Millions of viewers understandably appreciate the Tebow family for standing on faith when faced with a difficult decision, and we can all celebrate the brilliant outcome. But use of the Tebow story in this context raises difficult questions as well: Does it mean that women should always ignore medical advice pointing to the necessity of an abortion? Even if the woman’s life is at stake? How is this message to be received by the many decent women who agonized and made the other choice?

Regarding CBS, is money alone the reason for its accepting an advocacy ad after years and years of refusing such content for Super Bowl telecasts, or is deeper political intrigue in play? What does this Sunday’s pro-life ad portend for future Super Bowls?

As for Tebow, the Super Bowl controversy is playing out at exactly the same time as the mounting criticism of his passing skills and his suitability for the pro game. Given the NFL’s well-known aversion to controversy, is he putting his draft prospects in even greater jeopardy by aligning with Focus on the Family and its anti-abortion stance?

One thing we do know: Tebow has proved like few others the ability to withstand the heat and stay in the kitchen. That ability is being tested like never before. With this pro-life Super Bowl ad, he’s sizzling in the frying pan of sports-celebrity scrutiny and the white-hot fire of culture-war politics.

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The institution of marriage has undergone significant changes in recent decades as women have outpaced men in education and earnings growth. These unequal gains have been accompanied by gender role reversals in both the spousal characteristics and the economic benefits of marriage.

A larger share of men in 2007, compared with their 1970 counterparts, are married to women whose education and income exceed their own, according to a Pew Research Center analysis of demographic and economic trend data. A larger share of women are married to men with less education and income.

From an economic perspective, these trends have contributed to a gender role reversal in the gains from marriage. In the past, when relatively few wives worked, marriage enhanced the economic status of women more than that of men. In recent decades, however, the economic gains associated with marriage have been greater for men than for women

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APPLE is regularly voted the most innovative company in the world, but its inventiveness takes a particular form. Rather than developing entirely new product categories, it excels at taking existing, half-baked ideas and showing the rest of the world how to do them properly. Under its mercurial and visionary boss, Steve Jobs, it has already done this three times. In 1984 Apple launched the Macintosh. It was not the first graphical, mouse-driven computer, but it employed these concepts in a useful product. Then, in 2001, came the iPod. It was not the first digital-music player, but it was simple and elegant, and carried digital music into the mainstream. In 2007 Apple went on to launch the iPhone. It was not the first smart-phone, but Apple succeeded where other handset-makers had failed, making mobile internet access and software downloads a mass-market phenomenon.

As rivals rushed to copy Apple’s approach, the computer, music and telecoms industries were transformed. Now Mr Jobs hopes to pull off the same trick for a fourth time. On January 27th he unveiled his company’s latest product, the iPad””a thin, tablet-shaped device with a ten-inch touch-screen which will go on sale in late March for $499-829….. Years in the making, it has been the subject of hysterical online speculation in recent months, verging at times on religious hysteria: sceptics in the blogosphere jokingly call it the Jesus Tablet.

The enthusiasm of the Apple faithful may be overdone, but Mr Jobs’s record suggests that when he blesses a market, it takes off.

Read the whole article.

Pope Benedict XVI recently urged the world’s priests to make better use of new media, but in his own backyard the digital revolution is still seen as a mixed blessing.

The Vatican Web site remains largely a repository of printed texts, displayed on pages designed to look like parchment. And despite more than a decade of discussion about making the site interactive, www.vatican.va continues to provide information in one direction only: from them to you.

Some Vatican agencies have embraced the digital possibilities, notably Vatican Radio, which offers online broadcasts, podcasts and RSS feeds along with photos and print versions of major stories.

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Jeremiah has often been seen as a figure foreshadowing Christ. Not only does he speak in God’s name and predict the future, but his very life and ministry have prophetic overtones.

Just as Jesus would do after him, Jeremiah foretold the destruction of the Temple, wept over the future ruin of Jerusalem, condemned the conduct of the priests, was misunderstood by his countrymen, and was humiliated and sentenced to death. Yet the prophet’s condemnation of sin and prophecies of misfortune are always linked to a message of hope and the prospects for rebirth, for return from the Babylonian exile.

Christ, too, in order to affirm his victory over death, would first have to endure the cross on Calvary. The prophet Jeremiah’s very life prepares for the acceptance of the bitterness of the cross and the glory of the resurrection.

I thought this a lovely reflection and quoted a section in yesterday’s sermon. Read it all

For three days this week, the 104th archbishop of Canterbury told economists, theologians and others attending a Wall Street conference that the “fat cats” of the world were not necessarily bad people, just victims of a terrible misunderstanding.

