I don’t consider myself to be a “Church Planter” for two reasons. First, I was not the initial planting priest in either of the two church plants I’ve been a part of. At Church of the Apostles, Columbia, I was a seminarian, and then a staff member under Fr Chip Edgar during its planting phase. At Resurrection I became the first full-time Rector, as the church was still in a “plant” phase. Fr Victor Oliver had helped the initial core group get organized, and the church was already meeting on Sundays for worship with 40-50 people.

That said, I’ve had the great opportunity to see two churches grow from plant to fully established local church, and to be a part of leadership on teams that helped make that happen.

Second, I am not a big risk-taking, entrepreneurial, dynamic guy.

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Though have physical or mental disabilities, studies show that of medical schools teach their students how to talk with disabled patients about their needs.

More than half of medical school deans that their students aren’t competent to treat people with disabilities, and a similar percentage of graduates agree. Accreditation and licensing boards don’t require clinicians to demonstrate knowledge or skills in treating patients with disabilities.

Numerous have found people with disabilities receive inferior health care, including less information about prevention and fewer screening tests.

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[Robert] Putnam has spent much of his academic life as America’s chief chronicler of declining social institutions ”” a dour task, cheerfully performed. In the 1990s, he began drawing together the disparate evidence of declining attendance at bowling leagues, church services and Moose lodges. His data points included the falloff in yearly picnic attendance and a rise in the incidence of drivers giving each other the finger.

It was the composite image of one of the most powerful forces of modernity: a rising individualism that “liberates” people from social commitments that make their lives orderly and pleasant.

Even worse, the extent of this trend is not distributed equally in society. Putnam’s recent work ”” to be summarized in a forthcoming book called “Our Kids” ”” focuses on how the consequences of institutional decline are felt disproportionately among the working class, leaving vast numbers of youths disconnected from the promise of American life.

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The decline of religion in sometime Protestant Britain is a matter of serious historical interest not because Britain is still a world power, but because it was the first country to enter modernity through the furnaces of the first industrial revolution and now lies with sometime Protestant Holland close to the epicenter of northwest European secularity. Interestingly the British pattern is reflected in Australasia, above all in New Zealand, which is England and Scotland geographically “upside down.” The other two closely affiliated societies, the U.S. and Canada, are sufficiently different in their religious patterns to continue to intrigue historians and sociologists working on comparative trajectories of secularization.

Nearly half a century has passed since I first raised questions about secularization as a universal trend and almost as long since I proposed a delimited theory of secularization pointing to sharply varied historical patterns even in its Western European epicenter. Since then the debate has shifted back and forth, with contributions in Britain by scholars like Grace Davie stressing mutation and the exceptional character of “secular Europe,” or Steve Bruce (like Simon Green in his new book, following Bryan Wilson) stressing irreversible and potentially universal decline and religious privatization, or analyses of contemporary spirituality by scholars like Linda Woodhead and Paul Heelas. Something depends on how broadly you define religion, and much depends on how wide you cast your net back in time and across cultures globally. However you look at it, Britain offers a major instance, either of the universal fate awaiting religion as a significant social force everywhere, or else of peculiar features shared with much of northwestern Europe. The debate could hardly be more fundamental.

Simon Green is a historian writing about the institutional death of Protestantism, particularly in its Puritan form as the most characteristic expression of English religion during the period between 1920 and 1960.

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Like real estate agents the world over, Rahul Rewal asks his clients if they have children or pets, since both limit options. But there is another crucial but often unspoken question: Are they Muslim?

“I tailor the list of places that I show Muslims because many landlords, even in upper-class neighborhoods, will not rent to them,” Mr. Rewal said. “Most don’t even bother hiding their bigotry.”

Discrimination against Muslims in India is so rampant that many barely muster outrage when telling of the withdrawn apartment offers, rejected job applications and turned-down loans that are part of living in the country for them. As a group, Muslims have fallen badly behind Hindus in recent decades in education, employment and economic status, with persistent discrimination a key reason. Muslims are more likely to live in villages without schools or medical facilities and less likely to qualify for bank loans.

