(It is very difficult to set the stage for this scene, but some background will be helpful. Rayber is one of the novel’s central characters and is strongly anti-Christian. He is looking as hard as he can for his nephew, Francis Tarwater, who has run away. This has led him to a small church service, likely a revival meeting, and he is watching what is occurring through a window. Rayber is unable to hear in one ear and in the other he wears a hearing device which sometimes vexes him. The “old man” is a reference to another key character in the novel, Mason Tarwater, whose death and desired burial form an important early part of the book. There is also a mention of Bishop who is Rayber’s son and who appears to have Down’s syndrome).

. . . A little girl hobbled into the spotlight.

Rayber cringed. Simply by the sight of her he could tell that she was not a fraud, that she was only exploited. She was eleven or twelve with a small delicate face and a head of black hair that looked too thick and heavy for a frail child to support. A cape like her mother’s was turned back over one shoulder and her skirt was short as if better to reveal the thin legs twisted from the knees. She held her arms over her head for a moment. “I want to tell you people the story of the world,” she said in a loud high child’s voice. “I want to tell you why Jesus came and what happened to Him. I want to tell you how He’ll come again. I want to tell you to be ready. Most of all,” she said, “I want to tell you to be ready so that on the last day you’ll rise in the glory of the Lord.”
Rayber’s fury encompassed the parents, the preacher, all the idiots he could not see who were sitting in front of the child, parties to her degradation. She believed it, she was locked tight in it, chained hand and foot, exactly as he had been, exactly as only a child could be. He felt the taste of his own childhood pain laid again on his tongue like a bitter wafer.

“Do you know who Jesus is?” she cried. “Jesus is the word of God and Jesus is love. The Word of God is love and do you know what love is, you people? If you don’t know what love is you won’t know Jesus when He comes. You won’t be ready. I want to tell you people the story of the world, how it never known when love come, so when love comes again, you’ll be ready.”

She moved back and forth across the stage, frowning as if she were trying to see the people through the fierce circle of light that followed her. “Listen to me, you people,” she said, “God was angry with the world because it always wanted more. It wanted as much as God had and it didn’t know what God had but it wanted it and more. It wanted God’s own breath, it wanted His very Word and God said, ‘I’ll make my Word Jesus, I’ll give them my Word for a king, I’ll give them my very breath for theirs.’

“Listen, you people,” she said and flung her arms wide, “God told the world He was going to send it a king and the world waited. The world thought, a golden fleece will do for His bed. Silver and gold and peacock tails, a thousand suns in a peacock’s tail will do for His sash. His mother will ride on a four-horned white beast and use the sunset for a cape. She’ll trail it behind her over the ground and let the world pull it to pieces, a new one every evening.”

To Rayber she was like one of those birds blinded to make it sing more sweetly. Her voice had the tone of a glass bell. His pity encompassed all exploited children–himself when he was a child, Tarwater exploited by the old man, this child exploited by parents, Bishop exploited by the very fact that he was alive.

“The world said, ‘How long, Lord, do we have to wait for this?’ And the Lord said, ‘My Word is coming, my Word is coming from the house of David, the king.'” She paused and turned her head to the side, away from the fierce light. Her dark gaze moved slowly until it rested on Rayber’s head in the window. He stared back at her. Her eyes remained on his face for a moment. A deep shock went through him. He was certain that the child had looked directly into his heart and seen his pity. He felt that some mysterious connection was established between them.

“‘My Word is coming,'” she said, turning back to face the glare, “‘my Word is coming from the house of David, the king.'”

“Listen you people!” she cried, “the world knew in its heart, the same as you know in your hearts and I know in my heart. The world said, ‘Love cuts like the cold wind and the will of God is plain as the winter. Where is the summer will of God? Where are the green seasons of God’s will? Where is the spring and summer of God’s will?’

“They had to flee into Egypt,” she said in a low voice and turned her head again and this time her eyes moved directly to Rayber’s face in the window and he knew they sought it. He felt himself caught up in her look, held there before the judgment seat of her eyes.

“You and I know,” she said turning again, “what the world hoped then. The world hoped old Herod would slay the right child, the world hoped old Herod wouldn’t waste those children, but he wasted them. He didn’t get the right one. Jesus grew up and raised the dead.”

