The day Franklin Graham was born, he received a telegram.
“Welcome to this sin-sick world,” the Western Union message said, “and to the challenge you have to walk in your daddy’s footsteps.”
It didn’t take long for Graham, the son of famed evangelist Billy Graham, to realize that being a preacher’s kid would be both a blessing and a burden.
First, like many others, I am profoundly disappointed that Rhode Island has approved legislation that seeks to legitimize “same-sex marriage.” The Catholic Church has fought very hard to oppose this immoral and unnecessary proposition, and we are most grateful to all those who have courageously joined us in this effort. When all is said and done, however, we know that God will be the final judge of our actions.
As I have emphasized consistently in the past, the Catholic Church has respect, love and pastoral concern for our brothers and sisters who have same-sex attraction. I sincerely pray for God’s blessings upon them, that they will enjoy much health, happiness and peace. We also offer our prayerful support to families, especially parents, who often struggle with this issue when it occurs in their own homes.
Our respect and pastoral care, however, does not mean that we are free to endorse or ignore immoral or destructive behavior, whenever or however it occurs. Indeed, as St. Paul urges us, we are required to “speak the truth in love.” (Eph 4:15)
Many part-timers are facing a double whammy from President Obama’s Affordable Care Act.
The law requires large employers offering health insurance to include part-time employees working 30 hours a week or more. But rather than provide healthcare to more workers, a growing number of employers are cutting back employee hours instead.
The result: Not only will these workers earn less money, but they’ll also miss out on health insurance at work.
Of all the moral precepts instilled in Buddhist monks the promise not to kill comes first, and the principle of non-violence is arguably more central to Buddhism than any other major religion. So why have monks been using hate speech against Muslims and joining mobs that have left dozens dead?
This is happening in two countries separated by well over 1,000 miles of Indian Ocean – Burma and Sri Lanka. It is puzzling because neither country is facing an Islamist militant threat. Muslims in both places are a generally peaceable and small minority.
They have seen how trouble starts from the smallest things. They have seen the police powerless before mobs fired with religious zeal and armed with bricks and swords. They have seen on TV and in newspapers the burning homes of people just like them light up the night. And so they have erected rusted barbed-wire barricades and volunteered to sit on street corners, 10 men at time, watching through the night.
Fear courses through the streets of Yangon, Myanmar’s biggest city, especially among its Muslim minority. They have watched as the sectarian violence threatening to destabilize the country’s fragile democracy creeps closer to home. With little faith in the government’s ability to protect them and a growing movement of Buddhist extremism, some feel they have little choice but to try to defend themselves.
Residents in some neighborhoods have started their own patrols.
he surviving suspect in the Boston Marathon bombings told F.B.I. interrogators that he and his brother considered suicide attacks and striking on the Fourth of July as they plotted their deadly assault, according to two law enforcement officials.
But the suspect, Dzhokhar Tsarnaev, 19, told investigators that he and his brother, Tamerlan, 26, who was killed in a shootout with the police, ultimately decided to use pressure-cooker bombs and other homemade explosive devices, the officials said.
The brothers finished building the bombs in Tamerlan’s apartment in Cambridge, Mass., faster than they had anticipated, and so decided to accelerate their attack to the Boston Marathon on April 15, Patriots’ Day in Massachusetts, according to the account that Dzhokhar provided to authorities.
The Ven. Leslie Stevenson, who was to have been consecrated this week as Bishop of Meath & Kildare, in the Irish Republic, withdrew on Sunday after a press campaign against him.
His decision to step aside followed two newspaper articles. One in the Dublin-based Sunday Business Post noted that he would be the first divorced bishop in the history of the Church of Ireland, and that he had had a relationship after his first marriage failed.
The second appeared last Friday in the Belfast-based Nationalist daily Irish News, which suggested that Archdeacon Stevenson’s consecration was in doubt. It named the woman with whom he had had a relationship, who is now a serving priest in the diocese of Connor.
Controversy sells. It sells newspapers, journals and movies. It may even sell conference registrations, to judge from the frequency with which I’m asked to speak at such events about “controversial issues” that confronted the Presbyterian Committee on Congregational Song (PCOCS) as it worked on the denomination’s new song collection Glory to God.
Does controversy also sell hymnals? I’m not sure. But the Presbyterian Hymnal of 1874 came out in the midst of a controversy so intense that pamphleteers took to writing about the War of the Hymn Books. The war they had in mind was a campaign launched by disaffected members of the official hymnal committee who seceded to create a rival publication. In response to this campaign, the board of publication for the denominational hymnal took pains to report (in the January 1875 edition of the Presbyterian Monthly Record): “It will be gratifying to our Presbyterian constituency to know that the persistent efforts to prevent the adoption by the churches of the new Hymnal . . . fail to arrest its sale.” Indeed, by June of 1875, the rate at which congregations were adopting the new hymnal was reported to be “without a parallel in the history of hymn and tune books.” So maybe controversy does boost sales, even where hymnals are concerned.