The misunderstanding ”” shared by people with lots of money, people with aspirations of having lots of money and those with neither ”” is that money is equated with wealth, he said.

And wealth, said the archbishop, the Most Rev. Rowan D. Williams, leader of world’s 80 million Anglicans ”” including members of the Episcopal Church in the United States ”” is the sum of one’s loving relationships with people. It is not, he said, “the number of naughts on the end of a balance sheet.”

Read the entire article.

The Episcopal Diocese of Central Florida signaled its intent Saturday to remain a conservative voice within The Episcopal Church, even as the national denomination moves ahead to liberalize its policies toward gays.

The diocese, meeting in its annual convention at The Lakeland Center, approved four resolutions that in one way or another declared its opposition to recent decisions of The Episcopal Church that may lead to [noncelibate] gays being consecrated as bishops and their unions being blessed in church ceremonies. But the mood of the convention was calm, and diocesan leaders seemed eager to turn away from controversies and focus on strategies to strengthen the diocese’s spiritual health.

About 380 clergy and lay delegates representing the diocese’s 88 parishes, including 11 in Polk County, gathered for the convention. There was little of the tension and sharp debate during votes on resolutions that marked the diocese’s conventions between 2004 and last year, mostly because a strongly conservative wing of clergy and lay persons who advocated that the diocese withdraw from The Episcopal Church has left to form independent churches or join a traditionalist Anglican denomination.

Read the whole article.

You’ve seen them, maybe you’re one of them: pastors who must be in touch at all times. The cell phone is either in use or strapped handily onto the belt, ready to be pulled out at a moment’s notice. It’s best as a Blackberry or Treo, so it can vibrate every ten minutes with news of new messages. And just in case those fail, a beeper should be handy. You can never be too wired.

I can understand why some professions would cause one to need to be accessible 100 percent of the time: firefighters, psychologists with mentally ill patients and…plumbers come to mind. But why pastors? Certainly on large church staffs it’s a venerable practice to have one of the pastors on-call at all times in case of emergency. But I worry when I see wired pastors, ubiquitous as they are at church conventions and gatherings of clergy. I fear they conflate importance with accessibility, as if being incommunicado even briefly will lead to spiritual crisis. Must we be like other professions””doctors or financiers””and have a loop around our ear at all times? Or does pastoral wiring suggest anew the loss of confidence of the clergy vocation?

Read it all.

Natasha Walter spoke with dismay of the young women stigmatised as prudes for recoiling from unwholesome sexual practices. And those of us who campaigned hard for women not to be ranked by appearance or sexual availability, feel only sadness when a clutch of undressed, shrieking drunks staggers down the street in shoes designed to cripple. The Pill has, since the Sixties, brought unprecedented freedoms, but the equality of opportunity to behave badly was not on the gender agenda.

Rather we had in mind the liberation of men and women alike ”“ for defining women primarily by their sexuality is limiting for males too ”“ by a new set of values that would respect and benefit from women’s intellect and achievements. It got off to a good start: there were more female undergraduates, often outperforming their male counterparts. And then it simply fizzled out. Women in Britain were not only largely excluded from the boardroom, the Cabinet, the judiciary, the power lists, those few who made it through the glass ceiling were examined minutely for signs of physical imperfection, often by a press still dominated by male editors.

Even now, barely a week passes without an account of a woman humiliated in the workplace. And yet, there are brilliant women scientists, entrepreneurs, artists in all media, academics who are quietly getting on with their innovative work, probably raising children with the other hand. It’s just that they are invisible and, often, inaudible.

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Check it out and if you wish to know how to receive it there is clear information about this there.

It is quite striking that in the gospel parables Jesus more than once uses the world of economics as a framework for his stories ”“ the parable of the talents, the dishonest steward, even, we might say, the little vignette of the lost coin. Like farming, like family relationships, like the tensions of public political life, economic relations have something to say to us about how we see our humanity in the context of God’s action. Money is a metaphor like other things; our money transactions, like our family connections and our farming and fishing labours, bring out features of our human condition that, rightly understood, tell us something of how we might see our relation to God.