Rayber felt his spirit borne aloft. But not those dead! he cried, not the innocent children, not you, not me when I was a child, not Bishop, not Frank! and he had a vision of himself moving like an avenging angel through the world, gathering up all the children that the Lord, not Herod, had slain.

“Jesus grew up and raised the dead,” she cried, “and the world shouted, ‘Leave the dead lie. The dead are dead and can stay that way. What do we want with the dead alive?’ Oh you people!” she shouted, “they nailed Him to a cross and run a spear through His side and then they said, ‘Now we can have some peace, now we can ease our minds.’ And they hadn’t but only said it when they wanted Him to come again. Their eyes were opened and they saw the glory they had killed.

“Listen world,” she cried, flinging up her arms so that the cape flew out behind her, “Jesus is coming again! The mountains are going to lie down like hounds at His feet, the stars are going to perch on His shoulder and when He calls it, the sun is going to fall like a goose for His feast. Will you know the Lord Jesus then? The mountains will know Him and bound forward, the stars will light on His head, the sun will drop down at His feet, but will you know the Lord Jesus then?”

Rayber saw himself fleeing with the child to some enclosed garden where he would teach her the truth, where he would gather all the exploited children of the world and let the sunshine flood their minds.

“If you don’t know Him now, you won’t know Him then. Listen to me, world, listen to this warning. The Holy Word is in my mouth!

“The Holy Word is in my mouth!” she cried and turned her eyes again on his face in the window. This time there was a lowering concentration in her gaze. He had drawn her attention entirely away from the congregation.

Come away with me! he silently implored, and I’ll teach you the truth, I’ll save you, beautiful child!

Her eyes still fixed on him, she cried, “I’ve seen the Lord in a tree of fire! The Word of God is a burning Word to burn you clean!” She was moving in his direction, the people in front of her forgotten. Rayber’s heart began to race. He felt some miraculous communication between them. The child alone in the world was meant to understand him. “Burns the whole world, man and child,” she cried, her eye on him, “none can escape.” She stopped a little distance from the end of the stage and stood silent, her whole attention directed across the small room to his face on the ledge. Her eyes were large and dark and fierce. He felt that in the space between them, their spirits had broken the bonds of age and ignorance and were mingling in some unheard of knowledge of each other. He was transfixed by the child’s silence. Suddenly she raised her arm and pointed toward his face. “Listen you people,” she shrieked, “I see a damned soul before my eyes! I see a dead man Jesus hasn’t raised. His head is in the window but his ear is deaf to the Holy Word!”

Rayber’s head, as if it had been struck by an invisible bolt, dropped from the ledge. He crouched on the ground, his furious spectacled eyes glittering behind the shrubbery. Inside she continued to shriek, “Are you deaf to the Lord’s Word? The Word of God is a burning Word to burn you clean, burns man and child, man and child the same, you people! Be saved in the Lord’s fire or perish in your own! Be saved in . . .”

He was groping fiercely about him, slapping at his coat pockets, his head, his chest, not able to find the switch that would cut off the voice. Then his hand touched the button and he snapped it. A silent dark relief enclosed him like shelter after a tormenting wind.

—The Violent Bear It Away (New York: Farrar, Straus and Giroux, 1960), pp.129-132 [my emphasis]

For those who think the idea of the Crusade is one that spoils the idea of the Cross, we can only say that for them the idea of the Cross is spoiled; the idea of the cross is spoiled quite literally in the cradle. It is not here to the purpose to argue with them on the abstract ethics of fighting; the purpose in this place is merely to sum up the combination of ideas that make up the Christian and Catholic idea, and to note that all of them are already crystallised in the first Christmas story. They are three distinct and commonly contrasted things which are nevertheless one thing; but this is the only thing which can make them one.