Still, I am relieved to note that the Presbyterian Committee on Congregational Song has experienced nothing as dramatic as a secession and threatened publication war. The most animated disagreements we experienced within our group were over matters of theology; our most animated disagreements with people outside our group have been over issues of musical accompaniments and (not surprisingly) of language.
For better or for worse, same-sex marriage is one of the most successful social movements in American history. Its claims were outside the realm of political possibility as recently as the early 1990s. Now its victory is probably inevitable. It has succeeded largely because so many of its opponents have been so inarticulate, and””this is crucial””have failed to pass on their views to their children. According to Gallup, 46 percent of Americans oppose same-sex marriage, with 53 percent in favor. The percentage in support has doubled in only fifteen years. There is a sharp generational divide: among those eighteen to twenty-nine-years-old, 73 percent support same-sex marriages. That number drops steadily with age, to 39 percent of those 65 and older. The result has been a massive political shift. Barack Obama is the first Democratic president to support same-sex marriage. He is also the last Democratic president to oppose it. The Republicans have begun, painfully and grudgingly, to do likewise.
So What Is Marriage? is an important book. It is clear, tightly reasoned, and a remarkably fast read for a dense philosophical argument. It should be instantly recognized as the leading statement of the case against same-sex marriage, together with Maggie Gallagher’s half of Debating Same-Sex Marriage (coauthored with John Corvino). Gallagher’s strategy is consequentialist, turning on baleful but improbable predictions about the effect of same-sex marriage on heterosexual familes. The authors of What Is Marriage?, on the other hand””Sherif Girgis and Ryan Anderson are unusually bright graduate students, and Robert P. George is the McCormick Professor of Politics at Princeton””are proponents of the New Natural Law theory, a philosophical school whose leaders are the Catholic scholars Germain Grisez and John Finnis….
O God, our Father, we are exceedingly frail, and indisposed to every virtuous and gallant undertaking: Strengthen our weakness, we beseech thee, that we may do valiantly in this spiritual war; help us against our own negligence and cowardice, and defend us from the treachery of our unfaithful hearts; for the sake of Jesus Christ our Lord.
–Saint Augustine (353-430)
Praise the LORD! O give thanks to the LORD, for he is good; for his steadfast love endures for ever! Who can utter the mighty doings of the LORD, or show forth all his praise?
–Psalm 106:1-2
That was a memorable day to me, for it made great changes in me. But, it is the same with any life. Imagine one selected day struck out of it, and think how different its course would have been.
Charles Dickens (1812-1870), Great Expectations, Chapter 9
Everywhere we look in America, we see signs of decline. That’s because we have largely forgotten God, but the good news is God has not forgotten us.
In 2 Chronicles 7:14, God says, “If My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land.”
In other words, America has two options: judgment or revival.
You recently decided to take the issue of gay marriage on, head-on, at the National Cathedral. What led you to that decision?
There’s my own track record on the issue and then there’s the cathedral’s process. I’ve been a proponent of same-sex marriage at least 20 years. I worked in the ’90s on this stuff at All-Saints Church in Pasadena, California, a progressive church in that part of Los Angeles. Los Angeles has a very large gay and lesbian population, it had an AIDS service center. I got to know a lot of gay and lesbian people well, personally, which I hadn’t before. And during my time there, that parish decided to do same-sex blessings. We aren’t talking about marriage yet. So, I’ve been involved in same-sex blessing and a couple of same sex marriages, really, over the last 20 years. But I had a book of essays about it.
On the public side, it’s that in 2012, thanks to all this activity that I and others did, the Episcopal Church authorized a liturgy, a ritual for same-sex blessings. And in the areas where marriage was legal, nine states plus the District, it could be locally adapted for marriage. The cathedral is an Episcopal cathedral, it’s part of the Episcopal diocese of Washington. So same-sex marriage has been legal in Washington for a while. Maryland just passed a referendum in November saying same-sex marriage is legal now. So all parts of our diocese were where same-sex marriage was legal.
The bishop and I met and said we’re going to start allowing same-sex marriage everywhere, in that diocese in January, and the cathedral would also do it. It was part of a long process in the Episcopal Church. We’ve had controversies over openly gay bishops and all that kind of stuff. We worked through those. Our denomination has come to a place that’s made it possible. And at our general convention in 2015, we’ll probably take up the marriage question.
