Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.
–Psalm 1:1-3
After days of razing villages and pitiless massacre, Boko Haram finished the week with its most chilling atrocity.
As people bustled through the Saturday market in the Nigerian city of Maiduguri, a device borne by a ten year-old girl exploded near the entrance.
A witness said the girl probably had no idea that a bomb had been strapped to her body.
The explosion just before lunch killed 20, including the girl, and injured 18, according to the police.
Britain’s fear of criticising Islam has led to a self-imposed ”˜blasphemy law’, the former Archbishop of Canterbury Lord Carey has warned.
Lord Carey’s comments come days after the brutal slaughter of journalists at the offices of Charlie Hebdo magazine, which printed cartoons mocking the prophet Mohammed.
He added that the Press should be encouraged to print controversial material, even if Muslims find it offensive.
It is unbelievable that a modern democracy only managed to get round to disposing of these embarrassing laws so recently, but I find it even more shocking that a de facto blasphemy law is operating in Britain today.
The fact is that publishers and newspapers live in fear of criticising Islam. BBC guidelines, we have learnt recently, forbade the publication of images of the founder of Islam, even though this prohibition has not always been universal or absolute in Muslim history. Hastily revising its own guidelines, the BBC has now re-entered the 21st century, even picturing a Charlie Hebdo front cover on Newsnight featuring a cartoon of Muhammad.
Yet since 1988 and the hounding of Salman Rushdie and his publishers over The Satanic Verses, there has been a threat over free speech posed by radical and political Islam. I wish back then we had dealt with it. Every publisher and newspaper at the time throughout the world should have concertedly published extracts from The Satanic Verses to spread the risk and challenge extremist notions of blasphemy and apostasy, which surely apply only to consenting Islamic believers and not to ”˜kaffirs’ and ”˜heretics’?
Yet since 1988, the spectre of extremist censorship has reared its ugly head time and time again.
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We were enriched and strengthened in our apostolic ministries through the inspiring sessions presented by the Rt. Rev. John A.M Guernsey, Bishop of the Diocese of the Mid-Atlantic and Dean of Provincial Affairs, and the Rt. Rev. Dr. Ray Sutton, Bishop Coadjutor of the Diocese of Mid America (REC) and Provincial Dean.
Bishop Guernsey spoke about the importance of a bishop’s prayer life and accented his presentations with powerful testimonies of the ways Almighty God had answered prayers of faith and vision. We were reminded that Jesus himself instructed the disciples to pray earnestly to the Lord of the Harvest to send out laborers into his harvest (Luke 10:2). Each afternoon the College of Bishops was enriched by Bishop Sutton’s outstanding and anointed teaching on the office of the Bishop. He presented an historical survey of the ministry of the bishop, highlighting many godly examples for us as we seek to live, pray, love, and minister.
In surveying seven eras in the history of the Church, from the Apostolic Age of the New Testament to the present day, Bishop Sutton challenged the College to recover the best of the apostolic office as it has been revealed in Scripture and experienced in the life of the Church. His presentation concluded with a tremendously stirring call to us to fulfill our vocations….
We gave thanks for the presence of Bishop Mark Lawrence throughout the meeting. Our prayers continue to be with him and the faithful people whom he leads in the Diocese of South Carolina
In the latest campaign by the African Islamic militant group Boko Haram, hundreds of gunmen reportedly overtook the town of Baga, its neighboring villages, and a multinational military base.
During a five-day attack in Nigeria’s northeast, the heavily armed militant group descended on joint-run African military base, one of the few remaining government-run operations in the area. Upon seeing the gunmen, the military guards abandoned their posts.
In recent days, Boko Haram has attacked and destroyed 16 villages. Official death tolls have not been recorded, but reports vary widely, with anywhere from 200 to as many as 2,000 Nigerians killed, according to Amnesty International on Saturday.
2. Humility presses against the values of the world and of American culture. To say we live in a narcissistic age is hardly news. But while our age may be particularly at ease with some of the most obnoxious and flagrant expressions of this form of arrogance, Christians realize this has been the spirit of the age since Genesis 3.
Christian scholars increasingly find themselves situated within a culture that prioritizes celebrity, that tells us of the necessity of “establishing our platform” and “building our brand.” Humility is essential for civility, and the deficit of both is reaching epidemic levels within American life, including in the academy. If you think the scholarly guild is immune from this toxicity, think again. Sure, we might dress it up in more genteel clothing (read a C.V. sometime to see what I mean), but it is there nonetheless: an aspiration to set ourselves above and apart from those within our own community.
