Younger people are also hesitant to get married. In 1960, 68 percent of 20-somethings had tied the knot, but now only one in four have.

The economy has some effect on this trend, especially for those in the lower rungs of the socio-economic ladder, since many people seek financial stability before getting married. In 2008, more than half of all adults were married, compared to 72 percent in 1960.

Tony Perkins, president of the conservative Washington-based Family Research Council, took issue with more pessimistic interpretations of the survey.

“A decline in the percentage of adults who are married is largely because people delay marriage, not because young men and women are foregoing marriage completely,” he said.

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The focus of Communion Partners gatherings is missional rather than not organizational. Communion Partners has a board but has stayed away from organizational structures that might deter its missional and relational purposes.

“Globalization and the Asian financial crash has opened many doors for unprecedented ministry partnerships in southeast Asia,” said the Very Rev. Canon Kuan Kim Seng, of Singapore.

The dean of the Anglican Church in Thailand, the Very Rev. Yee Ching Wah, described how doors are wide open for English-speaking Anglicans who wish to evangelize through working in schools and prisons.

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In Thursday’s ruling, the appellate justices said the issue before them was “not resolution of a property dispute … (but) solely this issue: Who is the Bishop of the Diocese of San Joaquin: John-David Schofield or Jerry A. Lamb? This is an issue the First Amendment forbids us from adjudicating.”

The matter of who is bishop, outside of property issues, the court wrote, is a matter for the church itself. Civil courts must not decide “questions of religious doctrine,” the justices wrote.

The facts are clear, the justices said, and not a matter for courts to decide: Schofield was the bishop until Jan. 11, 2008. Lamb has been the bishop since March 29, 2008. “Third, at some point Schofield became the Anglican Bishop presiding over an Anglican Diocese of San Joaquin, affiliated with the Anglican Province of the Southern Cone of South America.”

Thus, the trial court erred by naming Lamb as the bishop, the justices said.

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A Michigan city is pleading with churches, schools and a hospital for donations to help cover its staggering budget deficit.

The mayor of Mount Clemens, Barb Dempsey, sent a letter this week to 35 tax-exempt organizations asking them to voluntarily contribute to the city’s general fund, which pays for services like fire protection, streetlights and roads. Ms. Dempsey said the city has already drastically cut its expenses, having disbanded the police department six years ago, but still faces a $960,000 deficit that is projected to reach $1.5 million next year.

“Those are all services that they utilize at no cost to them,” Ms. Dempsey said. “We figured it can’t hurt to send out letters. If you don’t ask, you never know.”

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Pope Benedict XVI elevated 24 new cardinals in a festive ceremony in St. Peter’s Basilica on Saturday, bestowing quadrangular red hats on the new members of a group that will one day elect his successor.

Two Americans were among the newly elected. Archbishop Donald W. Wuerl of Washington, D.C., is seen as a bridge-builder and was greeted with waves of applause from the hundreds of supporters who came for Saturday’s ceremony. Archbishop Raymond L. Burke, a former archbishop of St. Louis, is now the prefect of the Apostolic Signatura, a Vatican court, and is known for his outspoken criticism of President Obama and of Catholics who are abortion rights supporters.

Dressed in heavy golden vestments, Benedict called on the new cardinals to devote themselves entirely to humble service to the church, whose force, he said, is “not the logic of supremacy, of power according to human criteria, but the logic of bowing down to wash feet, the logic of service, the logic of the cross which is at the base of every exercise of power.”

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Check it out courtesy of Floyd Norris.

If there is a silver lining to the uproar over the Federal Reserve’s decision to create $600 billion in new reserves in the next few months, it is the renewed public attention to the Fed’s impossible dual political mandate for stable prices and maximum employment.

To be specific, Paul Ryan suddenly has company. The Wisconsin Congressman has since 1999 proposed legislation that would let the Fed focus monetary policy solely on the goal of stable prices. This week he’s been joined by fellow Republicans Mike Pence of Indiana and Tom Price of Georgia, while Senator Bob Corker of Tennessee told us he plans to work with Mr. Ryan to introduce legislation next year that would lift the dual mandate. If the 112th Congress did nothing else, this would be worth the price of its election and a major contribution to better economic policy.