The first is the human instinct for a heaven that shall be as literal and almost as local as a home. It is the idea pursued by all poets and pagans making myths; that a particular place must be the shrine of the god or the abode of the blest; that fairyland is a land; or that the return of the ghost must be the resurrection of the body. I do not here reason about the refusal of rationalism to satisfy this need. I only say that if the rationalists refuse to satisfy it, the pagans will not be satisfied. This is present in the story of Bethlehem and Jerusalem as it is present in the story of Delos and Delphi; and as it is not present in the whole universe of Lucretius or the whole universe of Herbert Spencer.
The second element is a philosophy larger than other philosophies; larger than that of Lucretius and infinitely larger than that of Herbert Spencer. It looks at the world through a hundred windows where the ancient stoic or the modern agnostic only looks through one. It sees life with thousands of eyes belonging to thousands of different sorts of people, where the other is only the individual standpoint of a stoic or an agnostic. It has something for all moods of man, it finds work for all kinds of men, it understands secrets of psychology, it is aware of depths of evil, it is able to distinguish between ideal and unreal marvels and miraculous exceptions, it trains itself in tact about hard cases, all with a multiplicity and subtlety and imagination about the varieties of life which is far beyond the bald or breezy platitudes of most ancient or modern moral philosophy. In a word, there is more in it; it finds more in existence to think about; it gets more out of life. Masses of this material about our many-sided life have been added since the time of St. Thomas Aquinas. But St. Thomas Aquinas alone would have found himself limited in the world of Confucius or of Comte.

And the third point is this; that while it is local enough for poetry and larger than any other philosophy, it is also a challenge and a fight. While it is deliberately broadened to embrace every aspect of truth, it is still stiffly embattled against every mode of error. It gets every kind of man to fight for it, it gets every kind of weapon to fight with, it widens its knowledge of the things that are fought for and against with every art of curiosity or sympathy; but it never forgets that it is fighting. It proclaims peace on earth and never forgets why there was war in heaven.

This is the trinity of truths symbolised here by the three types in the old Christmas story; the shepherds and the kings and that other king who warred upon the children. It is simply not true to say that other religions and philosophies are in this respect its rivals. It is not true to say that any one of them combines these characters; it is not true to say that any one of them pretends to combine them. Buddhism may profess to be equally mystical; it does not even profess to be equally military. Islam may profess to be equally military; it does not even profess to be equally metaphysical and subtle. Confucianism may profess to satisfy the need of the philosophers for order and reason; it does not even profess to satisfy the need of the mystics for miracle and sacrament and the consecration of concrete things.

There are many evidences of this presence of a spirit at once universal and unique. One will serve here which is the symbol of the subject of this chapter; that no other story, no pagan legend or philosophical anecdote or historical event, does in fact affect any of us with that peculiar and even poignant impression produced on us by the word Bethlehem. No other birth of a god or childhood of a sage seems to us to be Christmas or anything like Christmas. It is either too cold or too frivolous, or too formal and classical, or too simple and savage, or too occult and complicated. Not one of us, whatever his opinions, would ever go to such a scene with the sense that he was going home. He might admire it because it was poetical, or because it was philosophical, or any number of other things in separation; but not because it was itself. The truth is that there is a quite peculiar and individual character about the hold of this story on human nature; it is not in its psychological substance at all like a mere legend or the life of a great man. It does not exactly in the ordinary sense turn our minds to greatness; to those extensions and exaggerations of humanity which are turned into gods and heroes, even by the healthiest sort of hero-worship. It does not exactly work outwards, adventurously, to the wonders to be found at the ends of the earth. It is rather something that surprises us from behind, from the hidden and personal part of our being; like that which can some times take us off our guard in the pathos of small objects or the blind pieties of the poor. It is rather as if a man had found an inner room in the very heart of his own house, which he had never suspected; and seen a light from within. It is as if he found something at the back of his own heart that betrayed him into good. It is not made of what the world would call strong materials; or rather it is made of materials whose strength is in that winged levity with which they brush us and pass. It is all that is in us but a brief tenderness that is there made eternal; all that means no more than a momentary softening that is in some strange fashion become a strengthening and a repose; it is the broken speech and the lost word that are made positive and suspended unbroken; as the strange kings fade into a far country and the mountains resound no more with the feet of the shepherds; and only the night and the cavern lie in fold upon fold over something more human than humanity.

–”“The Everlasting Man (Radford, Virginia: Wilder Publications, 2008 paperback ed. of the 1925 original), pp. 114-116

The birth of a boy was an occasion of great joy in First Century Palestine. When the time of the birth drew near so did family and friends. So also did the village musicians. They were as predictable as a band or DJ at a wedding reception. The musicians gathered near the house and the moment the birth was announced they broke into song””that is, if it was a boy. But if the birth was a girl, the musicians just went quietly away without plucking a string””they must have looked like vanquished athletes leaving the field. But if it was a boy it was as if the whole village had just won the state championship. With that in mind look again at the manger.

