We see in this set of facts, as early as 2004, a recurring pattern. While professing to honor diversity — and indeed, to seek “unity in diversity” — the groups allied with Via Media have always taken root only in those dioceses led by orthodox clergy who stoutly resisted the ordination to the episcopacy of individuals in a noncelibate relationship outside of Holy Matrimony as defined (and still defined) by the Book of Common Prayer. For thus upholding the rubrics of the BCP, they have been accused of fomenting schism within ECUSA, sued, deposed and hounded from the Church.

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In today’s world of instant access to news, mission agencies may feel compelled to “do something” when danger arises. Although the Bible gives examples of varying responses to danger, the mission agencies’ “something,” more often than not, may be to encourage or order an evacuation. What might have been a God-appointed time to embrace suffering and those who suffer may be prematurely aborted.

According to a United Nations study, “The World at War,” increasing areas of the world are involved in “intrastate wars” where 75 percent of the victims are noncombatants. That figure represents a staggering story of human suffering and enormous needs.

I can remember two occasions when we and others stayed “in the same boat,” as it were, with people caught in conflict and suffering. On one occasion we had to stay; it soon became too late to leave. On the other occasion we had a choice, and we chose to stay.

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Of all the elderly people he’s visited, the Rev. Kenneth Dupin remembers a woman named Katie in particular.

Katie had a houseful of treasured memorabilia, and she loved to regale him with stories of Washington high society in the 1950s. But after she was moved to a nursing home, “she started crying,” Dupin says. “I went over to her, and she pulled me down to where I could hear her, and she said, ‘Please take me home.'”

She never did go back home, but after she died, her memory stayed with Dupin. He tells NPR’s Audie Cornish that it got him wondering if there was a way to keep people like Katie out of nursing homes and closer to their families. His idea might seem strange, but “granny pods” are catching on.

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The 10th Parallel is the line of latitude 700 miles north of the equator. It cuts across central Africa: Nigeria, Sudan, Somalia, all the way to the Philippines. More than half of the world’s Muslims live along the parallel, so do most of the world’s Christians.

Journalist and poet Eliza Griswold spent seven years traveling in this region of the world, a place where religious conflict intersects with the growing struggle for land, resources and political power. She examines all of this in a new book called “The Tenth Parallel: Dispatches from the Fault Line between Christianity and Islam.”

Eliza Griswold joins me now from our New York bureau. Thanks for being here.

Ms. ELIZA GRISWOLD Author, “The Tenth Parallel: Dispatches from the Fault Line between Christianity and Islam”): Thanks for having me, Rachel.

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Nine months after an Army psychiatrist was charged with fatally shooting 13 soldiers and wounding 30, the nation’s largest Army post can measure the toll of war in the more than 10,000 mental health evaluations, referrals or therapy sessions held every month.

About every fourth soldier here, where 48,000 troops and their families are based, has been in counseling during the past year, according to the service’s medical statistics. And the number of soldiers seeking help for combat stress, substance abuse, broken marriages or other emotional problems keeps increasing.

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Women have been denied opportunities for development and participation in all spheres of life, including the religious. This has had negative impacts on men and women.

Slowly, painfully, we have been learning to set our sexual stereotypes and prejudices beside the challenges of the Gospel. We are called to a life of justice, compassion, intelligence and patience that takes us beyond our own comfort and interests. While women have always played significant roles in Anglicanism (we are, after all, a Church to which definitive shape was given by a woman — Elizabeth I!), it is only in the last few generations that we have discovered how life-giving it is for them to be involved in leadership and ministry in every order and level of the Church. We can no longer make invidious distinctions between “women in the Church” and “the Church.”

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He whom I bow to only knows to whom I bow
When I attempt the ineffable Name, murmuring Thou,
And dream of Pheidian fancies and embrace in heart
Symbols (I Know) which cannot be the thing Thou art.
Thus always, taken at their word, all prayers blaspheme
Worshiping with frail images a folk-lore dream,
And all men in their praying, self-deceived, address
The coinage of their own unquiet thoughts, unless
Thou in magnetic mercy to Thyself divert
Our arrows, aimed unskillfully, beyond desert;
And all men are idolaters, crying unheard
To a deaf idol, if Thou take them at their word.
Take not, oh Lord, our literal sense. Lord, in Thy great,
Unbroken speech our limping metaphor translate.

