itself – profoundly opposed to female clergy – offers a beacon of faith.

The Anglican Communion claims a global membership of almost 80 million, an increasingly fractious body riven by debates between reformers and traditionalists, pulled this way and that by the liberalism of the Episcopal Church in the United States and by the conservatism of many African church leaders.

But the debate about the appointment of female bishops in the Church of England – the historical wellspring of the communion – seemed curiously at odds with the practices that have become normal in many ordinary parishes, where the place of women in the church is not even an issue except at the level of theological debate.

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The federal government took control of Pasadena-based IndyMac Bank on Friday in what regulators called the second-largest bank failure in U.S. history.

Citing a massive run on deposits, regulators shut its main branch three hours early, leaving customers stunned and upset. One woman leaned on the locked doors, pleading with an employee inside: “Please, please, I want to take out a portion.” All she could do was read a two-page notice taped to the door.

The bank’s 33 branches will be closed over the weekend, but the Federal Deposit Insurance Corp. will reopen the bank on Monday as IndyMac Federal Bank, said the Office of Thrift Supervision in Washington. Customers will not be able to bank by phone or Internet over the weekend, regulators said, but can continue to use ATMs, debit cards and checks. Normal branch hours, online banking and phone banking services are to resume Monday.

Federal authorities estimated that the takeover of IndyMac, which had $32 billion in assets, would cost the FDIC $4 billion to $8 billion. Regulators said deposits of up to $100,000 were safe and insured by the FDIC. The agency’s insurance fund has assets of about $52 billion.

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Bishop Burnham predicted there would be defections among Anglo”“Catholic clergy and laity because of the July 7 ruling by the General Synod of the Church of England, the mother church of the Anglican Communion, to move ahead with plans to allow the ordination of women bishops. Anglo”“Catholics are those whose customs and practices within Anglicanism emphasize continuity with Catholic tradition.

The bishop recently traveled to Rome to discuss the reception of large numbers of dissenting Anglican traditionalists with Cardinal William J. Levada, head of the Congregation for the Doctrine of the Faith, and Cardinal Walter Kasper, president of the Pontifical Council for Promoting Christian Unity.

He was joined by Anglican Bishop Keith Newton of Richborough, England, also a flying bishop of the Canterbury Archdiocese.

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The Bishop of Europe, the Rt Rev Geoffrey Rowell, said he would attend but could not take part in a Eucharist service held by the female head of the Episcopal Church of the USA, the Most Rev Katharine Jefferts Schori.

He added that he was “astonished” that so little information about events at Lambeth had been given out so far.

“We know the themes for each day and that we shall be in study groups of eight, but not much else.”

The Bishop of Blackburn, the Rt Rev Nicholas Reade, added: “I too am very surprised that we have had little more than a sketchy outline. I’ve never been to a conference before where we have had such little information.”

Read it all and do note the correct spelling of Martyn Minns’ name.

Back in 2002, before all the trouble, the Rev. Paul Ouderkirk retired from St. Bridget’s Roman Catholic Church here, his last station in 43 years of ministry. He built a home 35 miles away in a town along the Mississippi, and he indulged a passion for family history, tracing his lineage to an ancestor who arrived in New Amsterdam with the Dutch East India Company.

Once a month or so, Father Ouderkirk drove back to St. Bridget’s to officiate at a wedding or baptize a baby. He savored those rituals, proof that the Hispanic immigrants who had arrived over the past decade to work in Postville’s kosher-meat plant were setting down roots. Some had bought their own homes. Their children had graduated from high school, even been selected for the National Honor Society.

Then came the morning of May 12, when both satisfaction and retirement ended for the 75-year-old priest. Federal immigration agents raided the Agriprocessors factory, arresting nearly 400 workers, most of them men, for being in the United States illegally. Within minutes of the raid, with surveillance helicopters buzzing above the leafy streets, the wives and children of Mexican and Guatemalan families began trickling into St. Bridget’s church, the safest place they knew.

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In a HARDtalk interview broadcast on 10th July, Stephen Sackur talks to (Arch)bishop Greg Venables, Primate of the Southern Cone.

Watch it all (almost 23 1/2 minutes).

People often compare dating to interviewing for a job. In the Orthodox Jewish world, this notion is taken almost literally.

Upon returning from post-high-school studies in Israel, young Orthodox women (such as myself) meet with recruiters, commonly known as shadchanim (matchmakers). After determining whether the young woman wishes to marry a “learner” (a man studying full time in yeshiva), an “earner” (a professional) or a combination of the two, the shadchan collects the prospective bride’s “shidduch résumé,” detailing everything from education and career plans to dress size, height, parents’ occupations and synagogue memberships. The shadchan then approaches a suitable single man or, most likely, his parents — who add the woman to their son’s typically lengthy “list.”