No family or friends gathered near. No musicians adorned the baby’s first cries. Those at this birth looked like refugees from a flood. It resembled more the birth of a girl””this boy-child, whose life would change the course of history, changing the roles of women and slaves, workers and drunks. This birth””that would make sinners into saints and kings into servants””brought no earthly chords and melodies.

Yet God whose plan brought all this about would not allow the birth of his son to go unsung. Angels took the place of the local village musicians. The glory of God suffused the atmosphere with the ethereal radiance of heaven. The celestial brightness””like the lamps and torches of kinsmen and friends””shone in the darkness of our human condition and the darkness could not overcome it. And there in the place of the kinsmen and friends came shepherds””Bedouins, splendidly disheveled””rawboned, and glorious in their joy. Angels they had seen! Good news they had heard! Joy had filled them like a child’s first words fill the heart of his father.

If the shepherds had not arrived no visitors would have graced his birth. We, of course, will make up for this on Christmas Eve. But on that night he slept with the poor. However low we may sink, his crib and cross have been there before us, for swaddling cloth and grave clothes are the fabrics of our faith. No wonder the Angels took the place of the village choir. No wonder the Shepherds arrived so filled with Joy. The Birth of the Son of God happened only once in history. Yet its message and meaning is a yearly thing. Our worship and music on Christmas will join with the angelic choir, and with our presence we will become family and friends of Mary and Joseph””because the birth of this boy, like no other that ever was, has brought each of us eternal life. “For unto us a child is born, unto us a son is given… of the increase of his government and of peace there will be no end.” (Isaiah 9:6-7)

Merry Christmas,

–(The Rt. Rev.) Mark Joseph Lawrence is Bishop of South Carolina

There is only one God, brethren, and we learn about him only from sacred Scripture. It is therefore our duty to become acquainted with what Scripture proclaims and to investigate its teachings thoroughly. We should believe them in the sense that the Father wills, thinking of the Son in the way the Father wills, and accepting the teaching he wills to give us with regard to the Holy Spirit. Sacred Scripture is God’s gift to us and it should be understood in the way that he intends: we should not do violence to it by interpreting it according to our own preconceived ideas.

God was all alone and nothing existed but himself when he determined to create the world. He thought of it, willed it, spoke the word and so made it. It came into being instantaneously, exactly as he had willed. It is enough then for us to be aware of a single fact: nothing is coeternal with God. Apart from God there was simply nothing else. Yet although he was alone, he was manifold because he lacked neither reason, wisdom, power, nor counsel. All things were in him and he himself was all. At a moment of his own choosing and in a manner determined by himself, God manifested his Word, and through him he made the whole universe.
When the Word was hidden within God himself he was invisible to the created world, but God made him visible. First God gave utterance to his voice, engendering light from light, and then he sent his own mind into the world as its Lord. Visible before to God alone and not to the world, God made him visible so that the world could be saved by seeing him. This mind that entered our world was made known as the Son of God. All things came into being through him; but he alone is begotten by the Father.

The Son gave us the law and the prophets, and he filled the prophets with the Holy Spirit to compel them to speak out. Inspired by the Father’s power, they were to proclaim the Father’s purpose and his will.

So the Word was made manifest, as Saint John declares when, summing up all the sayings of the prophets, he announces that this is the Word through whom the whole universe was made. He says: In the beginning was the Word, and the Word was with God, and the Word was God. Through him all things came into being; not one thing was created without him. And further on he adds: The world was made through him, and yet the world did not know him. He entered his own creation, and his own did not receive him.

–From a treatise against the heresy of Noetus by Saint Hippolytus (Hat tip: IW)

My own feeling is that writers who see by the light of their Christian faith will have, in these times, the sharpest eyes for the grotesque, for the perverse, and for the unacceptable. In some cases, these writers may be unconsciously infected with the Manichaean spirit of the times and suffer the much-discussed disjunction between sensibility and belief, but I think that more often the reason for this attention to the perverse is the difference between their beliefs and the beliefs of their audience. Redemption is meaningless unless there is case for it in the actual life we live, and for the last few centuries there has been operating in our culture the secular belief that there is no such cause.

