Even if one ignores some very important issues ”“ such as just what DNA patterns can predict about the likelihood of developing any of the diseases for which risk factor screening is done (basically, little if anything); how using the 23andMe tests to determine health risks is currently prohibited by the FDA in the U.S.; and the potential for obtaining disrupting, disturbing, or even destructive information about family connections (which is a far from trivial possibility) ”“ serious additional concerns arise in this country. These stem from the ongoing absence of genetic privacy and genetic discrimination laws in Canada, a contrast with the U.S. where there are (some) longstanding protections against misuses of DNA data.

This suggests that when someone in Canada gets a report of its findings from 23andMe, there is no way to keep insurance companies or employers from asking about it. Maybe not directly, but during an interview, applicants might be asked if they have ever had any genetic testing and, if so, what was found. Not to reveal that testing was done could be seen as providing a false answer and thereby disqualify the individual from coverage or a job. Maybe this is not as bad as learning a father is not really the man you thought he was, or as pleasing as finding you have a sister who was adopted into another family living nearby, but definitely a more negative outcome than is desirable.

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A leading Nigerian evangelical, Samuel Kunhiyop, author of African Christian Ethics,serves as general secretary of Evangelical Church Winning All (ECWA), a 5-million-member denomination in Nigeria. ECWA has been doing frontline evangelism in Nigeria since 1954. In recent years, this group has planted hundreds of congregations in Muslim areas of Nigeria. Kunhiyop spoke with Timothy C. Morgan, CT’s senior editor for global journalism.

Is Nigeria as bad as we read in news headlines?

It’s even worse. Hundreds of churches have been destroyed, over 50 in Kano alone. One church and ministry has been built seven times and destroyed seven times. Another has been built three times and destroyed three times. Pastors have been murdered in their houses. Another was murdered in the church during a prayer service.

The situation is much worse further north in Yobe and Borno states, the headquarters of Boko Haram. People have fled residences where their forefathers lived for generations. Christians have been the victims.

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Sometimes, though, another analogy makes more sense. In this story, the US is the first to climb a cliff. Other countries are tethered to the US by ropes. The overall pace of ascent depends on the burden of debt each country has to carry. One false move by the US will wreck the entire enterprise. Yet the US will only get to the top if the others also make steady progress. At the moment, they are more in danger of losing their footing, thereby dragging down the US.

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Shortly after the TEC House of Bishops met in Taiwan, a group went to West Malaysia. They announced that they had heard the consecration of a new assistant bishop was about to take place and they were there to participate. Leaders in the Anglican Church in Malaysia said, “You are welcome””to our country. You cannot participate in the service however, because of the actions you have taken to tear the fabric of the communion and you remain unrepentant. We are not in Communion with you, so you cannot participate in the service.”

The visit was part of TEC’s initiative to demonstrate that they are fully part of the Communion and are in relationships with other Anglican Provinces. The tactic has been used in a number of places in Africa where they visit, are received with hospitality (because that is the culture of those people), and then take pictures to demonstrate that there are no significant issues even though there may be disagreement over things like sexuality.

In this case, the TEC plan did not work in Malaysia. The leaders in the Diocese of West Malaysia are very well informed and steadfastly faithful. Not only did they turn TEC away, they knew I was traveling in South East Asia so they sent me a message. “Can you change your travel plans to be at the consecration we are having in Kuala Lumpur? We want to demonstrate that we are not in Communion with TEC, but we are in Communion with the ACNA. If you can get here, we’d like to make your visit highly visible.”

I was able to change my itinerary and arrived in time to participate in the Consecration including the laying on of hands for Charles Samuel, consecrated as Assistant Bishop for the Panang district of the Diocese of West Malaysia.

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Here is a thesis: that the dynamic “x-factor,” the key to the upsurge of Anglican mission in the modern era, and its common feature still today, may be found in the lineage of Wesleyanism. Wesley’s ministry had a shape that has been repeated and reappropriated over and over again. In mission, we are all Methodists now, at least in our root assumptions and many of our strategies. To understand what I mean, we need to consider the particular pattern of Methodist mission and ministry. It was focused on inwardness, conversion, the heart, and yet it was lived out in small groups, “class meetings,” in which the converted held each other to account. In those groups members could confess their failings, be exhorted and encouraged by their peers, and pray for one another. The leaders and the impetus were lay.