Read it all (my emphasis).
I will take comments on this submitted by email only to at KSHarmon[at]mindspring[dot]com.
There are still relatively few women in tech. Maria Klawe wants to change that. As president of Harvey Mudd College, a science and engineering school in Southern California, she’s had stunning success getting more women involved in computing.
Klawe isn’t concerned about filling quotas or being nice to women. Rather, she’s deeply troubled that half the population is grossly underrepresented in this all-important field. Women aren’t setting the agenda and designing products and services that are shaping our lives. They’re getting only about 18 percent of the bachelor’s degrees in computer science, and in the workplace their numbers aren’t much higher.
Seated in her modest office on the Claremont, Calif., campus, Klawe, 61, reflects on the stereotype of computer scientists as anti-social nerds, saying it’s out of date. But she is quick to add that women often face barriers spoken and unspoken that discourage them from entering the field.
[KIM] LAWTON: On Thursday May 2nd, “The Children’s March” began. Students left their classrooms mid-day and gathered in Sixteenth Street Baptist Church. They came out marching and singing, row after row after row of them, some as young as six years old. Waiting police arrested them for parading without a permit, but the kids kept coming, and when the paddy wagons were full, the police had to get a school bus to take them all away. Nearly a thousand children had signed up to march, and more than 600 were taken into custody on that day.
LAWTON: As hundreds and hundreds more children showed up to demonstrate and face possible arrest, Bull Connor was anxious to restore order. He instructed his forces to bring out the fire hoses and the dogs.
Some of the most shocking confrontations happened in Kelly Ingram Park, across from the church, where monuments to the marchers now stand. Officials aimed the water hoses full blast at the marching children. McKinstry was among those hit.
[CAROLYN] MCKINSTRY: The water came out with such tremendous pressure and, uh, it’s a very painful experience, if you’ve never been hit by a fire hose and I thought, whoa.
A US government-appointed panel urged Washington Tuesday to step up pressure on Pakistan over religious freedom, warning that risks to its minorities have reached a crisis level.
In an annual report, the US Commission on International Religious Freedom also raised concerns about what it called a worsening situation in China, as well as problems in Egypt, Iran, Myanmar, Saudi Arabia and other nations.
The commission, which advises the government but does not make decisions, called for the United States to designate Pakistan, among eight other countries, as a “country of particular concern,” meaning it could be subject to sanctions if it fails to improve.
The Anglican Bishop of Selby is to retire in November after 10 years in the post.
The Right Reverend Martin Wallace, 64, said it had been an “enormous privilege” to serve people in the area.
Most songwriters in Nashville want to get their songs on the radio.
Keith and Kristyn Getty hope their songs end up in dusty old hymn books.
The Gettys, originally from Belfast, Ireland, hope to revive the art of hymn writing at a time when the most popular new church songs are written for rock bands rather than choirs.
They’ve had surprising success.
Leopold Engleitner, the oldest known survivor of the Nazi concentration camps, has died at the age of 107, his biographer said.
Engleitner, a conscientious objector whose life was documented in the book and film “Unbroken Will”, was imprisoned in the Buchenwald, Niederhagen and Ravensbrueck camps between 1939 and 1943.
He refused to renounce his Jehovah’s Witness faith to win his freedom but was eventually released, weighing just 28 kilograms (62 pounds), on condition that he agree to spend the rest of his life working as a slave agricultural labourer.
The economy lurched this spring into an even lower gear, from manufacturing to services to construction, leaving the Federal Reserve poised to prolong or expand its bond-buying stimulus.
Central bankers Wednesday kept benchmark rates near zero and quantitative easing purchases at $85 billion a month. But changes in their statement highlighted shifting emphasis.
“The Committee is prepared to increase or reduce the pace of its purchases to maintain appropriate policy accommodation as the outlook for the labor market or inflation changes,” it said.
The community of Roxbury had high hopes for its newest public school back in 2003. There were art studios, a dance room, even a theater equipped with cushy seating.
A pilot school for grades K-8, Orchard Gardens was built on grand expectations.
But the dream of a school founded in the arts, a school that would give back to the community as it bettered its children, never materialized.
Read it all (Video highly recommended).