In an age that has commodified all things, including education and the life of the mind, the pressure toward self-promotion, caustic polemicism, and visceral reactionism is everywhere. Christian scholarship framed by humility will be swimming upstream against these tides.
What is at least relatively new about the “new atheism” is its aggressiveness and its attitude of absolute certainty (in that curiously mirroring conservative Christianity, its main antagonist). Atheists can be described as people who have heard a voice from heaven telling them that heaven does not exist. There have been tormented atheists such as Friedrich Nietzsche, who proclaimed the “death of God” (he understood that this event, if it really took place, would be a cosmic tragedy). More recently Albert Camus in his novel The Plague depicted individuals who, without the comforts of faith, heroically defy suffering and evil. This is a far cry from the flippant contempt for religion that characterized H.L. Mencken (I would see him as a precursor of the post-1960s intelligentsia). He once proposed that the universe is a gigantic ferris wheel, that man is a fly who happened to land on it, and who thinks that the whole contraption was created for his benefit. (The shallowness of Mencken’s view of religion should not detract from his having been one of America’s great satirists.)
Update from the BBC
More than three million people have taken part in unity marches across France after 17 people died during three days of deadly attacks in Paris.
Up to 1.6m are estimated to have taken to the streets of the French capital.
More than 40 world leaders joined the start of the Paris march, linking arms in an act of solidarity.
The marchers wanted to demonstrate unity after the attacks on satirical magazine Charlie Hebdo, police officers, and a kosher supermarket.
The French government said the rally turnout was the highest on record.
Read it all
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EN DIRECT : toute l'actu FRANCE 24 en Français by france24
When Heather Remy tells friends she’s heading to church, they know she means the beach. It’s where she thinks, meditates and feels connected to something larger than herself.
But she doesn’t call that God or Christianity.
Despite growing up Catholic, she no longer believes in Jesus and hasn’t warmed a pew in years. Instead, she believes in a spiritual energy, something that binds living things, but not in a divine creator pulling the puppet strings of humankind.
“I think everything falls into place so nicely that I don’t believe it is all coincidence,” she said. “I try to keep my mind open as much as possible.”
Bishop Mark Lawrence is our special guest–read it all.
…it was only after breaking cover on Tuesday night that he realised the true scale of the attack, which it is feared may be one of the worst in the six-year insurgency.
“For five kilometres (three miles), I kept stepping on dead bodies until I reached Malam Karanti village, which was also deserted and burnt,” he said.
Almighty God, who at the baptism of thy blessed Son Jesus Christ in the river Jordan didst manifest his glorious Godhead: Grant, we beseech thee, that the brightness of his presence may shine in our hearts, and his glory be set forth in our lives; through the same Jesus Christ our Lord.
–Scottish Prayer Book
Praise the LORD! Praise the LORD, O my soul! I will praise the LORD as long as I live; I will sing praises to my God while I have being. Put not your trust in princes, in a son of man, in whom there is no help.
–Psalm 146:1-3
You can find the background there and today’s news is here.
I write today to let you know that after much prayer and consideration, I am convinced that the time has come for me to retire from my position as Rector of the Church of the Holy Cross. I believe that I have run my portion of the good race and that it is right for me to pass the baton to the next generation.
I am excited and delighted to tell you that Bishop Lawrence met in a private session with your vestry (without my presence) and after prayer and discussion the vestry unanimously chose Chris Warner to become our next rector. I am of the opinion that there is no better person for the position anywhere.
…not only was I starting to feel left out during dinner table conversations about the latest viral phenomenon, I also realised that social media was the best way to disseminate my writing work. I wrote to be read, not so my words would simply disappear forever into the cloud. If I had ideas, I needed to get them out there.
However, aside from sharing my articles, I’ve actually had some difficulty in knowing what else to say. Well meaning techy friends gave me advice: find your ”˜thing’ and just be interesting about it. But it’s felt like a hard task to be witty and engaging about my ”˜thing’ which happens to be the subject of religion and spirituality. As an Anglican chaplain and commentator on religious affairs, my ”˜thing’ is a deeply held desire to draw near to the divine and see others do the same ”“ try packing that in 140 characters! It’s a rather complex and personal subject to generate regular pithy soundbites about.