The gospel has to be presented to all so as to be received freely in faith. It sounds simple, but with Wesley this reality came to the fore anew. Thus he felt impelled to go to those who had not heard. Shockingly for this time, he went to the openings of mines to preach to the miners at dawn. The sermons were in fact long, dry, and learned, and yet their effect was electric. His earnestness and willingness to go out to people were paramount.

Soon there were numerous converts, and as a result services were held in the open air, where they would sing. Methodism was in large measure a musical movement. Many of the hymns by the Wesley brothers were for devotions preparatory to Holy Communion, or as the congregation waited while the long lines went up for the sacrament. The movement was at once deeply evangelical and eucharistic. And it had spinoffs: lives of the converted changed, drinking was curtailed, family life improved, trades were learned, and money was saved. Social change and conversion were intertwined.

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After nearly 20 years as lead pastor of Seattle’s Mars Hill Church, Mark Driscoll has resigned. Driscoll, 44, had faced mounting criticism over church leadership and discipline within Mars Hill and how he wrote and promoted his popular books.

The decision came less than two months after Driscoll stepped down from leadership while the church investigated charges against him. Earlier in August, he had been removed from the church planting network he founded, Acts 29.

In a statement, the church’s board of overseers accepted his resignation, but emphasized that they had not asked Driscoll to resign and were surprised to receive his letter.

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The Sudanese Air Force dropped four bombs on an Episcopal Church of Sudan (ECS) complex in the Nuba Mountains on Friday (Oct. 10), church leaders said.

“The bombs have completely destroyed our church compound in Tabolo,” the Rev. Youhana Yaqoub of the ECS in Al Atmor, near the Tabolo area in South Kordofan state, told Morning Star News. “A family living at the church compound miraculously escaped the attack, although their whole house and property were destroyed.”

Kamal Adam and his family thanked God for their safety as they watched their house burn from the bombing, he said.

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Although Hansard now records the ABC’s response to Lady Howe’s Q4, in view of the nature of the debate[1] and his non-governmental position, such assurances carry different weight from those made by a government minister at the dispatch box and subsequently relied upon under Pepper v Hart.

With regard to the application of the Equality Act, the Archbishop’s specification of “parochial appointments” implicitly acknowledges that the House of Bishops considers other appointments differently, i.e. hospital chaplains. With regard to remarriage after divorce, this dispensation is not strictly within the gift of the bishops, as clergy are provided a “conscience clause” directly through s8(2) Matrimonial Causes Act 1965.

On Monday 20 October, the House of Commons will consider the Motion: “To approve a Church of England Measure relating to women bishops”. Following the expected vote in favour, the Measure will be presented to the monarch for Royal Assent after which it becomes part of the law of the land.

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Among the 253 participants in the Synod on the Family which will conclude here in the Vatican on Sunday are eight delegates from different Christian Churches who are sharing insights from their own communities and traditions. Among them is the Anglican Bishop of Durham Paul Butler who has specialised in children and family ministry within the Church of England. As a husband and father of four children, Bishop Butler also brought his own experience to the Synod and especially to those working in one of the English language groups this week.

Bishop Butler sat down with Philippa Hitchen to talk about his impressions of the two-week meeting and about the struggle within the Anglican world of reaching out to people in same-sex relationships while upholding the Church’s teaching on marriage and family life

Read and listen to it all (about 8 1/3 minutes).

The leader of the Anglican Church of Hong Kong has issued a statement calling for “dialogue” between pro-democracy protestors and government officials.

Archbishop Paul Kwong issued the statement Tuesday where he said that he was “saddened and distressed by the increasing social conflict.”

“In order to engage in real dialogue, we need to develop greater trust in one another. However this is not yet happening,” stated Kwong.

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Experts who study public psychology say the next few weeks will be crucial to containing mounting anxiety. “Officials will have to be very, very careful,” said Paul Slovic, president of Decision Research, a nonprofit that studies public health and perceptions of threat. “Once trust starts to erode, the next time they tell you not to worry ”” you worry.”

The risk of Ebola infection remains vanishingly small in this country. The virus is not airborne, not able to travel in the way that, say, measles or the SARS virus can. Close contact with a patient is required for transmission. Just one death from Ebola has occurred here, and medical care is light-years from that available in West Africa, where more than 4,400 people have died in the latest outbreak.