And when he had come to Jerusalem he attempted to join the disciples; and they were all afraid of him, for they did not believe that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared to them how on the road he had seen the Lord, who spoke to him, and how at Damascus he had preached boldly in the name of Jesus.

–Acts 9:26-27

Absence of Mind, a small and fiercely concentrated book containing lectures given at Yale….[focuses] on the oddly obsessive urge in various kinds of contemporary thought to dissolve the mind itself, to deny the evidential importance of what it feels like to be a conscious subject.

Assorted popular scientists and psychologists have insisted that what we think we are doing, what we experience as thinking or judging or deciding, is illusory: we are self-deceived, because we are in fact acting out a script prescribed by genetically driven imperatives, or by the ergonomics of impersonal forces in the psyche.

This “exclusion of felt life” overflows into wider cultural attitudes and has the effect of lowering our expectations of ourselves ”“ and so of reducing our imaginative reach. As Robinson puts it starkly at one point: who are “we”, if the entire life of “reflection and emotion” is simply the method adopted by genes for their self-propagation?

Read it all (another from the long line of should-have-already-been-posted–KSH).

A contributing reporter for The New Yorker, Harper’s and The New York Times Magazine, Griswold is deft at interweaving historical details with her narrative. Subtitled “Dispatches From the Fault Line Between Christianity and Islam,” the book ranges from bombed-out Mogadishu suburbs in Somalia to the Jakarta, Indonesia, neighborhoods where former jihadis peddle Prophet-sanctioned medicines.

In Africa, she interviews public figures: evangelist Franklin Graham on a visit to Sudan, and Somali warlords with connections to al-Qaida.

Grisworld does some of her best reporting in Indonesia and Malaysia, where her depiction of the lives of average people caught in the cross hairs of wider geopolitical conflicts is devastating. She writes movingly of indigenous Malaysians who continue to resist conversion by both world religions, in the face of an assault to their environment and livelihoods.

For Griswold, whose father was the Episcopal bishop of Chicago, religion is personal. Yet she finds her own conflicts as someone coming from a decidedly more liberal faith tradition than the ones she encounters.

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Browning is now retired, but his name recently surfaced in an unrelated case. It is alleged that he did not inform secular authorities when he learned in 1993 of allegations against Donald Davis, the former bishop of the Northwestern Pennsylvania diocese. Davis, who died in 2007, was accused of abusing several minor girls in the late 1970s and early ’80s.

By the time Charles Bennison was a bishop candidate in the Diocese of Pennsylvania in 1996, a lot of people wielding power in the Episcopal Church knew of the serious allegations against him and his brother – and they chose to keep quiet. This information could have been decisive in the selection of a diocesan leader.

Allegations of such collusion have, with good reason, long roiled dioceses in the Roman Catholic Church, fueling accusations that church leaders are more interested in protecting their own interests, and those of their colleagues, than in truly protecting victims and prosecuting abusers.

Regrettably, this appears to also have been the case with a number of spiritual leaders in the Episcopal Church, men and women charged with shepherding the weakest and most vulnerable members of the flock.

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The first of six large group gatherings kicked off the four-day event with a live band, drama troupe, a “parade of Bishops,” and keynote speaker ”” The Rev’d Canon William Cliff, Rector of The Collegiate Chapel of St. John the Evangelist at Huron University College and parish priest for Huron University College and the Anglican Community at the University of Western Ontario.

“I want scripture to come alive for you,” exclaimed Cliff as he laid out three ground rules for the youth to follow for his presentations during the gathering and for when reading scripture in general. The rules included: The Gospel is always astonishing; The Gospel is never fair ”” “because the Gospel is about grace”; and God always acts first. “We are going to find the most unfair, grace-filled, astonishing reading in which God acts first,” declared Cliff.

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We were shaken, but not undone, by the reversal of the verdict of the Trial Court by the Court of Review for the Trial of a Bishop. We have had, after all, disappointing experiences with bishops, spanning three decades, and we have been routinely discouraged with their responses. We are particularly concerned that Bishop Charles E. Bennison stated publicly at trial that he still believes that he acted appropriately in this matter and would take the same approach again if called to do so. He has learned nothing.

The light of truth shone in the verdict of the Trial Court. They had the courage to listen to our testimonies with open hearts. Always with spiritual presence, they acted with utmost integrity and diligence. How brave they were. Their landmark ruling gave us hope that the Episcopal Church could be a guiding beacon to all people everywhere who are affected in some way by clergy sexual abuse and the complicit behaviors of those bishops who again and again choose to protect their own, instead of protecting their flock.

