A sperm donor has been ordered to pay child support for the biological daughter he fathered to a lesbian couple who found him via Craigslist.
Angela Bauer, 40, and partner Jennifer Schreiner, 34, placed an ad on the site three years ago for a donor which was answered by William Marotta.
‘We are foster and adoptive parents and now we desire to share a pregnancy and birth together,’ Bauer wrote in the online posting.
The holiday season is a time for expansive thoughts, and not just about waistlines. It allows people time to step back from the daily grind and think about how they could do things differently. Has lack of imagination blinded them to simple solutions? With a little effort, could they make 2013 a lot better?
For the rich world’s governments, the answer is yes. We offer three ways to improve confidence and increase growth in what otherwise looks like being a pretty bleak year. Regular readers will not be astonished to hear that all three involve trade liberalisation. This is, indeed, a theme we have returned to with some frequency since this newspaper was set up in 1843 to oppose Britain’s protectionist Corn Laws. But the gains to be had from sluggish rich countries opening their borders to each other’s goods and services look enticing. The world is less integrated than most people realise. And trade also offers a chance for liberal democracies to re-establish their credentials as the world’s guides towards prosperity.
According to the IMF, in 2013 America’s economy may grow by around 2%, Japan’s and Britain’s by 1% or so, and the euro zone’s will be lucky to grow at all. Policymakers in each of these economies could do plenty of things to improve this dour prognosis, but most involve unappealing choices. A further monetary boost may help add zip to the recovery, but risks producing asset bubbles. More fiscal expansion could help growth but could weigh governments down with extra debt.
But Jesus was not a mere victim of this violence. Acting in his Jewish tradition, he confronted it, rejected it and proposed a new way to think of it. His followers knew at the outset, and ever after, that they failed to live up to the standard he set, but that very knowledge shows that the myth of what Crossan calls the normalcy of violence is broken.
Humans have an inbuilt tendency to find the solution of violence in yet more violence, with the result that it spirals on forever. The victory of coercive force is inevitably the cause of the next outbreak of coercive force.
Jesus proposed that the answer to violence is not more violence, but is forgiveness and righteousness – or, as we would put it, peace and justice. For 2,000 years, this program has been able to be dismissed as piety’s dream.
But something new is afoot. Since 1945, the normalcy of violence is armed with weapons that will surely render the human species extinct unless a different way of thinking of violence is found.
That is the promise of Christmas.
Out of the thousand things which follow directly from this reading of John, I choose three as particularly urgent.
First, John’s view of the incarnation, of the Word becoming flesh, strikes at the very root of that liberal denial which characterised mainstream theology thirty years ago and whose long-term effects are with us still. I grew up hearing lectures and sermons which declared that the idea of God becoming human was a category mistake. No human being could actually be divine; Jesus must therefore have been simply a human being, albeit no doubt (the wonderful patronizing pat on the head of the headmaster to the little boy) a very brilliant one. Phew; that’s all right then; he points to God but he isn’t actually God. And a generation later, but growing straight out of that school of thought, I have had a clergyman writing to me this week to say that the church doesn’t know anything for certain, so what’s all the fuss about? Remove the enfleshed and speaking Word from the centre of your theology, and gradually the whole thing will unravel until all you’re left with is the theological equivalent of the grin on the Cheshire Cat, a relativism whose only moral principle is that there are no moral principles; no words of judgment because nothing is really wrong except saying that things are wrong, no words of mercy because, if you’re all right as you are, you don’t need mercy, merely ”˜affirmation’.
That’s where we are right now; and John’s Christmas message issues a sharp and timely reminder to re-learn the difference between mercy and affirmation, between a Jesus who both embodies and speaks God’s word of judgment and grace and a home-made Jesus (a Da Vinci Code Jesus, if you like) who gives us good advice about discovering who we really are. No wonder John’s gospel has been so unfashionable in many circles. There is a fashion in some quarters for speaking about a ”˜theology of incarnation’ and meaning that our task is to discern what God is doing in the world and do it with him. But that is only half the truth, and the wrong half to start with. John’s theology of the incarnation is about God’s word coming as light into darkness, as a hammer that breaks the rock into pieces, as the fresh word of judgment and mercy. You might as well say that an incarnational missiology is all about discovering what God is saying No to today, and finding out how to say it with him. That was the lesson Barth and Bonhoeffer had to teach in Germany in the 1930s, and it’s all too relevant as today’s world becomes simultaneously, and at the same points, more liberal and more totalitarian. This Christmas, let’s get real, let’s get Johannine, and let’s listen again to the strange words spoken by the Word made flesh.