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The global economy is now well into its second year of recovery from the deep recession triggered by the most devastating financial crisis since the Great Depression. In the most intense phase of the crisis, as a financial conflagration threatened to engulf the global economy, policymakers in both advanced and emerging market economies found themselves confronting common challenges. Amid this shared sense of urgency, national policy responses were forceful, timely, and mutually reinforcing. This policy collaboration was essential in averting a much deeper global economic contraction and providing a foundation for renewed stability and growth.

In recent months, however, that sense of common purpose has waned. Tensions among nations over economic policies have emerged and intensified, potentially threatening our ability to find global solutions to global problems. One source of these tensions has been the bifurcated nature of the global economic recovery: Some economies have fully recouped their losses while others have lagged behind. But at a deeper level, the tensions arise from the lack of an agreed-upon framework to ensure that national policies take appropriate account of interdependencies across countries and the interests of the international system as a whole. Accordingly, the essential challenge for policymakers around the world is to work together to achieve a mutually beneficial outcome–namely, a robust global economic expansion that is balanced, sustainable, and less prone to crises….

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Surprisingly, the chairmen overlooked the easiest route to reducing the deficits over the next decade: scaling back the costly budget that President Obama presented earlier this year. Much of the projected doubling of the national debt between 2010 and 2020 reflects the spending and tax proposals in that budget.

The Congressional Budget Office estimates that those proposals would, if enacted, raise the 10-year budget deficit by $3.8 trillion, even after taking into account the president’s proposed $1.3 trillion of new taxes on businesses and higher-income individuals. The $5.1 trillion gross cost of the Obama proposals reflects the cost of making the Bush tax cuts permanent for individuals with incomes below $250,000, of providing additional tax cuts for low- and moderate-income individuals, and of increasing spending on domestic programs.

As President Obama considers the bipartisan commission’s proposals and plans his next budget, he should begin by removing some of the $3.8 trillion of increased deficits that he proposed earlier this year. Financial markets and policy makers around the world want to see if the administration is as serious about deficit reduction as the American public.

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On Nov. 4, Anderson Cooper did the country a favor. He expertly deconstructed on his CNN show the bogus rumor that President Obama’s trip to Asia would cost $200 million a day. This was an important “story.” It underscored just how far ahead of his time Mark Twain was when he said a century before the Internet, “A lie can travel halfway around the world while the truth is putting on its shoes.” But it also showed that there is an antidote to malicious journalism ”” and that’s good journalism…..

The next night, Cooper explained that he felt compelled to trace that story back to its source, since someone had used his show to circulate it. His research, he said, found that it had originated from a quote by “an alleged Indian provincial official,” from the Indian state of Maharashtra, “reported by India’s Press Trust, their equivalent of our A.P. or Reuters. I say ”˜alleged,’ provincial official,” Cooper added, “because we have no idea who this person is, no name was given.”

It is hard to get any more flimsy than a senior unnamed Indian official from Maharashtra talking about the cost of an Asian trip by the American president.

“It was an anonymous quote,” said Cooper. “Some reporter in India wrote this article with this figure in it. No proof was given; no follow-up reporting was done….

How many times have we been over this? Wherever you read it, whoever is alleged to have said it, check it out and make sure it is right. Read it all–KSH.

A Duke University cancer scientist resigned Friday amid concerns about his research that arose after the university started probing whether he’d lied on a grant application.

School spokeswoman Debbe Geiger also said another researcher at the school is asking the journal Nature Medicine to retract a paper he published with Anil Potti, the scientist who’s stepping down. Potti’s collaborator Joseph Nevins said some of the tests in the research they produced for that paper can not be duplicated.