For this purpose, then, the incorporeal and incorruptible and immaterial Word of God comes to our realm, howbeit he was not far from us Acts 17:27 before. For no part of Creation is left void of Him: He has filled all things everywhere, remaining present with His own Father. But He comes in condescension to show loving-kindness upon us, and to visit us. And seeing the race of rational creatures in the way to perish, and death reigning over them by corruption; seeing, too, that the threat against transgression gave a firm hold to the corruption which was upon us, and that it was monstrous that before the law was fulfilled it should fall through: seeing, once more, the unseemliness of what was come to pass: that the things whereof He Himself was Artificer were passing away: seeing, further, the exceeding wickedness of men, and how by little and little they had increased it to an intolerable pitch against themselves: and seeing, lastly, how all men were under penalty of death: He took pity on our race, and had mercy on our infirmity, and condescended to our corruption, and, unable to bear that death should have the mastery””lest the creature should perish, and His Father’s handiwork in men be spent for nought””He takes unto Himself a body, and that of no different sort from ours. For He did not simply will to become embodied, or will merely to appear. For if He willed merely to appear, He was able to effect His divine appearance by some other and higher means as well. But He takes a body of our kind, and not merely so, but from a spotless and stainless virgin, knowing not a man, a body clean and in very truth pure from intercourse of men. For being Himself mighty, and Artificer of everything, He prepares the body in the Virgin as a temple unto Himself, and makes it His very own as an instrument, in it manifested, and in it dwelling. And thus taking from our bodies one of like nature, because all were under penalty of the corruption of death He gave it over to death in the stead of all, and offered it to the Father””doing this, moreover, of His loving-kindness, to the end that, firstly, all being held to have died in Him, the law involving the ruin of men might be undone (inasmuch as its power was fully spent in the Lord’s body, and had no longer holding-ground against men, his peers), and that, secondly, whereas men had turned toward corruption, He might turn them again toward incorruption, and quicken them from death by the appropriation of His body and by the grace of the Resurrection, banishing death from them like straw from the fire.
–Athanasius, On the Incarnation of the Word
Uphold thy Church, O God of truth, as thou didst uphold thy servant Athanasius, to maintain and proclaim boldly the catholic faith against all opposition, trusting solely in the grace of thine eternal Word, who took upon himself our humanity that we might share his divinity; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.
We offer to thee, O Lord our God, the work which thou hast appointed for us this day. Help us to do it heartily and faithfully, as in thy sight and for thy glory, that so we may be drawn nearer to thee and confirmed in thy service, which alone is true freedom; in the name of our Master and Saviour, Jesus Christ.
–William Bright
None of us lives to himself, and none of us dies to himself. If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live or whether we die, we are the Lord’s. For to this end Christ died and lived again, that he might be Lord both of the dead and of the living.
–Romans 14:7-9
Provincial Secretary and Bishop of Eastern Zambia, the Rt Revd William Mchombo made the announcement after the Elective Assembly meeting held at the Cathedral of the Holy Cross in Botswana capital Gaborone on Saturday.
“I am pleased to let you know that Fr Metlhayotlhe Rawlings Belemi is the bishop-elect of the Diocese of Botswana,” said Bishop Mchombo. “The whole programme began with a solemn mass which was presided over by Archbishop of Central Africa Albert Chama.”
Italian police arrested four men on Tuesday, who are suspected of planning terrorist attacks in Italy, the US and Israel, reports Reuters News. One of the arrested men is believed to be a Tunisian former imam at a mosque in the city of Andria, in the southern Italian region of Puglia, where police said the terror cell was based. According to paramilitary police, the men aimed to train terrorists and send them to fight abroad, and are suspected of conspiracy to commit international terrorism and incite racial hatred.
According to investigators, the four men focused their recruitment activities among illegal immigrants, who were subsequently sent to training camps in Iraq, Afghanistan, Yemen and Chechnya. Police described the group as being characterized by “fierce anti-Semitism and anti-Western sentiment” and an aversion to states viewed as enemies in the context of religious war.
In the context of a widespread prevailing medical and social praxis that endanger that value of life perennially defended by the Catholic Church, it can be useful to offer some reflections on end-of-life issues, specifically on the difference between refusing extraordinary measures and suicide (both doctor-assisted and ”˜autonomous’).
A convention held recently at the Pontifical Lateran University in Rome on bioethics and end-of-life issues highlighted a number of fields where the Catholic perspective is in sharp conflict with either current medical practice, and trends threatening to go beyond de facto practice silently occurring between doctor, patient, and relatives in hospitals across the world, to become legislated practices, endorsed by law. One such field merits perhaps special attention, due to the likelihood that a given individual is to come across such a situation in the course of his or her life: the moral question regarding the refusal of possibly life-extending treatment, and the ensuing questions of whether this constitutes suicide, or differs moreover from the refusal of food and water.
In the issue of end-of-life practices, Fr. Maurizio Faggioni, O.F.M., professor of moral theology and bioethics at the Pontifical University “Antonianum” in Rome, affirmed that currently there is a distinction that needs to be made between assisted suicide and a refusing life-extending therapeutic measures.