By contrast, in some years, the flu kills more than 30,000 people in the United States. Yet this causes little anxiety: Millions of people who could benefit from a flu shot do not get one.

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At its heart seeking to be mission-shaped is about the truth that the Good News of Christ is as necessary for the people who are not in our churches, or any church, as it is for those who freely acknowledge Jesus as the Lord of their life. It is to believe that God intends the renewed relationship that is made possible through Jesus to be available to people everywhere….

Becoming more attuned to our mission as God’s people is not just a matter for our leaders, or for those specially charged and equipped to the various callings. It is a matter for all of us, all Anglicans in every parish. We together are the body and as St Paul tells us, God has placed the members, each one of them, in the body, just as He desired. To paraphrase Bishop Tom Wright, the beatitudes are the agenda for the Kingdom people Jesus hascalled together as his church; or to quote him: “They are about the way in which Jesus wants to rule the world. He wants to do it through this sort of people.”

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This struggle is not simply a religious conflict, but a terrible mix of ethnicity, economics, social unrest, injustice between rich and poor, limited access to resources, historic hatreds, post-colonial conflict and more. It is impossible to simplify accurately. We cannot tolerate the complexities and so we seek to hang the whole confusion on the hook of religious conflict. And because even to do that on a global scale is complicated, we focus on one area, at present Iraq and Syria, while others””Sudan, Nigeria and most recently Israel and Gaza””are forgotten. Or, equally dangerously, we deny it is religious, in the illusion that religion makes it unfixable.

The clear religious and ideological aspects of the conflicts have to be tackled ideologically, including through the leadership of those who see the world in religious terms. Religious leaders must up their game and engage jihadism in religious, philosophical and ethical space. Religious justifications of violence must be robustly refuted. That is, in part, a theological task, as well as being a task that recognises the false stimulation, evil sense of purpose and illusory fulfilment that deceive young men and women into becoming religious warriors. As we have seen recently, many religious leaders have the necessary (and very great) moral and physical courage to see the need for an effective response to something that they have condemned. It is essential that Christians are clear about the aim of peace and the need for joint working and that Muslim leaders continue explicitly to reject extremism, violent and otherwise. Any response must bring together all those capable of responding to the challenge.

It is hard to exaggerate this point, and it is one that was picked up recently by Richard Dannatt, former Chief of the General Staff of the British army. We should be quite hesitant about considering this only as a war of self-defence. The justification for our use of military force rests principally in the extreme humanitarian need of the local communities.

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Keep us, O Lord, constant in faith and zealous in witness, after the examples of thy servants Hugh Latimer, Nicholas Ridley, and Thomas Cranmer; that we may live in thy fear, die in thy favor, and rest in thy peace; for the sake of Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

O Lord God, keep ever in our remembrance the life and death of our Saviour Jesus Christ. Make the thought of his love powerful to win us from evil. As he toiled and sorrowed and suffered for us, in fighting against sin, so may we endure constantly and labour diligently, as his soldiers and servants, looking ever unto him and counting it all joy to be partakers with him in his conflict, his cross and his victory; through the same Jesus Christ our Lord.

—-C. J. Vaughan

I love thee, O Lord, my strength.
The Lord is my rock, and my fortress, and my deliverer,
my God, my rock, in whom I take refuge,
my shield, and the horn of my salvation, my stronghold.
I call upon the Lord, who is worthy to be praised,
and I am saved from my enemies.

The cords of death encompassed me,
the torrents of perdition assailed me;
the cords of Sheol entangled me,
the snares of death confronted me.

In my distress I called upon the Lord;
to my God I cried for help.
From his temple he heard my voice,
and my cry to him reached his ears.
hen the earth reeled and rocked;
the foundations also of the mountains trembled
and quaked, because he was angry.
Smoke went up from his nostrils,
and devouring fire from his mouth;
glowing coals flamed forth from him.
He bowed the heavens, and came down;
thick darkness was under his feet.
He rode on a cherub, and flew;
he came swiftly upon the wings of the wind.
He made darkness his covering around him,
his canopy thick clouds dark with water.
Out of the brightness before him
there broke through his clouds
hailstones and coals of fire.
The Lord also thundered in the heavens,
and the Most High uttered his voice,
hailstones and coals of fire.
And he sent out his arrows, and scattered them;
he flashed forth lightnings, and routed them.
Then the channels of the sea were seen,
and the foundations of the world were laid bare,
at thy rebuke, O Lord,
at the blast of the breath of thy nostrils.