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In a conference convened at the Marriott Airport Hotel in Orlando, Florida on November 15 ”“ 17, 2010, Communion Partners, the fellowship of bishops, clergy and laity from The Episcopal Church who are committed to biblical orthodoxy, traditional Christian practice and the Anglican Communion, met to equip and encourage one another for the work of the Great Commission. The focus of the conference was establishing mission partnerships within The Episcopal Church and the Anglican Communion for the Gospel ministry. The participants heard from the Rt. Rev. Josiah Idowu-Fearon (Kaduna Diocese, Church of Nigeria) about opportunities for mutual ministry in northern Nigeria and in a workshop were instructed about reaching out to our Muslim neighbors. The Very Rev. Kuan Kim Seng (Dean of St. Andrew’s Cathedral, the Diocese of Singapore and diocesan Director of Missions) and the Very Rev. Yee Ching Wah (Dean of the Missionary Deanery of Thailand/Anglican Church of Thailand) introduced those gathered to the need for English-speaking people to come, teach English and share their faith in Southeast Asia. The Bishop of the Diocese of South Carolina (the Rt. Rev. Mark Lawrence) and members of the new Anglican Communion Development Committee (the Rev. Michael Clarkson and the Rev. Robert Lawrence) shared their vision and model for strengthening our bonds with the Anglican Communion through mutual mission and ministry. In addition to the workshop by Bishop Fearon, three other workshops entitled “Discerning the mission ethos of the parish,” “The biblical basis for remnant theology,” and “Mission opportunities in SE Asia” were offered.

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Asked if he thought the covenant would become a reality, the former bishop of Durham, Tom Wright, recently said: “I think so, because I don’t think really there’s any alternative.” Without it, he argued, “the loudest voices tend to win, or at least drown out the other ones, and I have seen that happen and it’s not a pretty sight”.

But responding to the loudest voices was exactly what the Windsor report did ”“ capitulating to Nigeria, Uganda, Sydney and the others ”“ to propose a covenant that establishes a formal procedure to block other Anglicans doing what they judge necessary for the Gospel.

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The Covenant sets some of the credal statements of the Christian faith in a specific framework. The premise of this framework is that the doctrinal and theological disagreements which have surfaced within the Communion are not about fundamentals but have arisen through problems in communication and understanding, as people have differing convictions.

Are the doctrinal and theological matters in current dispute matters of right and wrong, truth and error, or matters of personal conviction over which better communication will produce unity and harmony? The Covenant process is only capable of dealing with disagreements of the latter kind. Better communication in such a framework requires an attitude of openness, a process of listening and adequate time. So the Covenant puts in place such a decision-making process in the Communion….

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O God of ineffable mercy, who didst give grace and fortitude to blessed Edmund the king to triumph over the enemy of his people by nobly dying for thy Name: Bestow on us thy servants, we beseech thee, the shield of faith, wherewith we may withstand the assaults of our ancient enemy; through Jesus Christ our Redeemer, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

Most gracious God, who hast been mindful of me not only during the last night but through all the days and seasons of my life: Pardon my sins, fashion in me those virtues which are acceptable to thee, and grant that in serenity I may serve thee more faithfully in the gift of this new day which thou hast provided, for Jesus Christ’s sake.

Therefore confess your sins to one another, and pray for one another, that you may be healed. The prayer of a righteous man has great power in its effects. Eli’jah was a man of like nature with ourselves and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. Then he prayed again and the heaven gave rain, and the earth brought forth its fruit.

–James 5:16-18

I haven’t been to a library once since I started doing this job. Amazon is quite generous about free samples. If I can find a single page from a particular text, I can cobble that into a report, deducing what I don’t know from customer reviews and publisher blurbs. Google Scholar is a great source for material, providing the abstract of nearly any journal article. And of course, there’s Wikipedia, which is often my first stop when dealing with unfamiliar subjects. Naturally one must verify such material elsewhere, but I’ve taken hundreds of crash courses this way.

After I’ve gathered my sources, I pull out usable quotes, cite them, and distribute them among the sections of the assignment. Over the years, I’ve refined ways of stretching papers. I can write a four-word sentence in 40 words. Just give me one phrase of quotable text, and I’ll produce two pages of ponderous explanation. I can say in 10 pages what most normal people could say in a paragraph.