The point doesn’t need to be laboured. Monetary exchange is simply one of the things people do. It can be carried out well or badly, honestly or dishonestly, generously or meanly. It is one of those areas of life in which our decisions show who we are, and so it is a proper kind of raw material for stories designed to suggest how encounter with God shows us who we are. All obvious enough, you may think. But we should reflect further on this ”“ because we have become used in our culture to an attitude to economics which more or less turns the parables on their head. In this new framework, economic motivations, relationships, conventions and so on are the fundamental thing and the rest is window-dressing. Instead of economics being one source of metaphor among others for the realities of self-definition and self-discovery, other ways of speaking and understanding are substitutes for economic assessment. The language of customer and provider has wormed its way into practically all areas of our social life, even education and health care. The implication is that the most basic relation between one human being and another or one group and another is that of the carefully calibrated exchange of material resources; the most basic kind of assessment we can make about the actions of another, from the trader to the nurse to the politician, is the evaluation of how much they can increase my liberty to negotiate favourable deals and maximise my resources.

Read it all (Hat tip: Ruth Gledhill).

Check it out (77 page pdf). Note especially the essays by Archbishop Rowan Williams, Presiding Bishop Katharine Jefferts Schori, and South African Archbishop Thabo Makgoba.

Everliving God, we rejoice today in the fellowship of thy blessed servant Brigid, and we give thee thanks for her life of devoted service. Inspire us with life and light, and give us perseverance to serve thee all our days; through Jesus Christ our Lord, who with thee and the Holy Spirit liveth and reigneth, one God, world without end.

By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go. By faith he sojourned in the land of promise, as in a foreign land, living in tents with Isaac and Jacob, heirs with him of the same promise. For he looked forward to the city which has foundations, whose builder and maker is God.

It is payback time for Fannie Mae and Freddie Mac on some mortgages sold to the finance companies by lenders.

Stuck with about $300 billion in loans to borrowers at least 90 days behind on payments, Fannie and Freddie have unleashed armies of auditors and other employees to sift through mortgage files for proof of underwriting flaws. The two mortgage-finance companies are flexing their muscles to force banks to repurchase loans found to contain improper documentation about a borrower’s income or outright lies.

The result: Freddie Mac required lenders to buy back $2.7 billion of loans in the first nine months of 2009, a 125% jump from $1.2 billion a year earlier. Fannie Mae won’t disclose its figure, but trade publication Inside Mortgage Finance said Fannie made $4.3 billion in loan-repurchase requests in the first nine months of 2009.

“Because taxpayers are involved, we’re being very vigilant,” said Maria Brewster, who oversees Fannie’s repurchase team. “No taxpayer should have to pay for a business decision that caused a bad loan to be sold to Fannie Mae.”

Read it all from the weekend Wall Street Journal.

We have learned today from Bishop Mouneer Anis that he has submitted his resignation from the former joint standing committee. Following so closely the release in December of the final text of the Anglican Communion Covenant, this resignation underscores the extent to which the Anglican Communion is at a major crossroads. At this decisive moment, however, substantial doubts have been expressed both publicly by Bishop Mouneer and privately by others as to whether this committee, now the standing committee of the Anglican Consultative Council, is the appropriate body to coordinate the implementation of the Covenant. These concerns point to the steps that we believe are necessary to restore the Communion so badly damaged by actions in North America over the last decade. In what follows, we seek first to outline the current structural challenges to the Covenant’s initial implementation. This will involve some important, if technical, analysis. Only then, however, can we make clear what, in our mind, these necessary steps for implementation are.

In summary, and on the basis of our continued conviction that the Covenant itself as currently formulated is a positive, faithful, and necessary basis for the renewal of the Anglican Communion and its member churches, we argue that:

1. The final Covenant text envisions a Communion of responsibly coordinated Instruments, ordered episcopally, that the current ACC-led standing committee is in fact undermining;
2. The current ACC standing committee is not necessarily the “Standing Committee of the Anglican Communion” indicated by the Covenant text, and cannot therefore automatically claim the authority it seems to be assuming;
3. The current ACC standing committee has little credibility in the eyes of a large part of the Communion and ought not to be claiming the authority it seems to be assuming;
4. Those Churches of the Communion who move fully and decisively to adopt the Covenant must work with a provisional and representative standing committee, continuous in membership with the other Instruments, that will direct the implementation of the Covenant in a way that can eventually permit a Standing Committee of the Anglican Communion to be formed as envisioned by the Covenant text.

read it carefully and read it all.

…I have come to the sad realization that there is no desire within the ACC and the SCAC to follow through on the recommendations that have been taken by the other Instruments of Communion to sort out the problems which face the Anglican Communion and which are tearing its fabric apart. Moreover, the SCAC, formerly known as the join Standing Committee (JSC), has continually questioned the authority of the other Instruments of Communion, especially the Primates Meeting and the Lambeth Conference.
…
Some may say that the provinces within the Anglican Communion are autonomous, and each province is free to make its own resolutions. While I agree and accept the autonomous nature of each province, I believe that the participation in the decision making process that affects the life of the Anglican Communion should be for those who show respect in word and deed to the whole Communion – not those who turn their backs to every appeal and warning.

