While acknowledging the denomination’s “deep disagreements” over homosexuality, the United Methodist Council of Bishops promised to uphold church law banning same-sex unions in a letter released Nov. 11.

“As bishops chosen, consecrated and assigned by the Church, we declare once again our commitment to be faithful to this covenant we have made,” the letter said. “As the Council of Bishops we will uphold the Book of Discipline as established by General Conference.”

The bishops’ statement marked the first time the council as a body has addressed the pledges to bless same-sex unions signed this year by more than 1,000 United Methodist clergy across the United States. In the New York Annual (regional) Conference, 732 lay people also have signed “a covenant of conscience” in support of such unions.

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There are Christians, too, eager to be seen as Christians. They face a special challenge. They want to make the church visible, so they wear clerical collars or other religious garb, like the albs, or white robes, that lay Christians may also wear.

But they know that many, especially on the political left, are wary of Christians, suspicious that these men and women in strange garments are seeking converts. When liberal activists hear “Christian,” they often think “conservative.” Many would thrill to see an imam marching next to them but shudder at a priest.

So committed Christians have different answers to the question, “How Christian should we seem?” Marisa Egerstrom, an Episcopalian who studies religion at Harvard, recognized Occupy Wall Street as a sign of the times, “a continuation of the Arab Spring.” On Sept. 17, she brought a group of 10 Boston-area Christians, including Roman Catholics and Lutherans, to Zuccotti Park in New York.

Read it all.

Greetings in the name of the Lord Jesus Christ!

Thank you for responding to our call to pray for the recent meeting of the Primates’ Council. We received many messages of support, and were aware of the Lord blessing us as a result of your intercessions. The Primates’ Council remains committed to move forward in the work of the Global Fellowship of Confessing Anglicans and our hopes for a renewed Anglican Communion.

We are immensely aware of being involved in a spiritual struggle. Our Global Anglican movement has made its stand on the gospel of Jesus Christ as expounded in the Jerusalem Declaration. This has united us. It has also divided us from those who promote a different ”˜gospel’. Our twofold aim is to promote the preaching and defence of the Gospel of Jesus the Christ and to recognise and have fellowship with Anglican Christians whose spiritual lives are threatened by false teaching.

We are longing for the spiritual reform of the Anglican Communion so that in a united partnership we can commend the Lord Jesus as the one and only Saviour of the world. We have had reports from many parts of the Communion about the deliberate incursion of false teaching accompanied by offers of financial aid. We are aware of the conflict, which continues for so many as they struggle to maintain the faith once for all delivered to the saints. Sometimes this involves legal attacks. We offer our support and encouragement to those who make it clear that they will continue to teach God’s word whatever the opinion of a church which has allied itself to the world.

We praise God for the opening of our London office and the presence of Bishop Martyn Minns as our first full time worker. We continue to plan for a leadership conference in April 2012 and for GAFCON 2 in May 2013. We received encouraging reports of the Anglican Mission in England, a missionary society supported by us though which missionaries can be ordained and encouraged.

We also spent time considering our understanding of Church and Communion in the light of the new realities, which have come upon us. We agree with the recent words of the eleven Primates who visited China with Archbishop John Chew, ”˜We are wholeheartedly committed to the unity of the Anglican Communion and recognize the importance of the historic See of Canterbury. Sadly, however, the Anglican Communion’s Instruments of Unity have become dysfunctional and no longer have the ecclesial and moral authority to hold the Communion together.’ Something better must emerge.

At a reception in London for local supporters I made two points. First that the unity of several key provinces and hence their capacity to serve God and their nations was preserved by the provision of GAFCON in 2008. Secondly that the East African revival, with its commitment to scripture and emphasis on repentance was a model for how the Communion as a whole could be blessed by God.

My dear Brothers and Sisters, the Anglican Communion has been and can be an immense force for good in this world. But it needs to be renewed and reformed by the Word of God. The Global FCA exists to help towards that goal. We are blessed by your support. Thank you.

”˜For God so loved the world that he gave his only begotten Son, that whoever believes in him should not perish but have everlasting life’ (John 3:16).