He reached from on high, he took me,
he drew me out of many waters.
He delivered me from my strong enemy,
and from those who hated me;
for they were too mighty for me.
They came upon me in the day of my calamity;
but the Lord was my stay.
He brought me forth into a broad place;
he delivered me, because he delighted in me.

The Lord rewarded me according to my righteousness;
according to the cleanness of my hands he recompensed me.

–Psalm 18:1-20

Births outside of marriage are increasing most among those without college degrees and in cohabiting couples ”“ as well as for those in their twenties, as Isabel Sawhill and Joanna Venator correctly note. This trend is driven as much by economic as social change, and so requires economic and well as social solutions.

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British ebola survivor Will Pooley is preparing to return to West Africa to provide medical support in the fight against the epidemic.

He is among the first wave of volunteers from the NHS and Public Health England who have begun training ahead of possible deployment to Sierra Leone.

The nurse, from Suffolk, said it was “something I need to do”.

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The Church of England is being urged to pray for victims of human trafficking at services this Sunday.

Freedom Sunday, a global day of prayer, action and worship backed by major Christian denominations in Britain, takes place on October 19.

Organisers have produced a set of resources for churches with prayers, Bible studies, reflections, case studies and sermon notes to help mark the day.

In a foreword to the resources, the Archbishop of Canterbury, the Most Revd Justin Welby, warns that human trafficking is a “grave crime” against humanity.

“It is a form of modern day slavery and a profound violation of the intrinsic dignity of human beings,” he wrote.

“It is intolerable that millions of fellow human beings should be violated in this way, subjected to inhuman exploitation and deprived of their dignity and rights.”

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At least 17 Ebola cases have been treated outside of West Africa in the current outbreak, including two Dallas hospital workers who have tested positive for Ebola. Most of these involve health and aid workers who contracted Ebola in West Africa and were transported back to their home country for treatment. Four cases were diagnosed outside of West Africa: A Liberian man who began showing symptoms four days after arriving in Dallas, a Spanish nurse who became ill after treating a missionary in a Madrid hospital and the two Dallas hospital workers who were involved in the treatment of the Liberian man. These cases are compiled from reports by the federal Centers for Disease Control and Prevention, the World Health Organization, Doctors Without Borders and other official agencies.

Read it all and examine the map.

What is a Liberian hospital like during an epidemic?

In many of the hospitals, there was no protective gear, and nurses were working without gloves and masks. We [SIM] had the advantage of being partnered with Samaritan’s Purse, which had flown in everything we needed to protect our healthcare workers. But still there was fear of being in an isolation unit and working with people. It took time before nurses could see that, yes, they could be protected and go in and come back out and be disinfected.

How did culture affect how you provided health care?

It was hard on families, if they had a patient or family members who were dying of Ebola, to not be able to touch the bodies if they did pass away. In African culture, customarily, after death they do a body washing, so there’s a lot of touching. Once a person dies, that’s when the viral load is at its peak.

David: There’s also a good deal of stigma from the community. People would not take their family members to an isolation unit because they knew it would be regarded as a death sentence. Instead, they would try to keep them hidden at home.

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Attalaf al Nour, a farmer who lives in Iraq’s Sunni heartland, long enjoyed a simple life that revolved around livestock, crops and trips to the city to sell his grain.

But since July, when Islamic State militants swept into Iraq, his world has been upended by new geographic and political borders that don’t yet appear on any map. They are fracturing Iraq’s fragile cohesion by forcing thousands of families to cross, at their peril, militant checkpoints to reach their markets, schools and jobs.

“Iraq is broken like never before, thanks to Daaesh,” said Mr. Nour, using the Arabic acronym for Islamic State. “We are all divided and our lives are now upside down.”

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Allowing women to become bishops is “long overdue”, the Archbishop of Canterbury Justin Welby has said, as the change was approved by the Lords.

Peers accepted the General Synod proposal, passed by the Synod in July, without a vote.

It is expected to be approved by MPs next week, allowing it to become law.

Speaking in the Lords, the archbishop urged the government to bring in legislation to allow women bishops to join him in the upper house.

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For many people within the Church of England and others it has been a process full of frustration when looked at from the outside; and it has been somewhat baffling, particularly in recent years, that something which seems so simple and obvious should have become such a considerable problem. After all, surely the big step was taken in the early 1990s with the admission of women to the priesthood ”“ and that indeed is true theologically and psychologically. What matters to most people in the church is who the vicar is.