I’ve also got a mental library of stock academic phrases: “A close consideration of the events which occurred in ____ during the ____ demonstrate that ____ had entered into a phase of widespread cultural, social, and economic change that would define ____ for decades to come.” Fill in the blanks using words provided by the professor in the assignment’s instructions.

How good is the product created by this process? That depends””on the day, my mood, how many other assignments I am working on.

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Prosperity can be a real problem. As new Chris tian churches have flourished in the non-Western world in recent decades, their conservative attitudes on theological and moral issues have caused some discomfort for liberal-minded Euro-Ameri cans. In one specific area though, namely, the prosperity gospel, criticisms cross partisan boundaries. Even ob­servers deeply sympathetic to the rising churches of Africa or Latin America are troubled by the astonishing success of U.S.-inspired megachurch preachers who present health, wealth and material success as the essential promises of the Christian faith.

If that is indeed the core message of emerging Chris tianity, should we not be concerned about the future of the faith? Comprehending the prosperity gospel might be the most pressing task for anyone trying to study the changing shape of global Christianity.

In West Africa especially, it is hard to avoid churches with a strong prosperity theme….

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The Episcopal Church continuesin its course of a steep decline in the wake of its divisions over doctrine and discipline, with the national office reporting that in 2009 average Sundayattendance (ASA) fell by three percent to 682,963.

As of the end of 2009, the Episcopal Church reported having 2,006,343 active members””at its peak in the 1960s the Church counted over 3.5million members. The church shed 22,294 members in 2009, following a loss of 22,565 in 2008. Income from parochial giving also declined by 2.8 per cent last year, falling to £1.33 billion.

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(We first posted on Sister Rose Ann Fleming back in March–KSH).

I’ve written much on these pages about the often problematic nexus of collegiate academics and athletics. Over the years, I’ve pilloried Kentucky and Memphis and their 30% graduation rates. By contrast, I’ve held up Catholic colleges like Notre Dame””one of the few schools where athletes have a higher graduation rate than the general student body””as examples of schools that refuse to accept academically unqualified students simply because they have good jump shots.

My faith was shaken earlier this year when the New York Times interviewed Sister Rose Ann Fleming. She’s the feisty 5- foot-4-inch, 78-year-old nun who makes sure that the basketball players at Xavier University, a Jesuit Catholic college in Cincinnati, spend as much time in class as they do in the gym. Terrell Holloway, a sophomore guard at Xavier, praised Sister Rose in the Times article for keeping on him when he fell behind in a reading class during summer school.

Reading? Summer school?

It forced me to ask myself: Are the Catholic schools, after all, the same as Michigan or Temple when it comes to what kind of athletes they admit? The short answer seems to be yes. The critical difference is that schools like Xavier are making sure that their players receive diplomas.

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Many of you know about our son, Alex, who accidentally drowned and went to heaven on August 8, 2009. We want to thank you for your prayers, cards, gifts, and loving support this past year. We tangibly felt your prayers lifting us and bringing us into the loving arms of Jesus. Your kindness helped us to come through this first year with an even stronger faith and closer relationship to our Lord.

Another source of hope that has helped us in this challenging time is the Word of Life, the Scriptures.

Read it all (page 22).

Much has been achieved over many years as a result of the dialogue and the fruitful ecumenical relations which have developed between the Catholic Church and the Anglican Communion. Obedient to the prayer of the Lord Jesus Christ to His Heavenly Father, the unity of the Church remains a constant desire in the vision and life of Anglicans and Catholics. The prayer for Christian Unity is the prayer for the gift of full communion with each other. We must never tire of praying and working for this goal.