In Christ’s love and service,

–(The Most Rev.) Eliud Wabukala is Primate of the Anglican Church of Kenya and Chairman of the GAFCON Primate’s Council

England, of course, is the nation that once gave us preachers the likes of Charles Simeon, Charles Spurgeon, and Martyn Lloyd-Jones. Now, with the rare and blessed exception of some faithful evangelical churches, preaching has fallen on desperate times.

Some observers of British life now estimate that in any given week Muslim attendance at mosques outnumbers Christian attendance at churches. That means that there are probably now in Britain more people who listen to imams than to preachers.

This raises an interesting question: Is the marginalization of biblical preaching in so many churches a cause or a result of the nation’s retreat from Christianity? In truth, it must be both cause and effect. In any event, there is no hope for a recovery of biblical Christianity without a preceding recovery of biblical preaching. That means preaching that is expository, textual, evangelistic, and doctrinal. In other words, preaching that will take a lot longer than ten minutes and will not masquerade as a form of entertainment.

Read it all.

The agency of Satan in the affairs of man cannot be doubted by any one who really believes the representations given us in this inspired volume. His great employment from the very first has been to seduce men to sin.

—-Charles Simeon, Horae Homileticae MCCLXXVI

When Simeon moved to put benches in the aisles, the church wardens threw them out. He battled with discouragement and at one point wrote out his resignation.

“When I was an object of much contempt and derision in the university,” he later wrote, “I strolled forth one day, buffeted and afflicted, with my little Testament in my hand ”¦ The first text which caught my eye was this: ‘They found a man of Cyrene, Simon by name; him they compelled to bear his cross.'”

Slowly the pews began to open up and fill, not primarily with townspeople but with students. Then Simeon did what was unthinkable at the time: he introduced an evening service. He invited students to his home on Sundays and Friday evening for “conversation parties” to teach them how to preach. By the time he died, it is estimated that one-third of all the Anglican ministers in the country had sat under his teaching at one time or another.

Read it all.

He grew downward in humiliation before God, and he grew upward in his adoration of Christ.

Handley Moule captures the essence of Simeon’s secret of longevity in this sentence: “‘Before honor is humility,’ and he had been ‘growing downwards’ year by year under the stern discipline of difficulty met in the right way, the way of close and adoring communion with God” (Moule, 64). Those two things were the heartbeat of Simeon’s inner life: growing downward in humility and growing upward in adoring communion with God.

But the remarkable thing about humiliation and adoration in the heart of Charles Simeon is that they were inseparable. Simeon was utterly unlike most of us today who think that we should get rid once and for all of feelings of vileness and unworthiness as soon as we can. For him, adoration only grew in the freshly plowed soil of humiliation for sin. So he actually labored to know his true sinfulness and his remaining corruption as a Christian.

I have continually had such a sense of my sinfulness as would sink me into utter despair, if I had not an assured view of the sufficiency and willingness of Christ to save me to the uttermost. And at the same time I had such a sense of my acceptance through Christ as would overset my little bark, if I had not ballast at the bottom sufficient to sink a vessel of no ordinary size. (Moule 134f.)

He never lost sight of the need for the heavy ballast of his own humiliation. After he had been a Christian forty years he wrote,

With this sweet hope of ultimate acceptance with God, I have always enjoyed much cheerfulness before men; but I have at the same time laboured incessantly to cultivate the deepest humiliation before God. I have never thought that the circumstance of God’s having forgiven me was any reason why I should forgive myself; on the contrary, I have always judged it better to loathe myself the more, in proportion as I was assured that God was pacified towards me (Ezekiel 16:63). . . . There are but two objects that I have ever desired for these forty years to behold; the one is my own vileness; and the other is, the glory of God in the face of Jesus Christ: and I have always thought that they should be viewed together; just as Aaron confessed all the sins of all Israel whilst he put them on the head of the scapegoat. The disease did not keep him from applying to the remedy, nor did the remedy keep him from feeling the disease. By this I seek to be, not only humbled and thankful, but humbled in thankfulness, before my God and Saviour continually. (Carus, 518f.)

Please do read it all.

O loving God, who orderest all things by thine unerring wisdom and unbounded love: Grant us in all things to see thy hand; that, following the example and teaching of thy servant Charles Simeon, we may walk with Christ in all simplicity, and serve thee with a quiet and contented mind; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

O Eternal Light, illuminate us; O eternal Power, strengthen us; O eternal Wisdom, instruct us; O eternal Mercy, have pity upon us; and grant us with all our hearts and minds to seek thy face, and to love thy name; through Jesus Christ our Lord.