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Maggie Thompson, the ex-wife of John Bennison, was instrumental in sharing information that resulted in the presentment. She underwent grueling hours of testimony at the original trial, and was present along with other persons mentioned in the trial briefs at the hearing held in May by the Court of Review.

The Court of Review, while acknowledging that Charles Bennison was guilty of Conduct Unbecoming a Member of the Clergy, overturned the conviction because the statute of limitations had expired.

The victims of the Brothers Bennison were victimized once. Now they’ve been victimized yet again by the judgment of the Court of Review. Fortunately, John Bennison is no longer a priest. Unfortunately, Charles Bennison is free to once again resume the reigns of the Diocese of Pennsylvania.

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The Scottish Episcopal Church’s College of Bishops has approved inclusive language prayers, authorising optional changes that remove “Lord”, “He”, “his”, “him”, and “us men” from its 1982 Eucharistic Liturgy.

On Aug 2, the SEC published a list of seven permitted changes. Spokesman Lorna Finley said the changes were offered by the College of Bishops as an “interim measure” as the General Synod Liturgy Committee prepares new Eucharist rites.

The permitted changes include altering “God is love and we are his children” in the Confession and Absolution to “God is love and we are God’s children.”

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(Make sure to view the actual cover there).

You don’t have to be prejudiced against Islam to believe, as many Americans do, that the area around Ground Zero is a sacred place. But sadly, in an election season, such sentiments have been stoked into a political issue. As the debate has grown more heated, Park51, as the proposed Muslim cultural center and mosque two blocks from Ground Zero is called, has become a litmus test for everything from private-property rights to religious tolerance. But it is plain that many of Park51’s opponents are motivated by deep-seated Islamophobia.

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Our Constitution may or may not be more concerned with justice than sensitivity. Interestingly, there is a portion of Scripture that addresses this. In both chapters 6 and 10 of Paul’s letter, First Corinthians, he instructs his fellow Christians with this admonition: “All things are lawful, but not all things are helpful.” In that context, if Paul is urging Christians in a pluralistic society to be sensitive to others whose views and values may be different from theirs, he is also urging those same Christians to not be overly sensitive when their sensibilities are offended. Indeed, it is a Christian ethic that admonishes both offender and offended alike.

My life has been enriched by relationships with people different from myself, religiously or otherwise — enough, in fact, for me to conclude that the surest way to rob any of us of our humanity is to pay too much attention to how we have been labeled. The First Amendment reflects the highest and noblest vision of our great nation. And for many of us, at least, that means we are most Christian when we understand, accept and respect those who aren’t.

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Three arguments seem to characterize the dispute over plans to build an Islamic community center on Park Place in lower Manhattan, two blocks north of the World Trade Center site: the constitutional defense, the emotional appeal and the national security claim.

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Fannie and Freddie function by buying, bundling and then stamping a government guarantee on mortgages. Then they sell them to investors. It keeps the banks happy because it keeps capital flowing, and it keeps consumers happy because it makes low, fixed-rate mortgages possible.

At least that how things were supposed to unfold. But the two mortgage finance giants “made astonishing mistakes,” Raj Date, executive director of a financial policy think-tank called the Cambridge Winter Center, told NPR’s Audie Cornish.

“As normal people everywhere in the country realized that housing prices seemed to be growing straight into the stratosphere, instead of becoming more conservative about lending against those ridiculously high values, Fannie and Freddie just continued to make the same kind of loans and indeed made more aggressive loans during that period of 2005, 2006, 2007,” Date said. “And it has all come back to haunt them.”

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Every day, an average of 112 people — most of them the newly poor — sign up for free government health care in South Carolina.

Since the recession officially hit in December 2007, some 3,300 people a month, on average, have signed up for Medicaid in a state that outpaces the nation for poverty, obesity and diseases such as diabetes. Yet, South Carolina’s political leaders have been among the most vocal in the country in opposition of the new health care law….

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O Lord God, who never failest both to hear and to answer the prayer that is sincere: Let not our hearts be upon the world when our hands are lifted up to pray, nor our prayers end upon our lips, but go forth with power to work thy will in the world; through Jesus Christ our Lord.

And he could do no mighty work there, except that he laid his hands upon a few sick people and healed them.