The novelist with Christian concerns will find in modern life distortions which are repugnant to him, and his problem will be to make these appear as distortions to an audience which is used to seeing them as natural; and he may well be forced to take ever more violent means to get his vision across to this hostile audience. When you can assume that your audience holds the same beliefs as you do, you can relax a little and use more normal means of talking to it; when you have to assume that it does not, then you have to make your vision apparent by shock, to the hard of hearing you shout, and for the almost-blind, you draw large and startling figures.

—Mystery and Manners: Occasional Prose (New York: Farrar, Straus and Giroux, 1969) pp. 33-34 [my emphasis]

Just how did Mary and Joseph make their famous trip to Bethlehem?

What did an innkeeper tell Mary and Joseph once they reached the city?

The Rev. Joe Alsay, rector of St. Augustine of Canterbury Episcopal Church, asked his congregation these and other questions during the Dec. 19 services at the Oklahoma City church, 14700 N May.

Read it all.

The Yuletide season was an unquiet time throughout the nation on the brink of the Civil War ”“ and not just among black Americans. Judging from period newspapers, Christmas 150 years ago was just as politicized as it is now, if not more so. With the nation splitting in half (South Carolina had seceded on Dec. 20), each side of the Mason-Dixon Line tried to claim the holiday as its own.

In the South, the Augusta Chronicle accused the Yankee Puritans of being joyless Christmas-haters: “Our broad Union is divided between the descendant of the Norman Cavalier reverencing Christmas, and the descendant of the Saxon Puritan repudiating it ”¦ Let us hear no more of a “Cotton Confederation” but let us have instead (what may sound like a jest, but which has something of seriousness in it) a Confederation of the Christmas States.”

Meanwhile, several hundred miles closer to the North Pole, the same day’s Philadelphia Inquirer called Christmas a “good old Yankee custom” and added: “If Charleston growls and, playing the Scrooge, would curse our Christmas carol, let us hope that the Marley’s Ghost of her old patriotism will soften her by and by.”

Read it all.

“I can imagine her, in her last breath, saying ”˜Father, forgive them, for they know not what they do,’” says friend of American tourist killed in suspected terror attack.

In a moving ceremony that reaffirmed American Kristine Luken’s deep love for Israel and God, 100 people gathered in Christ Church in the Old City in Jerusalem in a memorial service for the women who was murdered in a stabbing attack on Saturday night.

“She went boldy where she believe God wanted her to go, and was not deterred in her dogged pursuit despite questioning and ridicule from others,” her family said in a letter that was read at the service.

Read it all.

Where to start with what’s wrong with this analysis? Let’s begin with Rabbi Hoffman’s contention that Christmas never “really mattered.” Such hyperbole reveals the false dichotomy at the heart of this particular Anti-Christmas Rant: the idea that Christmas is more important than Easter, or vice versa, and we must choose between them. That’s no more cogent than suggesting that Revelation is more important than Genesis.

Christmas brings us face-to-face with the mystery of the Incarnation””the preposterous claim that the creator of the universe sent his son (but how could he have a “son”?) to be born of a virgin (what?), both fully man and fully God: “Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness,” as we read in Paul’s letter to the Philippians.

This claim we call the Incarnation””and celebrate at Christmas””can’t be separated from “the paschal mystery of death and resurrection.”

Read it all.

2011 will be a year of “legitimate Christian protest” against the coalition cuts, the Bishop of Blackburn will warn tomorrow in his Christmas address.

Following a season of violent student protests the Bishop will be the second senior clergyman this week to bemoan the swingeing cuts.

On Sunday the Archbishop of York, Dr Sentamu, labelled tuition fees as a “tax on aspiration”, warning that they would dissuade the poor from receiving a university education.

Read it all (subscription required).

Cities across the nation are raising property taxes, largely citing rising pension and health-care costs for their employees and retirees.

In Pennsylvania, the township of Upper Moreland is bumping up property taxes for residents by 13.6% in 2011. Next door the city of Philadelphia this year increased the tax 9.9%. In New York, Saratoga Springs will collect 4.4% more in property taxes in 2011; Troy will increase taxes by 1.9%.