–William Bright

A Psalm of the Sons of Korah. A Song. On the holy mount stands the city he founded; the LORD loves the gates of Zion more than all the dwelling places of Jacob. Glorious things are spoken of you, O city of God. Among those who know me I mention Rahab and Babylon; behold, Philistia and Tyre, with Ethiopia–“this one was born there,” they say. And of Zion it shall be said, “This one and that one were born in her”; for the Most High himself will establish her. The LORD records as he registers the peoples, “This one was born there.” Singers and dancers alike say, “All my springs are in you.”

-Psalm 87

Diocesan Visiting Bishop for Anglican Communion Relationships, the Rt. Rev. Michael Nazir-Ali will be speaking in the Diocese[of South Carolina] on several occasions in the next few weeks.

He is preaching at Prince George Winyah, Georgetown on November 13….

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The Anglican-Old Catholic International Co-ordinating Council (AOCICC) met in York, England from 4 to 8 November 2011.

In its most important piece of work the Council finalized the text of a joint statement on ecclesiology and mission Belonging Together in Europe. An earlier version of the text was the major focus of the International Old Catholic and Anglican Theological Conference held in Neustadt, Germany from August 29 to September 2, 2011.

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One objection that I often hear from evangelicals is that while aid is good, it is not the government’s job. Yes, individuals and churches play a vital role in aid and development. But governments play a unique and vital role that private organizations cannot. The poverty-focused programs in the foreign-aid budget are facing cuts of between $1.2 billion and $3.2 billion from 2010 levels. In comparison, the largest American Protestant denomination, the Southern Baptist Convention, has a budget of $308 million for its missionary and aid organization.

We cannot let others suffer simply because times are tough in the U.S. All Americans must understand the urgency of the human need and the effectiveness of our government’s aid programs.

Read it all.

Read it all from the local paper.

Christian faith, but not secular faith, now effectively banned from schools, colleges, and universities, has been relegated to the private and subjective arena. The result is the growing popularity of any who eliminate from Christian faith all that secular trust finds incompatible: miracles, the radical nature of sin and the consequent radical nature of grace, transcendence, holiness, and our human desperate need for God’s initiative action in Jesus.

The consequence of this secular replacement of Christianity over the years is that otherwise educated people can be bereft of any substantial grasp of scripture. One glaring example is Presiding Bishop Katharine Jefferts Schori who tells us that Marcus Borg “opened the Bible to me.” (Acknowledgements A Wing and a Prayer). The Christian creed’s affirmation, to which she has repeatedly sworn, (but Borg negates) is that Jesus Christ is:

“the only-begotten Son of God, begotten of his Father before all worlds, God of God, Light of Light, very God of very God begotten, not made, being of one substance with the Father; by whom all things were made . . .”

Borg has not opened the scripture for Bishop Jefferts Schori but closed its revelation of Jesus’ divinity.

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“I love Trinity, Myrtle Beach. I love our Diocese and our Bishop, Mark Lawrence,” said Sturdy. “I was not looking to leave, but when Steve (Wood, Rector of St. Andrew’s) made the offer, I had to consider it. The job description (at St. Andrew’s) touched on two things I’m passionate about ”“ theological formation and church planting. The position will give me the opportunity to share the gospel and impact a much larger number of people in a broad level and my wife and I decided this was the best use of our gifts and talents at this time in our lives.”

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A Louisiana appeals court has opened the legal door for Episcopal churches in the state to quit the national Church and keep their properties.

On 14 September 2011 the First Circuit Court of Appeal in Baton Rouge upheld a lower court decision allowing a Presbyterian congregation to leave its presbytery and keep its property ”“ even though the Presbyterian Church’s constitutional documents claimed an interest in the property.

Relying upon the US Supreme Court’s decision in Jones v Wolfe, the appeals court in the case of Carrollton Presbyterian Church v the Presbytery of Southern Louisiana rejected the argument put forward by the presbytery that the addition of a trust clause in a denomination’s constitution was sufficient to create a valid and enforceable trust on property.