I believe the hardest job in America today is that of being a Roman Catholic parish priest.
Perhaps the most challenging single job this year is that of Archbishop Alfred C. Hughes of New Orleans in the aftermath of Hurricane Katrina. The spiritual leader of 500,000 people in one of the most heavily Roman Catholic regions in the United States, Hughes, according to the New York Times, had to put together a diocese “in exile.” The task was to reorganize the Archdiocese, including a charitable network and 104 parochial schools, inBaton Rouge. Can you imagine?
“I never thought the Lord was going to ask me to take this on at 72,” said the Archbishop. Indeed.
And here is where faith in the child in the manger comes in. Looking out at all the flooding, devastation, looting and loss, the reporter asked Alfred Hughes whether he still had hope.
He declared: “Absolutely. Absolutely. That is the root of our faith.”
“The most important thing is to not doubt God’s presence and God’s saving and transforming grace,” he continued. “I’m convinced that God is going to purify us through this.”
What a bracing affirmation in the midst of so many who are tempted to soften Christmas into a Hallmark Card these days. “In the bleak midwinter,” Christine Rossetti reminds us, “frosty wind made moan, earth stood hard as iron, water like a stone.”
Talk about bleak ”” how about New Orleans after Katrina? Yet the good Archbishop says “I am convinced.” If there can be light in the bleakness of Bethlehem, in the miry initial despair of New Orleans after such a fury of nature, there can ALWAYS be hope. For the light shines in the darkness at Christmas, and the darkness has not and never will overcome it.
–The Rev. Canon Dr. Kendall S. Harmon from 2005
Senate leaders are racing against the clock to reach a “fiscal cliff” deal the House and Senate can approve on New Year’s Eve.
Leaders in the upper chamber narrowed their differences Sunday as Republicans agreed to drop a demand to curb cost-of-living increases to entitlement benefits, while Democrats showed flexibility on taxes.
Yet after months of talks on ways to avoid the fiscal cliff of tax hikes and spending cuts at the end of 2012, House and Senate lawmakers find themselves approaching the new year without a bill to present to their members.
Significant differences remain over two key parts of a deal ”” the automatic spending cuts known as the sequester and the estate tax.
Update: a BBC article is there.
I will take comments on this submitted by email only to at KSHarmon[at]mindspring[dot]com.
This week, an ancient and largely inaccessible treasure was opened to everyone. Now, anyone with access to a computer can look at the oldest Bible known to humankind.
Thousands of high-resolution images of the Dead Sea Scrolls were posted online this week in a partnership between Google and the Israel Antiquities Authority. The online archive, dating back to the first century B.C., includes portions of the Ten Commandments and the Book of Genesis.
“Most of these fragments are not on display anywhere,” says Risa Levitt Kohn, a professor of Hebrew Bible and Judaism at San Diego State University.
Understanding the developing attitude of the central banks, and the effects of their actions, obviously remains central for investors in all financial assets. The “big picture” for global financial assets, involving very low government bond yields and a gradual shift of risk appetite into credit and equities, is unlikely to change until one of two events takes place.
The first would be a decision by the central bankers themselves that the era of unlimited quantitative easing must end, either because of the risk of inflation and asset price bubbles, or because of concerns about fiscal dominance over the monetary authorities. The second would be a realisation by the markets that further action by the central bankers is irrelevant because they have run out of effective ammunition. Either of these events would probably remove the central prop from the equity bull market which began in March, 2009, but neither seems very likely in 2013.
There is certainly no sign that the central bankers themselves will call a halt to the extension of their balance sheets.
A midseason turnaround that no one saw coming culminated Sunday night for the Washington Redskins with a 28-18 victory over the Dallas Cowboys that gave them an improbable NFC East title and a spot in the playoffs for the first time since 2007.