During his visit to the United Kingdom in September, His Holiness Pope Benedict XVI was therefore keen to stress that the Apostolic Constitution Anglicanorum Coetibus: “”¦should be seen as a prophetic gesture that can contribute positively to the developing relations between Anglicans and Catholics. It helps us to set our sights on the ultimate goal of all ecumenical activity: the restoration of full ecclesial communion in the context of which the mutual exchange of gifts from our respective spiritual patrimonies serves as an enrichment to us all.”i

It is now just over one year since the Apostolic Constitution was published. The Pope’s initiative provided for the establishment of personal Ordinariates as one of the ways in which members of the Anglican tradition may seek to enter into full communion with the Catholic Church. As the Holy Father stated at that time, he was responding to petitions received “repeatedly and insistently”ii by him from groups of Anglicans wishing “to be received into full communion individually as well as corporately.”iii Since then, it has become clear that a number of Anglican clergy and their faithful do indeed wish to bring their desire for full ecclesial communion with the Catholic Church to realisation within an Ordinariate structure.

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Perhaps because they were making so much money out of it, Americans were slow to notice something peculiar about the American dream, and potentially divisive. The ideal of living “unhampered,” as Adams put it, by the barriers to social mobility erected in other countries is meaningful most of all to those familiar with other countries. The American dream is more evident to elites (including well-traveled historians like Adams) and to immigrants than it is to others. It is cosmopolitanism masquerading as American exceptionalism. When the billionaire Peter Peterson announced this year that he would join an initiative launched by Bill Gates and Warren Buffett and use at least half his wealth for philanthropy, he referred to himself as “the son of poor Greek immigrants who has certainly lived the American dream.” Paradoxically, it is Peterson’s Greekness rather than his Americanness that gives him the bona fides to pronounce on the subject.

Optimism in the face of hardship is, of course, one of the glories of America’s immigrant history. A 75-minute bus commute to a job at Wal-Mart, which looks like wage-slavery to the son of a unionized industrial worker, might be a dream come true for an immigrant from a poor country, or even for that immigrant’s son. So it should not surprise us that polling results released by Xavier University last winter showed new immigrants to be among the biggest believers in the American dream. But it ought to worry us more than it does that middle-aged Midwestern white women, according to Xavier, are among the most skeptical about it. Confronted with the economy we are now living through, such people are unlikely to be comforted by assurances that their circumstances beat those of mid-20th-century Greece.

Most of the time we do not realize that what we are dreaming is the American dream, any more than we realize that what we are speaking is prose. World travelers, politicians and self-made men are not wrong to see the promise of American life as a stirring and romantic tale. To the median, native-born American with no other frame of reference but his life’s span in this country, however, it is not a dream. It is simply the social contract. We are increasingly discovering that there are rational, nononeiric ways to measure when that contract is being broken.

Take the time to read it all.

In the 1960s, when a young Rabbi Adin Steinsaltz embarked on the mammoth task of translating the ancient Jewish texts of the Talmud into modern Hebrew and, even more daringly, providing his own commentary alongside those of the classical sages, the state of Israel was still in its teens, there were no home computers, and man had not yet landed on the moon.

The monumental work took 45 years. But this month in his hometown, Jerusalem, Rabbi Steinsaltz, now 73, marked the end of the endeavor, as the last of the 45 volumes of his edition of the Babylonian Talmud, originally completed 1,500 years ago, rolled off the press.

“When I began it I did not think it would be so difficult or so long,” the rabbi said in a meandering interview that went late into the night at his Steinsaltz Center for religious studies in the city’s historic Nahlaot neighborhood. “I thought it would take maybe half the time.”

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The five pages of guidelines advise clergy on how to plan an act of worship, including offering those in “stable committed same-gender relationships” the option of a eu­charist. The guidelines specify that there should be no exchange of consents, or signing of a register, and that no prayers of nuptial blessing from any marriage liturgy used any­where in the Anglican Com­munion should be said over the couple.

The Archbishop of Toronto, the Most Revd Colin Johnson, said that he expects that between five and ten parishes will wish to move towards using the guidelines for same-sex blessings. Consensus will need to have been reached in the parishes before permission to carry out bless­ings will be granted.

The Archbishop said: “Not all will welcome this development: some because it goes too far, some because it is not nearly enough. You will note that there are strong affirmations in these guidelines assuring a con­tinued and honoured place in all aspects of diocesan life for those who do not agree with this res­ponse.”