Now, after a landslide electoral triumph Friday by the Bharatiya Janata Party of Hindu nationalists, some Muslims here said they were worried that their place in India could become even more tenuous.

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O Heavenly Father, by whose gracious will we have been born again by the Word of truth: Make us ever swift to hear that Word and responsive to its saving message, that henceforth we may live as those who are partakers of thy new creation; through Jesus Christ our Lord.

–Frank Colquhoun

Finally, brethren, we beseech and exhort you in the Lord Jesus, that as you learned from us how you ought to live and to please God, just as you are doing, you do so more and more. For you know what instructions we gave you through the Lord Jesus. For this is the will of God, your sanctification: that you abstain from unchastity; that each one of you know how to take a wife for himself in holiness and honor, not in the passion of lust like heathen who do not know God; that no man transgress, and wrong his brother in this matter, because the Lord is an avenger in all these things, as we solemnly forewarned you. For God has not called us for uncleanness, but in holiness. Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.
But concerning love of the brethren you have no need to have any one write to you, for you yourselves have been taught by God to love one another; and indeed you do love all the brethren throughout Macedo”²nia. But we exhort you, brethren, to do so more and more, to aspire to live quietly, to mind your own affairs, and to work with your hands, as we charged you; so that you may command the respect of outsiders, and be dependent on nobody.

–1 Thessalonians 4:1-12

This means that we must be crystal-clear about the difference between training people to perform publicly useful tasks, and educating people who will ask constructively critical questions in public life, who will understand the forces that shape it and know how seriously (or not) to take the confused mass of propaganda and fashion that swirls around in the overpopulated information culture of our age. The most important bit of “impact” any university course can have is to help people to become intelligent citizens ”“ and that means helping them to see what a critical argument looks like, and to see what genuine thinking is. Part of the function of a university that works really well is to bring different kinds of thinking together, and bring them into conversation so that we learn to recognise the same rigour and high expectations in other fields of study and skill.

Learning to appreciate that good thinking is both diverse and convergent, and that it works in many different ways but is always characterised by rigorous self-awareness and self-challenge, is essential to a healthy public life. Citizens who have never thought about what good argument looks like, or who have never been challenged to recognise the solidity and quality of a different sort of skill from their own, are at the mercy of those who know how to press buttons for emotional responses, self-defensive responses, that just reinforce what makes us feel safer and better. All good education should be teaching us how to be free from that kind of slavery.

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Following the sentencing to death of a pregnant Sudanese woman for refusing to abandon her Christian faith, the Anglican Archbishops of Aotearoa, New Zealand and Polynesia are calling on all people of good-will to raise their voices in protest.

Archbishops Brown Turei, Philip Richardson, and Winston Halapua, say it is hard to find words to describe the plight of the woman. The Archbishops believe people across all faiths, who seek charity, love, and justice, will find the court’s decision hateful and heartless

Meriam Ibrahim and her Christian husband were married in 2011. They have an 18-month-old son. A court, in the Sudan capital of Khartoum, has sentenced Meriam to flogging for marrying a non-Muslim and to death for abandoning the Muslim faith for Christianity.

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The 1932 partial Serenity Prayer is the data point that clinches the argument for “R.N.” (Reinhold Niebuhr) as Wygal’s source for the prayer and as its originator.

Many of the early occurrences of the prayer were in YWCA contexts; Wygal, a longtime YWCA official, is a highly plausible disseminator for those YWCA usages. Beginning in 1937, other commentators ascribed the origination to Niebuhr, including an attribution in a booklet titled “Prayers for a Busy Day,” published by the YWCA in 1938, and there were no competing claims of authorship until some years later.

Perhaps now we can be serene knowing that the long-standing dispute over who wrote this beloved prayer has at last itself attained serenity.