Read it carefully and read it all.

[The] Rev. Asman, of Santa Barbara’s Trinity Episcopal Church, and Rabbi Gross-Schaefer, of the Community Shul of Montecito and Santa Barbara, annunciated their support for women’s rights and asserted that being religious and being pro-choice are not always mutually exclusive.

Declaring himself a “progressive religious activist,” Asman critiqued the health care bill’s anti-abortion amendment. “God is grieved by this amendment,” he said. Asman went on to say that he feared the “tragic consequences of a pre-Roe world.”

Gross-Schaefer””who for 28 years has been a law professor at Loyola Marymount University, a Catholic institution””was equally supportive of a woman’s right to choose, declaring that abortion was “not a concept of murder whatsoever” given that the “fetus not a separate human being””not until a head emerges.” He said that as “a very religious person, I have to be pro-choice.”

Read the whole thing.

A joint prayer service for Christian unity will be held at 7 p.m. Tuesday, Feb. 2, at the Roman Catholic Cathedral of the Immaculate Conception.

Bishop Richard Malone, head of the Roman Catholic Diocese of Portland, and Bishop Brian Marsh, spiritual leader of the Traditional Anglican Church in America, Diocese of the Northeast, will preside at the service.

The service is an outgrowth of talks between the Vatican and the Worldwide Traditional Anglican Church.

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With their high-priority issues prominent on national agendas, members of the clergy have been unusually active in politics. Catholic bishops in New Jersey and elsewhere have been especially vocal on matters such as same-sex marriage, national health care and illegal immigration.

Yet polls show that when Catholic bishops press their positions with politicians on such issues, they often do so without the support of large segments of the lay people in their dioceses.

Regarding same-sex marriage ”” which the bishops oppose and which the New Jersey Legislature rejected this month after intense debate ”” American Catholics are divided, polls have shown. On health care reform, a majority appear to disagree with the bishops’ position that no health care bill is acceptable if federal money can be used to pay for abortions. On immigration reform, a third disagree with bishops’ call to give illegal immigrants a path to citizenship, according to a Zogby poll released last month.

Read the whole thing.

All our faith traditions share a fundamental belief that human beings are made in the image and likeness of God and that we must treat every person with dignity, for “the strangers who sojourn with you shall be to you as the natives among you, and you shall love them as yourself” (Leviticus 19:33-34). The interfaith statement includes seven principles that are rooted in our holy Scriptures, our faith traditions and our sense of American democratic values, which include:

”¢ ”¢”‚upholding family unity;

”¢ ”¢”‚creating a legalization process for undocumented immigrants;

”¢ ”¢”‚protecting workers;

”¢ ”¢”‚facilitating immigrant integration;

”¢ ”¢”‚restoring due process and just detention protections;

”¢ ”¢”‚aligning enforcement with humanitarian values;

”¢ ”¢”‚immigration as a matter of human rights.

Immigration reform would make us safer as a nation because it would make immigrants register with the government so that we would know who is here and give us the ability to identify those few immigrants who have committed crimes. Giving immigrants a reason to come out of the shadows would also allow them to feel comfortable cooperating with law enforcement to help identify those who are a danger or a threat.

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A measure being considered by the Kansas Senate Judiciary Committee to repeal the state’s death penalty picked up eight supporters on Friday.

In a letter to the Kansas Legislature, eight bishops of the Episcopal Church, Roman Catholic Church, Evangelical Lutheran Church and United Methodist Church in Kansas signed a letter asking for reconsideration and repeal of the Kansas death penalty.

Signing the letter, dated Jan. 28, were Bishops James M. Adams Jr., Episcopal Diocese of Western Kansas; Paul S. Coakley, Catholic Diocese of Salina; Ronald M. Gilmore, Catholic Diocese of Dodge City; Michael O. Jackels, Catholic Diocese of Wichita; Scott J. Jones, Kansas Area United Methodist Church; Gerald L. Mansholt, Evangelical Lutheran Church in America; Joseph F. Naumann, Catholic Archdiocese of Kansas City; and Dean Wolfe, Episcopal Diocese of Kansas.

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But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit.

–Galatians 5:22-25

John Pipkin is a retired pilot. He’s held many jobs, most recently working for Netjets International, flying celebrities around.

These days, he flies relief workers, medical teams and humanitarian aid from airstrip to airstrip in Haiti.