–Mark 6:5

The Anglican Church of Burundi kicked off its 75th anniversary celebrations during the Aug. 14-15 weekend with a service of thanksgiving and prayer at St. Luke’s Cathedral in Gitega and a service of Holy Communion at St. Peter’s Church in Buhiga.

Bishop Nathan Kamusiime Gasatura of the Diocese of Butare in the Anglican Church of Rwanda reminded the congregation in Buhiga that “there was cause for celebration because of the dedication, commitment, and witness based on the Word of God of the first Christians. They set an example for future generations to follow,” according to a press release from the Anglican Church of Burundi.

During his sermon in Gitega, Bishop Geoffrey Rwubusisi of the Diocese of Cyangugu, Rwanda, asked the congregation to stand in silent prayer and thanksgiving for the early pioneers “who sacrificed much to bring the Gospel of God’s saving and reconciling love to Burundi. Such love and unity should characterize the church of the future,” the release said.

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Google Inc. has warily watched the rise of social-networking site Facebook Inc. Now the Internet companies are bringing their rivalry to a new area: the race for local business-ad dollars.

On Wednesday, Facebook announced an initiative called Facebook Places, which allows its users to share their physical locations online. It paves the way for the start-up to become a player in the growing Web business of supplying local information and advertising.

The rollout of Facebook Places follows the launch of Google Places in April. Google Places, building on prior Google business listings, offers up Web pages dedicated to individual businesses, showing where they are located, street-level images, and customer reviews of services or products, be it Joe’s Pizza or the dry cleaner. Businesses can also advertise through their Google Place pages.

With these services, both Google and Facebook are attempting to organize and provide information about any location, including schools, parks, and tens of millions of local businesses.

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Trucks rumbled into Iran’s first reactor Saturday to begin loading tons of uranium fuel in a long-delayed startup touted by officials as both a symbol of the country’s peaceful intentions to produce nuclear energy as well as a triumph over Western pressure to rein in its nuclear ambitions.

The Russian-built Bushehr nuclear power plant will be internationally supervised, including a pledge by Russia to safeguard it against materials being diverted for any possible use in creating nuclear weapons. Iran’s agreement to allow the oversight was a rare compromise by the Islamic state over its atomic program.

Western powers have cautiously accepted the deal as a way to keep spent nuclear fuel from crossing over to any military use. They say it illustrates their primary struggle: to block Iran’s drive to create material that could be used for nuclear weapons and not its pursuit of peaceful nuclear power.

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Mr. Rasmussen has a partial answer for …[White House Chief of Staff Rahm] Emanuel’s question, and it lies in a significant division among the American public that he has tracked for the past few years””a division between what he calls the Mainstream Public and the Political Class.

To figure out where people are, he asks three questions: Whose judgment do you trust more: that of the American people or America’s political leaders? Has the federal government become its own special interest group? Do government and big business often work together in ways that hurt consumers and investors? Those who identify with the government on two or more questions are defined as the political class.

Before the financial crisis of late 2008, about a tenth of Americans fell into the political class, while some 53% were classified as in the mainstream public. The rest fell somewhere in the middle. Now the percentage of people identifying with the political class has clearly declined into single digits, while those in the mainstream public have grown slightly. A majority of Democrats, Republicans and independents all agree with the mainstream view on Mr. Rasmussen’s three questions. “The major division in this country is no longer between parties but between political elites and the people,” Mr. Rasmussen says.

His recent polls show huge gaps between the two groups. While 67% of the political class believes the U.S. is moving in the right direction, a full 84% of mainstream voters believe the nation is moving in the wrong one.

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St. Andrew was an apostle who brought many people to Christ in the New Testament, and according to Pastor Austin Goggans, that’s why the former Word & Table Anglican Fellowship has officially changed its name to St. Andrew’s Anglican Church.

“The biggest reason we changed the name is because we really look up to St. Andrew. We like the story and the examples St. Andrew showed in the Bible,” stated Goggans.

The new St. Andrew’s Anglican Church has also been accepted into the Anglican Diocese of the South.

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Gay marriage is not going away as a highly emotional, contested issue. Proposition 8, the California ballot measure that bans same-sex marriage, has seen to that, as it winds its way through the federal courts.

But perhaps the public has reached a turning point.

A CNN poll this month found that a narrow majority of Americans supported same-sex marriage ”” the first poll to find majority support. Other poll results did not go that far, but still, on average, showed that support for gay marriage had risen to 45 percent or more (with the rest either opposed or undecided).

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