Quarterback Robert Griffin III wasn’t at his dazzling best in the win at FedEx Field. But the Redskins used the bullish running of another reliable rookie, tailback Alfred Morris, and leaned heavily on their defense to churn out a workmanlike triumph over Dallas.
The Redskins improved to 10-6 and ended the regular season on a seven-game winning streak. They seized their first division crown since the 1999 season and, as the NFC’s fourth seed for the postseason, will host the fifth-seeded Seattle Seahawks in a first-round playoff game next Sunday at 4:30 p.m.
Congratulations to the Redskins. Read it all.
Almighty God, who didst rescue Samuel Ajayi Crowther from slavery, sent him to preach the Good News of Jesus Christ to his people in Nigeria, and made him the first bishop from the people of West Africa: Grant that those who follow in his steps may reap what he has sown and find abundant help for the harvest; through him who took upon himself the form of a slave that we might be free, the same Jesus Christ; who livest and reignest with thee and the Holy Spirit, one God, for ever and ever. Amen.
Almighty God, as we keep the festival of the divine humility of thy Son Jesus Christ, we beseech thee to bestow upon us such love and charity as were his, to whom it was more blessed to give than to receive, and who came not to be ministered unto but to minister; that in his name we may consecrate ourselves to the service of all who are in need; through the same Jesus Christ our Lord.
God is our refuge and strength, a very present help in trouble. Therefore we will not fear though the earth should change, though the mountains shake in the heart of the sea; though its waters roar and foam, though the mountains tremble with its tumult.
–Psalm 46: 1-2, a very good Psalm to end the year with; here is the Message version of this passage extended by one verse:
God is a safe place to hide, ready to help when we need him.
We stand fearless at the cliff-edge of doom,
courageous in seastorm and earthquake,
Before the rush and roar of oceans,
the tremors that shift mountains.
Jacob-wrestling God fights for us,
God-of-Angel-Armies protects us.
Egypt’s Foreign Ministry says an explosion at an Egyptian Coptic church in Libya’s third largest city, Misrata, has killed two people and wounded two others.
The statement by the Foreign Ministry says Sunday’s explosion killed two Egyptian citizens working at the church in preparation for traditional New Year’s Eve mass.
The decline of the Anglican Church as the country’s main religious voice is confirmed by findings from the Henry Jackson Society.
The study, which monitored statements by religious groups and media coverage of religion over the past decade, also found that the Roman Catholic Church had a more prominent role in public debate about religious issues than the Church of England.
Catholics focused heavily on pro-life issues and personal morality. Statements made by the C of E, in contrast, were more likely to be about overseas aid, foreign policy and poverty.
The example set by Samuel is one of patient trust in the Lord, growing in knowledge and love of God year by year, so that we find favour with the Lord and learn to serve him in holiness and in love of the Christian family to which we are called to belong in faith. At whatever age we come to Christ, we begin like little children, in need of education about the way of life that is appropriate for us, and the values of the kingdom which Jesus has proclaimed. Repentance leads the way to faith, and a share in the holiness of those whom God has called to be saints, transforming the conflicts of this world into a new order of society in which “compassion, kindness, humility, meekness and patience“ take the place of division and recrimination, as we learn mutual forbearance and forgiveness. When we come to see how much God loves us, and all of his Creation, we have no choice but to be reconciled to one another, and to love one another. It is in this way that we discover the true quality of the peace which Jesus bequeathed to his Church at the last supper, far more profound than an absence of noise or conflict, uniting God’s people in joyful common service of the Lord and of one another.
–The Rev Stephen Trott in the Church of England Newspaper, December 23/30 2012 edition, page 15
Rowan Williams has attended his last service as the archbishop of Canterbury at the city’s cathedral, before he leaves office as leader of the Church of England and spiritual head of the 77 million-strong Anglican communion.
More than 700 people turned out to bid farewell to 62-year-old Williams before he officially departs as the 104th archbishop of Canterbury on Monday, following a 10-year tenure.
He will go on to take up the posts of master of Magdalene College, Cambridge, and chairman of the board of trustees of Christian Aid, the international development agency.