All I knew is that there were certain things I didn’t want to say. More than anything I wanted to avoid becoming one of those people who post inane details about their personal life alongside random spiritual hash tags (e.g. ”˜Fed the kids now off to prayer meeting #meetwithjesus’), as if by shoehorning references to God into commentary about everyday life they might make spirituality seem more normalised and appealing.
I would love to agree with this, but can’t quite. All iconoclasm is not alike. Reading Fraser’s essay I found myself remembering Mikhail Bakhtin’s great essay “From the Prehistory of Novelistic Discourse,” in which he compares ancient and medieval parody with its modern equivalent.
Ancient parody was free of any nihilistic denial. It was not, after all, the heroes who were parodied, nor the Trojan War and its participants; what was parodied was only its epic heroization; not Hercules and his exploits but their tragic heroization. The genre itself, the style, the language are all put in cheerfully irreverent quotation marks, and they are perceived against a backdrop of contradictory reality that cannot be confined within their narrow frames. The direct and serious word was revealed, in all its limitations and insufficiency, only after it had become the laughing image of that word ”” but it was by no means discredited in the process.
By contrast, “in modern times the functions of parody are narrow and unproductive. Parody has grown sickly, its place in modem literature is insignificant. We live, write and speak today in a world of free and democratized language: the complex and multi-leveled hierarchy of discourses, forms, images, styles that used to permeate the entire system of official language and linguistic consciousness was swept away by the linguistic revolution of the Renaissance.” Parody for us is too often merely iconoclastic, breaking images out of juvenile delight in breaking, not out of commitment to a reality too heteroglot (Bakhtin’s term) to fit within the confines of standardized religious practices. I think Charlie Hebdo is juvenile in this way.
Two explosions rocked northeast Nigeria on Saturday, including one by a female suicide bomber thought to be just 10 years old who blew herself up in a crowded market, as the US condemned a bloody spike in Boko Haram violence.
At least 19 people were killed at the Monday Market in the Borno State capital, Maiduguri, at about 12:40 pm (1140 GMT) when it was packed with shoppers and traders.
Hours later, a suspicious vehicle that had been stopped at a checkpoint outside the city of Potiskum, in neighbouring Yobe, exploded at a police station as its driver was being taken in for questioning.
During the twenty-five years I taught Pastoral Care at The General Theological Seminary, and later at Bexley Hall and Trinity Lutheran Seminary in Columbus, I always tried to include a unit on Alcohol and Addictions. I was disappointed to see how few students really engaged with the issues, no matter what books I had them read, what speakers I had them hear, or what case studies I had them consider. Periodically I would arrange elective courses on “Alcohol and Addictions” which were taught by skilled clinicians. Alas they were undersubscribed and sometimes had to be cancelled due to insufficient registrations. I was also troubled by the number of seminarians I knew over twenty-five years who arrived at seminary “in recovery” and graduated persuaded that they were really healthy social drinkers. Not a few train wrecks have ensued over the years.
Starting in 2010, I bought numerous copies of So You Think You Don’t Know One? Addicition and Recovery in Clergy and Congregations by Nancy Van Dyke Platt and Bishop Chilton R. Knudsen, and gave them as gifts to all of my seminary students. The book is full of wisdom and superb case studies that are diverse enough to engage almost anyone’s awareness or imagination. These days, I hand out copies to parishioners from time to time as well.
I am convinced that at this tragic time in the life of the Diocese of Maryland, and the Episcopal Church, we are called yet again to come out of the darkness and the silence which still surrounds alcohol and addictions. Perhaps some brave souls will shed their anonymity, though that can be a serious career risk for clergy. Perhaps more of us can raise these concerns in our teaching and preaching. Perhaps we can draw on the expertise of professionals in the fields of alcohol and addictions, some of whom are present in our parishes or communities. In the early days of the AIDS Crisis, one of the activist groups had the slogan: Silence = Death. Indeed it does!
Watch and Read it all and there is some information on the Coptic Orthodox Church here
Jane Alexander was a teenager before she set foot in a church, and she wasn’t baptized until she was in her mid-20s with her first child.
Her parents, confirmed atheists, actively discouraged religion but encouraged music in their young soprano. That was her window into Christian faith and it changed her life, eventually.
Soft-spoken with a disarming smile, Alexander has been Edmonton’s Anglican bishop for the past six years. She’s one of a handful of females who hold this prominent job in Canada.
She has also just taken on a major leadership role in the city as head of Mayor Don Iveson’s ambitious task force on poverty.