Property-tax increases aren’t unusual, in part because the taxes are among the main sources of local revenue. But officials say more and larger increases are taking hold. “This year we have seen a dramatic increase in our cities and towns having to increase property taxes” for pensions and other expenses, said Jack Garner, executive director of the Pennsylvania League of Cities and Municipalities.

Read it all.

South Carolina’s budget problems call for decisive action. And Gov.-elect Nikki Haley is working on a restructuring plan for state agencies that will produce badly needed savings. The Legislature should be preparing to join that effort when the session begins next month.

So far, Gov.-elect Haley has mainly recommended consolidation of Cabinet agencies to reduce overhead and limit administrative duplication. She also is looking at other state agencies largely controlled by legislatively appointed boards and commissions.

With a budget shortfall of $800 million looming, state leaders should do what they can to make cost reductions where possible, while preserving essential state services.

Read it all.

Responses from the Standing Committees

Consents: 58

Non-Consents: 13

Read it all.

i found this just mesmerizing–check it out.

For better and worse, this is one of those movie years when there’s widespread agreement among the early awards-givers and, presumably, among critics putting together their ritual 10-best lists. It’s better because the movies winning consistent favor are really good, and worse because they’re so few in number. While the pickings haven’t been slim, they haven’t been bountiful either.

My choice for the year’s best movie is “The Social Network.” If that means I’ve succumbed to a herd mentality, so be it; herds can stampede in the right direction. The film’s ambition is what I admire most. It grabs onto a genuine phenomenon in contemporary life and tells us things we didn’t know about it.

A whisker-close second is “The King’s Speech….”

Read it all.

From here:

“Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.” I Cor 15:58

The savage attack on December 18, 2010 in the Jerusalem forest where Kristine Luken was killed and Kay Wilson seriously wounded, has shocked family, friends and the community of Christ Church Jerusalem.

Kristine, a US citizen, worked for CMJ (Church’s Ministry Among Jewish People) in Nottingham UK and was a frequent visitor to Jerusalem. She had an infectious love for God and a great admiration and love for the Jewish people and the Holy Land. Recently, she studied Jewish history and the Holocaust on a CMJ sponsored tour of Poland.

Kay Wilson is the main educator for Shoresh Study Tours, a ministry of Christ Church Jerusalem, specializing in teaching the Jewish roots of the Christian faith. She is a well-loved guide and a gifted communicator as many Shoresh participants will attest. She is also an accomplished jazz pianist and artist. We ask that you join us in prayer for Kay’s ongoing recovery. We will be organizing practical help for Kay as her needs become apparent.

On Thursday December 23rd at 4 p.m. we will hold a memorial service for Kristine at Christ Church in the Old City. We are creating a memorial for Kristine in the Christ Church Heritage Center, a ministry she loved. (Donations gratefully received). We also ask for prayer for Kristine’s family.

In life Kristine was a faithful follower of Jesus and gave herself fully to the work of her Lord. In the midst of grief and great sorrow, we know Kristine’s life and work were not in vain and we take comfort in the promise of eternal life through the resurrection of Jesus the Messiah.

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” John 3:16

Katie Tucker moved into her own apartment this week, the first real home her 1-year-old baby has ever known.

She had been living with family members and friends for more than a year, but a new Charleston Housing Authority program made a permanent place to live possible, just in time for Christmas.

A series of misfortunes and some personal struggles knocked down Tucker financially, and she and her baby Sydney were having a hard time getting up.

Read it all.

It all began last Thursday, when a group of prospective jurors in Missoula were seated for a two-day trial of a repeat offender by the name of Teuray Cornell, whom the local police had arrested and charged with selling marijuana, a felony, and possession of a small amount of the drug, a misdemeanor.

To seat a 12-person jury, Judge Robert L. Deschamps III of Missoula County District Court had called a passel of Montanans to serve, and 27 had arrived at court on Dec. 16. So far, so good.

But after the charges were read, one of the jurors raised a hand.

“She said, ”˜I’ve got a real problem with these marijuana cases,’ ” Judge Deschamps recalled on Wednesday. “And after she got through, a couple more raised their hands.” All told, five jurors raised questions about marijuana prosecution.

Read it all.