Watch and listen to it all.
Do consider coming–the schedule is there.
Darrel W. Ray, a psychologist in the Kansas City area who runs the Web site The Secular Therapist Project, made a similar point in a recent interview. As someone who was raised as a believing Christian and who holds a master’s degree in theology, he was uniquely able to identify what humanism needs to provide in a time of crisis.
“When people are in a terrible kind of pain ”” a death that is unexpected, the natural order is taken out of order ”” you would do anything to take away the pain,” Dr. Ray, 62, said. “And I’m not going to deny that religion does help deal with that first week or two of pain.
“The best we can do as humanists,” he continued, “is to talk about that pain in rational terms with the people who are suffering. We have humanist celebrants, as we call them, but they’re focused on doing weddings. It takes a lot more training to learn how to deal with grief and loss. I don’t see celebrants working in hospice or in hospitals, for example. There are secular people who need pastoral care, but we abdicate it to clergy.”
New Hampshire Episcopal Bishop Gene Robinson says he chafed for several years at being branded the first openly gay bishop of the Anglican Church until he realized that he was wasting a pulpit from which he could advocate for equality.
“I’d been given this really remarkable opportunity and it would be selfish of me not to be the best steward of that opportunity,” he recently told The Associated Press in an interview as he prepares to retire in January. “We went from my consecration, which set off this international controversy, to nine years later seeing gay, lesbian and transgender congregants welcome at all levels of the church, including bishop.”
Robinson’s election in 2003 as the first openly gay bishop in the Anglican church created an international uproar and led conservative Episcopalians to break away from the main church in the United States.
I will take comments on this submitted by email only to at KSHarmon[at]mindspring[dot]com.
On Tuesday, Egyptians officially began life under a mostly democratic constitution, nearly two years after the Tahrir Square revolution. But this remarkable feat for the Middle East was hardly a model in how opposing sides in a democracy should listen to each other. In fact, the US State Department issued a stern warning to President Mohamed Morsi about “the urgent need to bridge divisions, build trust, and broaden support for the political process.”
Many of the steps on the way to the Constitution ”“ whose bright spot includes regular elections ”“ ignored the interests of Egypt’s various minorities, from liberal secularists to Coptic Christians. The dominant Muslim Brotherhood, whose party has won three national votes, fell for the notion that the majority should always get what it wants ”“ a mistake that has been the undoing of many democracies.
“Democracy requires much more than simple majority rule,” said a US State Department spokesman, Patrick Ventrell.
A year ago, Lloyd Hale drove past the four-story building once called the S.C. Lunatic Asylum, now a hulking souvenir to a bygone day when thousands of the state’s most severely mentally ill were locked up on this campus in Columbia.
He passed a string of ghostly vacant buildings and slowed. He stopped at the final building, the one in whose wards he spent 18 months of his young life, the months when the real Lloyd Hale surfaced from delusions that had claimed his reality, his family, his freedom ”” and another man’s life.
Hale parked his state-issued work vehicle at the building.
In the silence and privacy of his car, he cried, sobbing for his younger self, the one so nearly lost to the delusional grip of schizophrenia. And he cried for the real Lloyd Hale, the one who was rescued, the one who now helps others tangled in mental illness.
People put information on Facebook, news outlets did stories on our loss, and we sent emails to our friends.
The outpouring of support was immediate and generous. A contractor who got a tweet from his pastor at Seacoast Church had his own tools stolen several months ago, so he knew how it felt to lose such needed items. He purchased for us some brand new tools and also some used tools, spending over $700 of his own money.
Members of the Charleston Trident Home Builders Association and the Custom Residential Architects Network donated more than $4,000 in a matter of days. One of our board members offered to match donations by other members up to $2,500.
BOB ABERNETHY, host: Welcome. I’m Bob Abernethy, and this is our look ahead at the top religion stories we expect to be covering in 2013. We do this with the help of Kim Lawton, managing editor of this program; Kevin Eckstrom, editor in chief of Religion News Service; and E.J. Dionne, a senior fellow at the Brookings Institution, a professor at Georgetown University, and a columnist for The Washington Post. Welcome to you all. One of the big events of the new year will be the inauguration of Barack Obama to a second term, so we asked a wide variety of religion leaders what they hope for during the president’s next term.