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Together Passover and Shavuot also teach that accepting the Ten Commandments at Sinai endowed the world with a sense of purpose and destiny. That acts as a guide for how to use freedom. The Passover story makes clear that God did not liberate the Jewish people merely to free them from bondage. God emancipated the Israelites to serve God in the desert, accept the Ten Commandments on Mount Sinai, and then strive to live them out in their daily lives.

The exodus from Egypt and the receiving of the law at Sinai have permeated cultures well beyond Judaism for centuries. These two events are in fact cornerstones for the modern global civilization. They gave civil society a code by which to conduct personal lives and create legal systems. They motivate people to lead what Rev. Rick Warren calls a “purpose-driven life.” And they may be in part what President John F. Kennedy meant in the closing words of his 1961 inaugural address: “Let us go forth to lead the land we love asking his blessing and his help but knowing here on Earth God’s work must truly be our own.”

Shavuot begins after sunset on Tuesday, June 2. Let us gather together that evening with believers of all persuasions and discuss what Sinai and the Ten Commandments mean to each of us””our history, our responsibility and our destiny. Call it a Sinai Seder.

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Fleet Street is to lose its last religious affairs correspondent next week when Ruth Gledhill leaves The Times.

Gledhill has confirmed her position is being made redundant as she leaves the paper after 27 years.

The Daily Telegraph has a social and religious affairs editor, John Bingham, but Gledhill is believed to be the last full-time UK national newspaper reporter dedicated to covering religion.

Meanwhile, Caroline Wyatt was appointed as the BBC News’s religious affairs correspondent after seven years working as a defence correspondent for the corporation last week. She replaces Robert Pigott, who is moving to become a BBC news correspondent.

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Morgan travels to Nashville, TN ”“ the buckle of the Bible Belt ”“ to become a guest preacher at an atheist church, a controversial and growing movement in the U.S. Along the way, he visits evangelical mega-churches, Baptist gospel churches, mosques, Mormon gatherings, and more to try and figure out exactly why people need religion in their lives, why it creates so much conflict in this world, and what his own message is for his Sunday sermon.

(You can also find a brief Tennessean article there).

Read the program transcipt here.

Bishop Francis X. DiLorenzo has urged Roman Catholics attending a one-of-a-kind Catholic and Episcopal church to worship at a nearby parish because he has not been able to find a “suitable priest” to serve the blended congregation.

It was the latest round of adversity for a church that has battled to maintain its ecumenical mission in the face of flagging support in the Catholic hierarchy.

In a letter read Sunday to members of the Church of the Holy Apostles, DiLorenzo noted that the 36-year-old congregation’s interim Catholic priest is in poor health and has been unable to serve consistently.

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The recent news about the botched execution of an Oklahoma death row inmate has not affected the way Americans view the death penalty. Sixty-one percent say the death penalty is morally acceptable, similar to the 62% who said so in 2013, although both figures are down from a high of 71% in 2006.

The results are based on Gallup’s annual Values and Beliefs poll, conducted May 8-11. On April 29, an Oklahoma death row inmate given a lethal injection appeared to suffer for an extended period of time until finally dying of a heart attack. That incident led to the postponement of a second execution scheduled in Oklahoma that day and raised questions about the methods used to execute prisoners.

The case did not fundamentally alter Americans’ perceptions of the death penalty, however, with a solid majority viewing it as morally acceptable. This percentage is similar to the 60% who say they favor the death penalty as punishment for murder in Gallup’s October update.

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A Chinese weapons supplier on Friday rejected claims that it sold Syria chlorine gas, an unusual statement from a tight-lipped company that reflects Beijing’s desire to distance itself from chemical weapons.

In a statement, China North Industries Corp. said a “comprehensive review” of company records revealed that it has never exported chlorine or chlorine products to Syria. The company, known as Norinco, said it is “a responsible major international defense company” that conforms to the Chinese government’s goals on non-proliferation.