His wife, Joyce, is the volunteer coordinator of the Haitian ministry at their church, St. Mary’s Episcopal in Columbia, which sponsors a parish and its school in Les Cayes, a town in the southwest section of the country.

The Pipkins travel together at least three times a year helping the needy, coordinating mission work, assisting the international community of aid workers and supporting local clergy. They visited Charleston Southern University on Wednesday to share their story.

Read it all.

It is important to maintain two contradictory attitudes at once in many areas of Christian theology, and this is one of those areas. These are the two clashing points of view in this case:

Point of view #1: The creation does declare the glory of God, and the “Thunderstorm Psalm” (#29: “The Lord breaks the cedars of Lebanon”) proclaims that message magnificently. God is not only the Creator but also the One who rules over the cosmos. The theophany in the book of Job (chs. 38-41) is the preeminent biblical passage treating of this subject, and the phrase “the doors of the sea” is derived from 38:8. Many people have experienced a sort of theophany–a manifestation of the power of God–even in the midst of destruction; people have testified to this even when they have had to face the dire consequences of a natural catastrophe (there are examples of this in Isaac’s Storm, the book about the hurricane that destroyed Galveston, and in David McCullough’s account of the Johnstown Flood). So the wild, untamed aspect of nature can be either comforting or exhilarating or both, depending on one’s point of view.

Point of view #2: At the same time, nature is not benign. Nature is “red in tooth and claw.” Nature, like the human race, is fallen and is subject to the powers of the evil one who continues to occupy this sphere. Flannery O’Connor wrote that her work was about the action of grace in territory held largely by the devil; we should not fail to realize that “nature” is part of that occupied territory. Nature is often hostile, as Annie Dillard has so powerfully shown us, and the nature-worshippers among us fail to acknowledge this hostility in their pantheistic enthusiasm. Only by action of the Creator will the peaceable kingdom arrive, where the lion lies down with the lamb (isn’t it suggestive that “Lion of Judah” and “Lamb of God” are both titles of our Lord?)

The conflict between these two realities cannot be resolved in this life. Does the Creator of all that is have the power to say to those tectonic plates, “Be still!” Of course. Then why doesn’t he? Why does he permit earthquakes in the poorest country in the hemisphere?

We do not know.

Read the whole thing.

[BOB] ABERNETHY: When people come to you and say where was God in what happened in Haiti, what do you tell them?

[RABBI JACK] MOLINE: The glib answer is to just say God was there. But I was walking through the synagogue the other day and a couple of kids were horsing around. One of them bumped her head and started to cry. Her friend immediately apologized, and I walked over and gave her a hug. I wasn’t able to stop the pain, but I was able to share it with her a little bit, as was her friend. I think that’s where God is””sharing that pain.

ABERNETHY: With the people who are suffering, suffering with them?

MOLINE: With the people who are suffering. Absolutely.

Read or watch it all.

Most mornings, after the gavel is struck in the Senate chamber on Capitol Hill, a prayer is offered in that most secular body ”” a practice that goes back to the founding fathers at the Continental Congress in 1774.

Chaplain Barry C. Black delivers the prayer, offering up some of the first words heard each day in the chamber.

Black works from an office in the Capitol building, a well-appointed room with high, arched ceilings and wall-to-wall mahogany bookcases. Compared with the number of people working for senators, the chaplain’s staff is downright humble. He has an executive assistant, a director of communications and a chief of staff.

But from this third-floor perch in the Capitol building, Black enjoys one of the best views of the National Mall’s mosaic of cherry trees, museums and monuments.

Read or listen to it all.

Retired Command Sgt. Maj. Samuel Rhodes keeps pictures of the dead in his pockets.

They’re the faces of young soldiers whose eyes stare out resolutely from photocopied pages worn and creased by the ritual of unfolding them, smoothing them flat and refolding them.

They’re the faces of men who, haunted by problems at home or memories of the wars in Iraq and Afghanistan ”” the dead children, the fallen comrades and the lingering smell of burnt flesh ”” pressed guns to their heads and pulled the triggers or tied ropes with military precision and hanged themselves.

Read it all.

Will an 82-year-old veteran central banker be the man who finally stops the music for the bankers of Wall Street?

A Congressional hearing in Washington on Tuesday may well provide the answer.

A week ago, US President Barack Obama, appeared to be telling America that the ideas of Economic Recovery Advisory Board chairman Paul Volcker would be the centrepiece of his plan to make the global financial system safer, announcing that the “Volcker rule” would determine the future of the world’s banks.

But since then, there has been complete confusion as to exactly what the President and Mr Volcker have in mind.

Read it all.