REV. SAMUEL RODRIGUEZ, National Hispanic Christian Leadership Conference: If President Obama would revert back to the””that young, powerful, firey spokesperson in the 2004 Democratic National Convention who talked about reconciling the blue and the red state, about the God of the blue state and the God of the red state, then I believe that he has a chance to really emerge as a transformative, catalytic president reconciling our nation. We are more polarized today than ever before.
REV. JOIQUIM BARNES, New Hope CME Church, South Carolina: I’m hoping that he would be able to work well, that Congress would be able to work with him to come up with a real budget that’s going to help the least of these, and because when you help those who are in the most vulnerable situation, you end up helping the whole country.
The first Hindu elected to the House of Representatives, Tulsi Gabbard of Hawaii, will take the oath of office in a few weeks ”“ and she has chosen to place her hand on the Bhagavad Gita, a sacred text of her tradition.
Meanwhile, the woman she replaces in Congress, Mazie Hirono, will be sworn in as the first Buddhist elected to the U.S. Senate.
Welcome to the new religious America.
Religious diversity, of course, has long been part of the American landscape. But in 2012, religious minorities became newly visible and vocal in a society historically dominated by the symbols, values and leaders of the Protestant faith….
When President Obama talks about taxing the rich, he means the top 2 percent of Americans. John A. Boehner, the House speaker, talks about an even thinner slice. But the current and future fiscal imbalances are too large to exempt 98 percent or more of the public from being part of the solution.
Ultimately, unless we scale back entitlement programs far more than anyone in Washington is now seriously considering, we will have no choice but to increase taxes on a vast majority of Americans. This could involve higher tax rates or an elimination of popular deductions. Or it could mean an entirely new tax, such as a value-added tax or a carbon tax.
To be sure, the path ahead is not easy. No politician who wants to be re-elected is eager to entertain the possibility of higher taxes on the middle class. But fiscal negotiations might become a bit easier if everyone started by agreeing that the policies we choose must be constrained by the laws of arithmetic.
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
O merciful Jesus, who when thou tookest upon thee to deliver man, didst not abhor the Virgin’s womb: Vouchsafe evermore to dwell in the hearts of us thy servants. Inspire us with thy purity; strengthen us with thy might; guide us into thy truth; that we may conquer every adverse power, and be wholly devoted to thy service and conformed to thy will, to the glory of God the Father.
Since therefore the children share in flesh and blood, he himself likewise partook of the same nature, that through death he might destroy him who has the power of death, that is, the devil, and deliver all those who through fear of death were subject to lifelong bondage.
–Hebrews 2:14-15
While acknowledging that there are many contemporary scholars who reject the two chapters of infancy narratives in the Gospel of St Matthew as historical fact, Benedict nonetheless concludes that the chapters are “not a meditation presented under the guise of stories, but the converse: Matthew is recounting real history, theologically thought through and interpreted.” Thus, for Pope Benedict, the Magi represent the inner dynamic of the human person and of science towards self-transcendence, “which involves a search for truth, a search for the true God, and hence philosophy in the original sense of the word.”
In a pre-papal work, Co-Workers of the Truth, Cardinal Ratzinger wrote:
“The Magi of the Gospel are but the first in a vast pilgrimage in which the beauty of this earth is laid at the feet of Christ: the gold of the ancient Christian mosaics, the multi-coloured light from the windows of our great cathedrals, the praise of their stone, the Christmas songs of the trees of the forest are all inspired by him, and human voices like musical instruments have found their most beautiful melodies when they cast themselves at his feet. The suffering of the world too – its misery – comes to him in order, for a moment, to find security and understanding in the presence of the God who is poor.”
The paradox is that while the Magi lay tokens of earthly beauty at the feet of Christ in one of the first human acts of adoration, at the birth of Christ divinity was laying at the feet of humanity the gift of “indestructible truth and eternal beauty.” As Benedict writes, “the Glory of God is real” and “this is truly a reason for joy: there is truth, there is goodness, there is beauty. It is there – in God – indestructibly”.