The statement followed a report Tuesday from the group Human Rights Watch that documented what it said were signs of the use of chlorine gas in northern Syria in April. Images on the group’s website showed yellow canisters with the markings “CL2,” the chemical symbol for chlorine gas, and “NORINCO.” Chlorine is lethal in high concentrations and was used in chemical warfare as early as the World War I.

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India’s main opposition BJP has risen like a phoenix from the depths of despair.

As the leads poured in on Friday morning, it was clear that the party is steaming ahead to its biggest victory in 30 years. This, after two losing two elections in a row – the party was able to mop up only 116 seats in 2009.

Today, the BJP on its own is on course to win more than the 272 which it needs to gain a simple majority, and its 28-party coalition is leading the vote count in over 300 seats.

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Update: From an SMH article:

“It’s a tsunami … the BJP has levelled the Congress and this is a new era in Indian politics,” BJP chief media spokesman Srikant Sharma told Fairfax Media.

“The Gandhi family is finished. They are no longer a force in Indian politics. India has moved past them, they are history,” he said.

The truth is that fewer young couples are choosing traditional church weddings. An increasing number of couples choose a small civil ceremony, or a Christian ceremony offsite, or no wedding at all. Many establish a household and a life together without any official civil or religious sanction. These changes in relationships and in commitment decisions feed a growing apprehension that young people are divorcing themselves from the church. If couples are not choosing typical church weddings, doesn’t that indicate the marginalization of the church in these people’s lives and, by extension, in society at large? And so congregations like Matthew’s ask anxiously: Why wouldn’t a pastor unquestioningly embrace a couple asking to be married? Why would a pastor pass up a chance to draw a young couple into the church?

But perhaps that’s the wrong question. Perhaps the question we should be asking is, What does it mean for a couple to get married in the church? One of my seminary professors once recited the nursery rhyme: “Here is the church, and here is the steeple. Open the doors and see all the people.” Then he added, “Of course, it’s only when you open the doors that you see the church. The church is the community.” Viewed in that light, Matthew did not deny the engaged couple a church wedding but instead offered them one.

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The whereabouts of more than 200 schoolgirls abducted in northern Nigeria remain unknown a month after their kidnapping. Never the less, the Archbishop of Canterbury has cautioned against military intervention by Western nations to find them.

Writing in the Church Times (below), Archbishop Welby says that defeating Boko Haram, the Islamist militants who snatched the teenagers from their school in Chibok, would take a combination of local police work, winning the hearts and minds of Muslims inthe region, and economic development.

He also writes: “External intervention is always difficult. In the first place, our history as the colonial power, and the role of the USA in Iraq and Afghanistan, makes both countries (and indeed much of the ‘Christian West’) suspicious for many Muslims.”

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State schools are creating amoral children because they spend more time on academic studies than learning right from wrong, a leading independent school headmaster will say today.

The pressure to get excellent results is distracting teachers from imparting good values to pupils, according to Richard Walden, chairman of the Independent Schools Association.

Private schools, by contrast, turn out young people with emotional intelligence and moral understanding, he is due to tell the association’s annual conference in Warwickshire .

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O God, steadfast in the midst of persecution, by whose providence the blood of the martyrs is the seed of the Church: As the martyrs of the Sudan refused to abandon Christ even in the face of torture and death, and so by their sacrifice brought forth a plenteous harvest, may we, too, be steadfast in our faith in Jesus Christ; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.

Eternal God, look mercifully upon the broken body of thy Church. Draw its members unto thee and one to another by the bands of thy love; that its restored unity may bring healing to the nations, and the life of mankind may glorify thee; through Jesus Christ our Lord.

–The Pastors Prayerbook

Now may our God and Father himself, and our Lord Jesus, direct our way to you; and may the Lord make you increase and abound in love to one another and to all men, as we do to you, so that he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.

–1 Thessalonians 3:11-13

For several years, membership in Southern Baptist churches has been in decline. The American denomination hit its peak in 2005 with 16.6 million members, and since then, communities have seen a steady drop, hitting 15.8 million members in 2012. That’s nearly one million members lost in roughly a decade””a period during which the overall U.S. population grew by more than 18 million.