Eighteen months after the recession officially ended, the government’s latest measures to bolster the economy have led many forecasters and policy makers to express new optimism that the recovery will gain substantial momentum in 2011.

Economists in universities and on Wall Street have raised their growth projections for next year. Retail sales, industrial production and factory orders are on the upswing, and new claims for unemployment benefits are trending downward.

Despite persistently high unemployment, consumer confidence is improving. Large corporations are reporting healthy profits, and the Dow Jones industrial average reached a two-year high this week.

Read it all.

As the economy gradually recovers, some big U.S. companies are cranking up their recruiting and advertising thousands of job openings, ranging from retail clerks and nurses to bank tellers and experts in cloud computing.

Many of the new jobs are in retailing, accounting, consulting, health care, telecommunications and defense-related industries, according to data collected for The Wall Street Journal by Indeed Inc., which runs one the largest employment websites. It said the number of U.S. job postings on the Internet rose to 4.7 million on Dec. 1, up from 2.7 million a year earlier. The company daily collects listings from corporate and job-posting websites, removing duplicates.

Read it all.

Americans who are “very religious” are more likely to practice healthy behaviors than those who are less religious, a Gallup survey shows.

The new findings are based on a survey of more than 550,000 people who were asked about their decisions related to healthy eating, smoking and exercise.

Overall, very religious Americans scored 66.3 on a “healthy behavior index,” compared to 60.6 among the moderately religious and 58.3 among the nonreligious.

Read it all.

O God our heavenly Father, who by the birth of thy Son Jesus Christ has visited us with thy salvation: Grant that as we welcome our Redeemer his presence may be shed abroad in our hearts and homes with the light of heavenly joy and peace; and in all our preparations for this holy season help us to think more of others than of ourselves, and to show forth our gratitude to thee for thine unspeakable gift, even the same Jesus Christ our Lord.

The wilderness and the dry land shall be glad, the desert shall rejoice and blossom; like the crocus it shall blossom abundantly, and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the LORD, the majesty of our God.

Isaiah 35:1-2

The leader of Iraq’s largest remaining Christian communities is preparing for a subdued Christmas, marked by a renewed exodus of Iraqi Christians from their historic Middle Eastern home.

Christmas festivities in Mosul, an ancient center for Christianity in Iraq’s north, as well as in Baghdad are being shunned in favor of prayers and masses to protest the relentless targeting of Christians, especially in Mosul, one of the most volatile cities in Iraq. Chief on worshipers minds will be victims of a church siege in Baghdad at the end of October that killed nearly 60 people.

Extremists have targeted Iraqi Christians and their churches repeatedly since the 2003 U.S. invasion of Iraq that toppled Saddam Hussein and sparked a near civil war between Sunni and Shiite Muslims. The country’s relatively peaceful political transition and the approval of a new government this week haven’t lessened the sense of persecution among Christians, according to Archbishop Amel Shamon Nona, who leads the Chaldean Diocese of Mosul.

Read it all.

St. George’s Anglican Church, a former Episcopal Church congregation which disaffiliated from its former denomination, has negotiated with the Diocese of New Jersey to retain its church buildings and tangible property with complete independence from The Episcopal Church (TEC). The congregation is now affiliated with the Convocation of Anglicans in North America (CANA) under Missionary Bishop Martyn Minns and the Anglican Church in North America (ACNA) under Archbishop Robert Duncan.

“We are extremely grateful that the congregation of St. George’s Anglican Church is able to retain its property. This is an incredible blessing and witness to others that Christians can resolve these matters amicably. We are also thankful that the church has been able to maintain a cordial relationship with the Diocese of New Jersey. I trust and pray that St. George’s Anglican Church will continue to serve the Lord through mission and ministry for many years to come,” said CANA Missionary Bishop Martyn Minns.

The final sale of St. George’s church property took place on Tuesday, November 23, 2010.

Read it all.

The Episcopal Church suffered a setback this week in its Texas legal battle with the breakaway Diocese of Fort Worth after a US Federal judge stayed all proceedings in the trademark against Bishop Jack Iker, pending the diocese’s motion to intervene in the case.

On Dec 20, Judge Terry R. Means in Fort Worth issued a one-page order that “in the interests of judicial economy and fairness to all parties,” the proceedings in the Episcopal Church’s trademark infringement suit against Bishop Iker would be stayed until the court ruled on the diocese’s request to intervene in the proceedings.