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America’s strapped states and cities took another hit Wednesday, with California seeing tepid demand for its latest bond sale and other governments pulling about $700 million worth of borrowing deals this week as investors continued stepping away from the municipal bond market.

The normally staid market has grown volatile the past week, posting its sharpest selloff in nearly two years, as investors demand higher interest rates to buy paper issued by states, cities and counties to finance their operations. Localities have been hammered by a drop in tax revenue amid the downturn””and unlike the federal government, most are barred constitutionally from running deficits.

“The tax-exempt municipal bond market is a cold, cold world right now for issuers and taxpayers,” Tom Dresslar, a spokesman for the California State Treasurer, said late Wednesday. He added that the state decided to cancel another $267.3 million bond sale it planned to price next week “in light of market conditions.”

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The legal battle between the U.S. Episcopal Church and the breakaway Anglican Diocese of San Joaquin over who owns church property will return to Fresno County Superior Court, the 5th District Court of Appeal ruled Thursday.

The appellate justices tossed out a Superior Court judge’s decision that the breakaway diocese couldn’t claim a right to the property in a jury trial. The judge essentially had decided that it was a church matter, not a matter for the civil courts.

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What does this decision signify for the other nine cases pending in various local courts in the Diocese of San Joaquin? (These are the ones filed, since the Fresno trial court’s decision in this case, by Bishop Lamb and the Episcopal Diocese against the individual incorporated parishes within the Anglican Diocese.) It is probably too early too tell. More skirmishes will have to occur, and the facts become clearer, before that question may be definitively answered. For each of the parishes in question did not leave the Diocese to which they have always belonged; instead, the Diocese in question left the Church to which it belonged, and the parishes came along with the Diocese. Now that the Court of Appeal has, in effect, ruled that state courts cannot inquire into the ecclesiastical legalities of that departure (which would require them at the same time to decide who is the proper Bishop of San Joaquin), it would appear that the local courts might be equally well precluded from inquiring whether the parishes correctly followed the Diocese.

Once again, if we take the present opinion as our guide, it would seem to say that the ownership of the individual parishes’ property will have to be decided based on neutral principles of property law — the deeds and the parish articles will be examined, as well as the diocesan and the national constitution and canons. And here is where the parishes have some breathing room. For the Dennis Canon was never adopted as such in the Diocese of San Joaquin, from the time it was enacted at the national level in 1979 until the date the Diocese withdrew from the national Church in December 2007. When it was admitted as a Diocese in 1961, San Joaquin acceded only to ECUSA’s Constitution, and said nothing about acceding to its canons; its diocesan Constitution still reads the same way today, under Bishop Lamb. Indeed, the Diocese enacted in 2005 a type of anti-Dennis Canon, which negated any trust interest in diocesan or parish property for the benefit of the national Church:

No ownership or proprietary interest in any real or personal property in which title and/or ownership is held by the Diocese of San Joaquin, its churches, congregations, or institutions, shall be imputed to any party other than the Bishop as Corporation Sole (including a trust, express or implied) without the express written consent of the Bishop and the Standing Committee of the Diocese.

Given these circumstances, therefore, the most important language in the Court’s opinion may well be in its final three sentences, directed to the trial court (emphasis added):

Other neutral principles of civil law may be relevant; and the governing documents of the diocese and the national church, to the extent those documents may establish trust relationships and limit or expand corporate powers. (See Episcopal Church Cases, supra, 45 Cal.4th at p. 485.) Thus, the trial court may be required to determine whether properties claimed by both plaintiffs and defendants were actually transferred by their legal owners under California law, and whether otherwise-valid transfers violated the provisions of a valid express or implied trust imposed on the property. But we emphasize that in resolution of, for example, trust issues, the court is required to determine the terms of the trust based on the applicable documents and the civil law, not on the basis of religious doctrine. (See Jones v. Wolf, supra, 443 U.S. at p. 604.)

Read it carefully and read it all.