Nevertheless, the Church of England at the Reformation did not opt for a system of congregational or Presbyterian governance. We remained, like the Roman Catholic and Orthodox communions, an episcopal church where bishops are the leaders in mission and ministry; give authority to others as ordained ministers of the Gospel through the laying on of hands; and above all are the focus of unity ”“ and that is very relevant to the structure of this Measure.

It is because bishops are at the heart of Anglican polity ”“ indeed are included in the Lambeth-Chicago Quadrilateral as one of the four defining features of Anglicanism ”“ that the process of securing agreement to this legislation has been so long and difficult.

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Another question has to do with the relationship between the seminary and the Church (large C, meaning denominations). Churches started seminaries. People who are heavily invested in Church have funded these institutions. Churches entrust their candidates to seminaries so that they might be equipped to pastor, teach, and lead us. Since Dunkle and Copenhaver are ordained ministers, should the Church be consulted? Should the boards listen to our denominations? Of course, the lines are blurry. Boards and Churches are often members of one another. But I’m wondering about the relationship on an official capacity, should there be more mutuality in place when making such major decisions? Decisions that could have a major impact on the seminary’s future viability?

Churches have worked hard to make sure that standards in place, particularly when it comes to women, people of color, and a variety of sexual orientations. If the reports are valid, Dunkle has acted far outside of the Church’s professional standards. Should a seminary president (who is also ordained) be held to the same standards that we expect of the pastors?

Churches have worked hard to make sure that standards are in place when it comes to sexual relationships. We all have friends and loved ones who have been caught in scandals. Forgiveness and love are extremely important. The Church has figured out ways in which pastors are cared for and brought into reconciliation with their community and calling. This looks different in different circumstances. Sometimes the person needs to step down from pastoral duties, consent to spiritual direction, or go to therapy. Pastors work to make amends with their families and their communities.

In both cases, it seems like there has been a disregard of the Church.

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…this is a classic case of predatory pricing: set your price low enough long enough to do real damage to competitors, and reduce their market share, not just immediately, but in the middle to long term.

Now admittedly some pet targets may not be hurt as badly as hoped. Russia will suffer more of an opportunity loss than an actual cost from the price reduction, since the ruble has fallen significantly against the dollar. The Saudis may hope to partially displace Russia as a supplier of oil to Europe (now roughly 1/3 of the total) but refineries would need to be retooled to refine the Saudi’s light crude, so it isn’t clear whether even what amounts to bargain prices will offset this cost (and readers point out that Russian crude may also produced a better mix of distillates for European use, since they are much heavier users of diesel fuel than the US).

But aside from the not-inconsiderable economic impact, the surprise Saudi step looks to be an even bigger geopolitical winner. The US and Riyadh have been at odds for over a year; the Saudis were particularly unhappy over the US failure to try to topple Assad last summer (you may recall the intensity of the Administration warmongering versus the dubious US interest; even Congress showed an unexpected amount of backbone and made its lack of support for Syrian adventurism clear). The Saudis have also long been less than happy with the US refusal to attack Iran (which is a rare case of the US acting as a responsible hegemon and curbing a putative ally with a bad case of blood lust). That unhappiness has ben compounded by the US now effectively helping the Assad regime and working in as distanced a manner as possible with Iran in targeting ISIS.

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For the American and British economies it has been a long road out of the woods, but the journey is nearing its end. America’s unemployment rate fell below 6% in September. Britain’s economy, where output was up 3.2% in the year to June, is growing faster than any other big rich country’s. Central bankers are counting the days until they can raise interest rates.

Virtually everywhere else, however, the news is grim and getting grimmer. The euro zone, the world’s second-biggest economic area, seems to be falling from a feeble recovery back into outright recession as Germany hits the skids. Shockingly weak industrial production and export figures mean Germany’s GDP is likely to shrink for the second consecutive quarter””a popular definition of recession. Japan, the world’s third-biggest economy, may also be on the edge of a downturn, because April’s rise in the consumption tax is hurting spending more than expected. Russia’s and Brazil’s economies are stagnant, at best. Even in China, still growing at a suspiciously smooth 7.5% a year, there are worries about a property bust, a credit bubble and a fall in productivity

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