Before agreeing to a noncommittal first date, the man’s parents begin a thorough background check that puts government security clearance to shame. Phoning references isn’t enough — of course they’ll say good things — so they cold-call other acquaintances of the potential bride, from camp counselors to college roommates. The questions they ask often border on the superficial: “Does she own a Netflix account?”; “Does she wear open-toed shoes?” (The correct response may vary depending on how Orthodox a woman the man is looking for.)

Just as the economy is headed to recession, the shidduch system is in crisis mode. Or so the rabbis moan, noting the surplus of women eager to marry and the corresponding shortfall in the quality and quantity of available Jewish men.

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John M. Templeton, a Tennessee-born investor and philanthropist who amassed a fortune as a pioneer in global mutual funds, then gave away hundreds of millions of dollars to foster understanding of what he called “spiritual realities,” died on Tuesday in Nassau, the Bahamas, where he had lived for decades. He was 95.

His death, at Doctors Hospital, was caused by pneumonia, said Donald Lehr, a spokesman for the John Templeton Foundation.

The foundation awards the Templeton Prize, one of the world’s richest, and sponsors conferences and studies reflecting the founder’s passionate interest in “progress in religion” and “research or discoveries” on the nebulous borders of science and religion.

In a career that spanned seven decades, Mr. Templeton dazzled Wall Street, organized some of the most successful mutual funds of his time, led investors into foreign markets, established charities that now give away $70 million a year, wrote books on finance and spirituality and promoted a search for answers to what he called the “Big Questions” in the realms of science, faith, God and the purpose of humanity.

My father’s father had a phrase, “you are a gentleman and a scholar,” and I always thought of it when I watched or heard John Templeton. He will be greatly missed–read it all.

I live for baseball. But I had to go to work during an important game, so I asked my wife to tape it for me. After I left the office, I flew through our front door, bursting with anticipation.

“Dont tell me the score!” I yelled to her.

“I don’t know the score,” she assured me. “All I know is your team lost.”

–Michael Bogess in the June 2008 Reader’s Digest, page 61

BISHOPS of the Anglican Church in Jamaica and the Cayman Islands are in London to attend the 15th Lambeth Conference of Bishops, being held July 16 to August 4. The delegation includes the Lord Bishop, Rt Rev Dr Alfred Reid, Bishop of Mandeville Rt Rev Dr Harold Daniel, Bishop of Montego Bay Rt Rev Dr Howard Gregory and the Bishop of Kingston, Rt Rev Dr Robert Thompson.

This will be the first time at Lambeth for Bishops Daniel, Gregory and Thompson. Bishop Reid attended twice before as a Suffragan Bishop (of Montego Bay). However, this will be his first time in the capacity of Lord Bishop.

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WHAT makes a group (of voters, relatives, believers) stick together, even when its membership is varied and quarrelsome? Sometimes deference to a common authority; sometimes fear of adversaries; sometimes common axioms that trump any differences; and sometimes a sentimental “family feeling” that makes people tolerant of eccentricity or even obnoxious behaviour. If none of those factors is present, then break-up looms.

The Church of England may be approaching that point. Matters came to a head at the session this week of its ruling General Synod, which saw more than its share of tears, jeers and cheers. The topic under discussion””or so it was reported”” was whether women, who have served as priests since 1994, could also be bishops.

Actually, that was not precisely the matter at issue; the idea of women bishops had been accepted in 2005, and nobody suggested that this decision was reversible. The furore was over what accommodation, if any, should be made for the minority of the faithful who disagree with the idea of women bishops (and, in most cases, with the idea of women priests). Of these, some say that administering the sacraments (to put it simply, rites in which God’s grace is mysteriously invoked) is a male-only prerogative; others take literally the teaching of Saint Paul that authority in the church is best handled by men.

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Fathoming a new Anglican identity will not be easy, because the conference in Canterbury is rigorously designed not to point in any direction or leave any discernible fingerprints.

Business meetings with parliamentary procedure and resolutions that live to haunt another day were scrapped in favor of small group discussions and intense get-acquainted sessions. The presiding bishop of the Episcopal Church, the Most Rev. Katharine Jefferts Schori, describes them as conversations that go to the root of the words, “to spend time with.”

Each day, eight groups of five will merge into gatherings of 40 for Indaba, a Zulu word for purposeful conversation among leaders, a suggestion from one of the African designers of the conference.

Getting to know you, getting to know all about you.

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When it was announced during the House of Bishops’ March retreat that a Lambeth invitation to Bishop Gene Robinson of New Hampshire would not be forthcoming, Presiding Bishop Katharine Jefferts Schori said during a media briefing afterward that the bishops would make sure that Bishop Robinson was “at least as present at Lambeth as if he’d had an invitation.”

Toward that end, a number of bishops and others have promised to stop by the exhibit hall where Bishop Robinson has a booth and to keep him informed about activities underway in the indaba listening group sessions. Bishop Robinson also will be supported by a large number of gay and lesbian persons who volunteered as part of an effort to ensure that the bishops of the Communion hear the voices of faithful gay, lesbian, bisexual and transgender Anglicans.

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