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The evidence around us today points to the unwelcome fact that the message of the gospel can degenerate in just a few generations. It seems almost impossible for the missionary zeal of any congregation to rise above that of its priest. If this is correct, then most congregations will be operating at 50% of the missionary zeal of their priest – and this is only when they are doing very well, and where there is good teaching, good fellowship and good prayer meetings. A few from that congregation, a very few indeed, may rise up to 70% or 80% in their zeal towards that of the priest. Suppose that from this congregation there is recruited someone who goes for training for the priesthood. If this man is operating at 50% when he goes to the seminary, and if the seminary is very orthodox and non-evangelical or liberal, then he is panel-beaten and sprayed down to 25%, and in that state he is ordained and sent to another congregation. Since he is now operating at 25%, his congregation will be at 11.5%. As time goes by, a member of that congregation may be selected and sent for training, operating at the same 11.5% and comes out from the seminary operating at 5.75% It is only a matter of time, as the downward spiral takes its toll, that the work of mission and evangelism in his church will die. This is the end result of discontinuity!

The mission of the church, however, cannot, will not, and will never be discontinued. We may choose to neglect it and be careless about the whole mission of God, and indeed in a given generation with a particular group of people the baton could be dropped and the mission discontinued in that place and at that time. God.s mission, however, will move elsewhere and continue.

There is so much to be done in the church and world today. In the same way in which Jesus spoke concerning the harvest in Israel, “The harvest is plenty, but the labourers are few” (Matthew 9:37), so is he speaking in our time and in our context.

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The Prime Minister said on Tues­day that people should “not be able to erect tents all over the place”, as the Occupy protest outside St Paul’s Cathedral continued into its fourth week. There are now an estimated 2000 Occupy protests around the world, including several in the UK.

During an appearance before the House of Commons liaison com­mit­tee, David Cameron said that protest “is certainly a right that people have. But I have got this rather quaint view ”” you shouldn’t be able to erect tents all over the place.

“I think protesting is something you, on the whole, should do on two feet, rather than lying down ”” in some cases in a fairly comatose state.”

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Check out the numbers for the six wars listed on page 17. The numbers that follow here are from the list in the previous article:

21.8 million: The number of military veterans in the United States in 2010.

1.6 million: The number of female veterans in 2010.

2.4 million: The number of black veterans in 2010. Additionally, 1.2 million veterans were Hispanic.

9 million: The number of veterans 65 and older in 2010. At the other end of the age spectrum, 1.7 million were younger than 35.

7.6 million: Number of Vietnam-era veterans in 2010. Thirty-five percent of all living veterans served during this time (1964-1975). In addition, 4.8 million served during the Gulf War (representing service from Aug. 2, 1990, to present); 2.1 million in World War II (1941-1945); 2.6 million in the Korean War (1950-1953); and 5.5 million in peacetime only.

Most people can’t imagine the things veterans have seen.

They have slept the mud, with no assurance that they will live to see the dawn.

They have lost limbs in explosions of dirt and rock while trudging through hostile third-world villages.

They have spent countless nights on an endless sea, waiting for the enemy to appear on the horizon…..

Read all four stories.

Listen to it all.

“When You Go Home, Tell Them Of Us And Say, For Their Tomorrow, We Gave Our Today”

— On many memorials to the dead in war worldwide, as for example that for the British 2nd Division at Kohima, India; there is a debate about its precise origins in terms of who first penned the lines

In Flanders Fields the poppies blow
Between the crosses row on row,
That mark our place; and in the sky
The larks, still bravely singing, fly
Scarce heard amid the guns below.

We are the Dead. Short days ago
We lived, felt dawn, saw sunset glow,
Loved and were loved, and now we lie
In Flanders fields.

Take up our quarrel with the foe:
To you from failing hands we throw
The torch; be yours to hold it high.
If ye break faith with us who die
We shall not sleep, though poppies grow
In Flanders fields.

”“Lieutenant Colonel John McCrae, MD (1872-1918)

In thanksgiving for all those who gave their lives for this country in years past, and for those who continue to serve”“KSH.