But arguably, the more significant decline is happening within church communities: They’re not performing as many baptisms anymore. The top baptismal year was 1999; since then, the ritual has become more and more infrequent, dropping by about 25 percent.

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The lands lying between the Baltic and the Black Sea have had many names: the “bloodlands” of the second world war, the “captive nations” of the cold war, the “ex-communist” countries of the post-Soviet era and, for many, the “new members” of the European Union. Before the 2003 Iraq war, Donald Rumsfeld, America’s defence secretary, praised “new Europe” as pro-American, unlike “old Europe” (ie, France and Germany). The French president, Jacques Chirac, then chided the easterners as having “missed a great opportunity to keep quiet”.

The nomenclature must now change again, because of Ukraine. In its response to Vladimir Putin’s revanchism, Mr Rumsfeld’s new Europe is remarkably similar to the old one: divided roughly between north and south. Poland and the Baltic three are hawkish, believing that Russia has irrevocably changed the post-war order; Bulgaria and Hungary are among those opposed to tough sanctions who hope that business with Russia will somehow return to normal.

This spectrum might be a welcome sign of normality, if only the stakes were not so high. The divisions of eastern Europe aggravate those of the EU as a whole. Nobody tells easterners to shut up any more; even France is wooing them. But if the countries closest to Russia, with direct experience of Soviet occupation, cannot agree on sanctions, why should others endanger their still-fragile economies?

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The Province of British Columbia formally apologized to Chinese Canadians Thursday for historical wrongs and racism dating back to Confederation.

Premier Christy Clark read the apology into the legislature, which was supported by the Opposition NDP and other MLAs.

“On behalf of the Province of British Columbia, and on behalf of the entire legislative assembly, we sincerely apologize for the provincial government’s historical wrongs,” said Clark.

“We are sorry for the discriminatory legislation and racist policies enacted by past provincial governments. We will ensure that this never happens again.”

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“Take from us all doubt and mistrust. Lift our thoughts up to thee….” as the prayer said this morning. Don’t miss the shot in the middle of Saint Paul’s Cathedral. Watch it all.

A Sudanese judge on Thursday sentenced a Christian woman to hang for apostasy, in a ruling which activists described as “abhorrent”.

Born to a Muslim father, the woman was convicted under the Islamic sharia law that has been in force in Sudan since 1983 and outlaws conversions on pain of death.

Meriam Yahia Ibrahim Ishag, 27, is married to a Christian and eight months pregnant, human rights activists say.

“We gave you three days to recant but you insist on not returning to Islam. I sentence you to be hanged,” Judge Abbas Mohammed Al-Khalifa told the woman, addressing her by her father’s Muslim name, Adraf Al-Hadi Mohammed Abdullah.

Khalifa also sentenced Ishag to 100 lashes for “adultery”. Under Sudan’s interpretation of sharia, a Muslim woman cannot marry a non-Muslim man and any such relationship is regarded as adulterous.

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The church in South Sudan is ‘leading the struggle against violence’ says Archbishop Justin Welby in this interview with Episcopal News Service

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Watch it all. The Wash. Post wrote up the background:

Sorry, if the pivotal episode of your favorite TV show is on and a tornado warning is issued, TV stations can, should, and will cut in and cut off programming to provide potentially life-saving storm coverage.

Typically, the shows are streamed online, either in real-time or after the fact for your viewing pleasure.

But that never stops some angry viewers from bombarding stations with nasty complaints over missing such indispensable shows as Grey’s Anatomy and Big Bang. They sometimes take the form of obscenity-laden tirades. Gawker reproduces some of these selfish missives, too profane to share here.

Monday morning, something beautiful happened. KSFY anchor Nancy Naeve ”“ out of Sioux Falls, South Dakota ”“ spoke her mind on this disgusting practice…