Q: This weekend you told NPR: “I don’t think that God exists.” Can you elaborate?
I think the best way I can explain the conclusion I’ve come to ”” and conclusion is too strong a word for the provisional place I now stand and work from ”” is that the intellectual and emotional energy it takes to figure out how God fits into everything is far greater than dealing with reality as it presents itself to us.
That probably sounds very nonrational, and I want people to know that I have read several dozen books and understand a good many of the arguments. I’d just say that the existence of God seems like an extra layer of complexity that isn’t necessary. The world makes more sense to me as it is, without postulating a divine being who is somehow in charge of things.
In English, Eliot, the greatest poet of London, is also the greatest poet of the second world war ”“ not because he fought in it, but because he registered so fully its struggle and destruction: the houses that turned to dust, the raids, the need to persist against wholly unfavourable odds. Those are some of the elements that power “East Coker”, “The Dry Salvages”, and “Little Gidding”. The last named of the Quartets in particular draws on Eliot’s experience as a fire watcher during the London blitz, while “The Dry Salvages”, drawing on and addressing his own American past, was written in the period before America entered the second world war and as Britain was facing defeat. Though in no way directly propagandistic, Eliot’s poem nonetheless seems geared to encourage Americans to understand the necessity of persisting in struggle. After the second world war, as after the first, Eliot went out of his way to voice his Europhilia, his belief in European unity and “the mind of Europe”. All this contributed to his being regarded, rightly, as an Anglophile poet who could contend at one moment that “History is now and England”, but who could see, too, the importance of a sense of pan-European civilisation. So, in the decades after 1945, the importance of this poet to whom Dante mattered as much as Shakespeare can be seen as emblematising European cultural politics. There is a European Eliot, an English Eliot, an American Eliot, an Indian Eliot, a Chinese Eliot: this proliferation of Eliots has made him all the more a world poet.
So when, on Monday in London, the Poetry Book Society and the TS Eliot Trustees host a group of contemporary poets for the TS Eliot prize award ceremony, honouring “the best collection of poetry published in 2014” at an event marking the 50th anniversary of TS Eliot’s death, whether or not the winning poet echoes Eliot directly is immaterial. More than any other 20th-century poet, Eliot showed how to balance tradition and modernity ”“ that is his true legacy; as poet, publisher, critic and editor, his art opened up the space in which we write and read. Sometimes people try to caricature him; his detractors must grant him his full complexity, just as his fans must acknowledge that his background was not just one of ragtime and high culture but also of familial antisemitism and attitudes to race that trouble St Louis to this day. To appreciate him requires an acknowledgement that his life and work were full of daring, astuteness and a preternaturally acute ear for language.
Andrew Parker, head of Britain’s domestic security agency, said this week: “My sharpest concern as director general of MI5 is the growing gap between the increasingly challenging threat and the decreasing availability of capabilities to address it.” In a briefing at MI5 headquarters in London he said about half of the agency’s work was now devoted to counter-terrorism.
For Nigel Inkster, a former senior intelligence office and a three-decade veteran of Britain’s MI6 overseas intelligence agency, “a lot of what needs to be done is being done, but it’s a problem of scale.” According to Inkster, now director of Transnational Threats and Political Risk at the London-based International Institute for Strategic Studies: “There are now more of these people around involved in attack planning.”
The Paris attack was part of a terrorist phenomenon that was fragmenting and taking multiple different directions, he says.
Read it all from Time.
This story/chart helps explain why the labor force *still* isn't rebounding by @JoshZumbrun.
http://t.co/nOtJkzTbfc pic.twitter.com/7qY2rIV5t5
— Ninja Economics (@NinjaEconomics) January 10, 2015
Unemployed % of men 25-54
1960s 5%
2000 11%
2014 16%
http://t.co/nF1GTw8X1p pic.twitter.com/kOwu6M4XSm
— Conrad Hackett (@conradhackett) January 10, 2015
The Connecticut Supreme Court’s ruling that 17-year-old Cassandra could be forced to undergo cancer treatment sparked thousands of impassioned comments on NPR.org and Facebook.
Cassandra, who is being identified by her first name because she is a minor, had been removed from her home and put in the custody of child welfare authorities after she said she didn’t want chemotherapy for Hodgkin lymphoma.
The state and her doctors said that without treatment, she would die. With treatment, she has an 85 percent chance of survival.
Keep us, O Lord, constant in faith and zealous in witness, that, like thy servant William Laud, 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, for ever and ever.