P.S. The circumstances which led to this remarkable poem are well worth remembering:

It is a lasting legacy of the terrible battle in the Ypres salient in the spring of 1915 and to the war in general. McCrea had spent seventeen days treating injured men — Canadians, British, French, and Germans in the Ypres salient. McCrae later wrote: “I wish I could embody on paper some of the varied sensations of that seventeen days… Seventeen days of Hades! At the end of the first day if anyone had told us we had to spend seventeen days there, we would have folded our hands and said it could not have been done.” The next day McCrae witnessed the burial of a good friend, Lieut. Alexis Helmer. Later that day, sitting on the back of an ambulance parked near the field dressing station, McCrea composed the poem. A young NCO, delivering mail, watched him write it. When McCrae finished writing, he took his mail from the soldier and, without saying a word, handed his pad to the Sergeant-major. Cyril Allinson was moved by what he read: “The poem was exactly an exact description of the scene in front of us both. He used the word blow in that line because the poppies actually were being blown that morning by a gentle east wind. It never occurred to me at that time that it would ever be published. It seemed to me just an exact description of the scene.” Colonel McCrae was dissatisfied with the poem, and tossed it away. A fellow officer retrieved it and sent it to newspapers in England. The Spectator, in London, rejected it, but Punch published it on 8 December 1915. For his contributions as a surgeon, the main street in Wimereaux is named “Rue McCrae”.

There is a fabulous resource for this courtesy of the Gilder Lehrman Institute of American History. There are many themes from which to choose, and various letters to see the text of and listen to. Take a moment a drink at least one in, and, if you have a moment, tell us your thoughts in the comments.

In a world tormented by tension and the possibilities of conflict, we meet in a quiet commemoration of an historic day of peace. In an age that threatens the survival of freedom, we join together to honor those who made our freedom possible. The resolution of the Congress which first proclaimed Armistice Day, described November 11, 1918, as the end of “the most destructive, sanguinary and far-reaching war in the history of human annals.” That resolution expressed the hope that the First World War would be, in truth, the war to end all wars. It suggested that those men who had died had therefore not given their lives in vain.

It is a tragic fact that these hopes have not been fulfilled, that wars still more destructive and still more sanguinary followed, that man’s capacity to devise new ways of killing his fellow men have far outstripped his capacity to live in peace with his fellow men.Some might say, therefore, that this day has lost its meaning, that the shadow of the new and deadly weapons have robbed this day of its great value, that whatever name we now give this day, whatever flags we fly or prayers we utter, it is too late to honor those who died before, and too soon to promise the living an end to organized death.

But let us not forget that November 11, 1918, signified a beginning, as well as an end. “The purpose of all war,” said Augustine, “is peace.” The First World War produced man’s first great effort in recent times to solve by international cooperation the problems of war. That experiment continues in our present day — still imperfect, still short of its responsibilities, but it does offer a hope that some day nations can live in harmony.

For our part, we shall achieve that peace only with patience and perseverance and courage — the patience and perseverance necessary to work with allies of diverse interests but common goals, the courage necessary over a long period of time to overcome…[a skilled adversary].

Do please take a guess as to who it is and when it was, then click and read it all.

Governor of Nations, our Strength and Shield:
we give you thanks for the devotion and courage
of all those who have offered military service for this country:

For those who have fought for freedom; for those who laid down their lives for others;
for those who have borne suffering of mind or of body;
for those who have brought their best gifts to times of need.
On our behalf they have entered into danger,
endured separation from those they love,
labored long hours, and borne hardship in war and in peacetime.

Lift up by your mighty Presence those who are now at war;
encourage and heal those in hospitals
or mending their wounds at home;
guard those in any need or trouble;
hold safely in your hands all military families;
and bring the returning troops to joyful reunion
and tranquil life at home;

Give to us, your people, grateful hearts
and a united will to honor these men and women
and hold them always in our love and our prayers;
until your world is perfected in peace
through Jesus Christ our Savior.

–The Rev. Jennifer Phillips

Lord God of hosts, who didst clothe thy servant Martin the soldier with the spirit of sacrifice, and didst set him as a bishop in thy Church to be a defender of the catholic faith: Give us grace to follow in his holy steps, that at the last we may be found clothed with righteousness in the dwellings of peace; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

Equip us, O God, for the spiritual conflict with thine own armour: with the shield of faith, the sword of the Spirit, the helmet of salvation, the girdle of truth, the breastplate of righteousness, that we may be able to stand in the evil day; and grant that, having our feet shod with the gospel of peace, we may be able to maintain our ground unflinching to the end, through the might of Jesus Christ, the Captain of our salvation.