The decision affects only the third of the four lawsuits initiated by the national Episcopal Church and its surrogates against Bishop Iker and the majority faction of the Diocese of Fort Worth….

Read it all.

Speaking on Friday, he said that his intervention was not prompted by pressure from any individual, “but by my conviction to work for the unity of this communion”.

He said that he feared that some of the Primates had “not actually consulted properly” before announcing their intention to boycott the meeting. There was “a huge desire” among “ordinary members” of the Church of Nigeria for the Communion to stay together, he said.

Responding to the suggestion made by the Primates that “the current text” of the Anglican Covenant is “fatally flawed”, Dr Idowu-Fearon said: “If those Primates believe they have a superior wisdom than the collective wisdom of those who produced the Covenant, let them meet and present their wisdom and not start throwing tantrums.”

Read it all.

Was Jesus Christ a lefty? Philosophers, politicians, theologians and lay members of the various Christian churches have long been divided on the subject. The former Soviet leader Mikhail Gorbachev once declared: “Jesus was the first socialist, the first to seek a better life for mankind.” The Venezuelan president, Hugo Chávez, went further, describing Christ as “the greatest socialist in history”. But it’s not just Russian ex-communists and Bolivarian socialists who consider Jesus to be a fellow-traveller. Even the Daily Mail sketch-writer Quentin Letts once confessed: “Jesus preached fairness – you could almost call him a lefty.”

That conservatives have succeeded in claiming Christ as one of their own in recent years – especially in the US, where the Christian right is in the ascendancy – is a tragedy for the modern left. Throughout history, Jesus’s teachings have inspired radical social and political movements: Christian pacifism (think the Quakers, Martin Luther King or Bruce Kent in CND), Christian socialism (Keir Hardie or Tony Benn), liberation theology (in South America) and even “Christian communism”. In the words of the 19th-century French utopian philosopher Étienne Cabet, “Communism is Christianity . . . it is pure Christianity, before it was corrupted by Catholicism.”

These days, however, the so-called God-botherers tend to be on the right. In his book God’s Politics, the US Evangelical pastor Jim Wallis, spiritual adviser to President Obama and Gordon Brown before him, laments the manner in which Jesus’s message has been misinterpreted by the warring political tribes, writing of how the right gets Christ wrong, while the left doesn’t get him at all.

Read it all.

“Health care seems to be the fault line developing between the bishops and within wider society,” said the Rev. Steven Avella, a Catholic priest and professor of religious history at Marquette University in Milwaukee.

Earlier this year, an Oregon bishop terminated the church affiliation of a large medical center, saying it had abandoned Catholic ethical guidelines. In April, the bishop of Providence, R.I., demanded that the state’s only Catholic hospital quit the CHA over the group’s support of the health care bill.

Rusty Reno, a senior editor at the conservative Catholic journal First Things, said such conflicts are likely to continue as Catholic health care follows the lead of its secular counterparts.

“The bishops recognize they have a problem, which is that you have a health care system that calls itself Catholic, but refuses to conform to Catholic principles,” he said.

Read it all.

The last few years have proven financially tumultuous for millions of Americans, who have passed on their troubles on to nonprofit organizations and places of worship. So what does that mean for charitable giving as 2010 draws to a close? Just like the reasons for giving, the answers are diverse. One theme, however, stands out: churches and Christian organizations must make significant changes to stay relevant in an era characterized by diminishing middle class incomes, growing need, and changing donor demands.

In a recent conversation on charitable giving, I spoke with “Jeff,” a friend from California. In his thirties, Jeff admitted to having extra money to give to charity, but not enough time to really investigate who or what he could start supporting. When I asked him what causes he currently supports, Jeff said he still gave monthly to an orphanage where he had volunteered in India several years ago. The orphanage doesn’t many updates, but the experience of volunteering – although it was years ago – makes his monthly gift an unquestioned and essential part of his life today.

Jeff’s experience isn’t an isolated one. A recent report on “High Net Worth Philanthropy,” released by The Center for Philanthropy at Indiana University, indicates that firsthand experience with an organization’s work is frequently linked to a long-term giving commitment.

Read it all.