Mercedes-Benz Vans will build a new assembly plant for its Sprinter vans in this Lowcountry town, investing a half-billion dollars and creating 1,300 jobs, the company said Friday.
The company said the plant will allow vans to be more economically produced for the growing U.S. market. It will manufacture vans under the Mercedes-Benz and Freightliner nameplates.
Last year the company, a division of Daimler AG, sold almost 26,000 Sprinters in the United States, second only to sales in Germany.
With substantial progress made in the revision of contemporary language liturgical texts used by the Anglican Church of Canada, the Liturgy Task Force expects to have a wealth of new material ready for General Synod 2016.
Among the resources it hopes to present are a series of inclusive-language psalms, a full set of morning and evening prayer liturgies, and alternative collects for all three years of the Revised Common Lectionary.
The task force also plans to present an electronic version or platform for the Eucharistic Ordo (the structure of the Eucharist) and some alternate baptismal liturgy””the focus of members who assembled at Church House in Toronto from March 2-4.
…there are more than 6.5 million people working part time who would like to have more hours.
Randa Jama pushes airline passengers on wheelchairs to their gates at the Minneapolis-St. Paul International Airport. This had been a full-time job when she took it last fall, but then a couple of months later, that changed.
“They told me that you’re working only Saturday and Sunday from now,” she says.
That cut her hours to 12 a week. Sometimes, her supervisors ask her at the last minute to stay late or do an extra shift. Since she cut back on babysitters, she can’t accommodate.
The city is working on a last-ditch plan to rescue deteriorating McDougall United Church from being torn down.
The 105-year-old building at 10025 101st St., was Edmonton’s first concert hall. It boasts fine acoustics that still make it a prime music venue.
But the small congregation hasn’t had enough money for the long-term maintenance needed to keep the facility in healthy condition.
A recent engineering report determined the church needs $18.4 million to $25.4 million in repairs during the next seven years.
O God the King of saints, who didst strengthen thy servants Perpetua and Felicitas and their companions to make a good confession, staunchly resisting, for the cause of Christ, the claims of human affection, and encouraging one another in their time of trial: Grant that we who cherish their blessed memory may share their pure and steadfast faith, and win with them the palm of victory; through the same Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
O Jesus, Master and Lord, pour into our hearts thine own heroic love; that being filled with love we may know the love which passeth knowledge, and live in the unknown power of love to win men to trust in love, to the glory of God who is love.
At the set time which I appoint I will judge with equity. When the earth totters, and all its inhabitants, it is I who keep steady its pillars….
For not from the east or from the west and not from the wilderness comes lifting up; but it is God who executes judgment, putting down one and lifting up another.
–Psalm 75: 2-3; 6-7
Imagine yourself seated at a fashionable London dinner party in 1789.
The women are wearing hoops several feet wide, their hair dressed nearly as high and adorned with fruit or feathers. In between hips and hair, bosoms overspill. The men sport powdered hair, ruffled shirts, embroidered waistcoats, wool stockings, and buckled shoes. Politeness and manners reign around a table laden with delicate, savory dishes.
As guests wait for the after-dinner wine to arrive, a handsome but demure woman pulls a pamphlet from the folds of her dress. “Have you ever seen the inside of a slave ship?” she asks the natty gentleman seated next to her. She proceeds to spread open a print depicting the cargo hold of the Brookes slave ship. With meticulous detail, the print shows African slaves laid like sardines on the ship’s decks, each in a space so narrow, they can’t lay their arms at their sides. The print will become the most haunting image of the transatlantic slave trade””as well as a key rhetorical device used to stop it.
The woman sharing it is Hannah More.
Peace talks aimed at ending the South Sudan conflict have been extended indefinitely after the government and rebels missed the deadline for a deal.
The talks in Ethiopia are being mediated by the East African regional bloc, Igad, which had given both sides until Thursday to reach agreement.
The UN imposed limited sanctions this week and the US warned both sides of further steps if no deal was reached.
The 14-month conflict has displaced 1.5 million people and killed thousands.
They were just four of the thousands of Americans who came to Selma 50 years ago, heeding the call of the Rev. Martin Luther King Jr. for people of conscience to join in protesting the plight of African-Americans in Alabama at the height of the civil rights movement.
The four marytrs ”” a Baptist deacon, a minister, a Unitarian laywoman and an Episcopal seminarian ”” are largely unknown, but they’re being remembered for sacrificing their lives for the rights of others.
The names of all four are etched in the Civil Rights Memorial in Montgomery, Ala., along with 36 others ”” starting with Mississippi minister George Lee, who died in 1955, and ending with King, who was assassinated in 1968.
In January, Washington, D.C., Mayor Muriel Bowser signed the euphemistically titled “Human Rights Amendment Act.” The bill would compel Washington’s private religious schools to violate their beliefs about human sexuality by recognizing LGBT student groups or hosting a “gay pride” day on campus. The bill is currently under congressional review.
Provided private schools meet basic standards of safety and education, the government shouldn’t be in the business of coercing them to conform to someone else’s moral beliefs. After all, many families send their children to private schools precisely to escape government moral indoctrination. It is because of these schools’ distinctive creeds that families sacrifice to afford sending their children to private religious schools. Government officials should respect the ability of such schools to witness to their faith.
This is why public policy should protect Archbishop Cordileone’s decision to ensure that Catholic high schools retain an authentic Catholic identity. The revisions to the school handbook foster an equilibrium between institutional integrity and personal liberties. This freedom is exactly what allows all Americans””in whichever school they choose to attend””to live in a diverse and civil public sphere.
Tolerance is a worthy value. But as Stanford law professor Michael McConnell explained in a Yale Law Journal article, government’s role is to protect the “full and free” exercise of religion while not making theological judgments. “Toleration presupposes a ”˜dominant group’ with a particular opinion about religion (that it is ”˜false,’ or at least ”˜unwarranted’), who decide not to ”˜eradicate’ beliefs they regard as ”˜wrong, mistaken, or undesirable.’ ”
Like courts in most free countries, the US Supreme Court has been careful not to pass judgment on any religion. And in each case, it tries to carefully navigate boundaries between religious expression and public needs. Such cool and calm consideration is a badly needed balm for the kind of fiery violence over religion in much of the world.
…A healthy church
A healthy church is one which:
Is growing spiritually, numerically and financially.
Owns a vision.
Encourages all its members to play their part and use their gifts.
Enjoys worship and prayerfully seeks God’s purpose and direction.
Is willing to take risks.
Has different opportunities to share faith and study together.
Has effective and respected leadership.
Is engaged with the society it serves.
Is involved in the life of the deanery and wider Church.
As a convoy of trucks carrying smoked fish cruised along the border of Niger and Nigeria last week, a Nigerien Air Force plane swooped low and opened fire, destroying the trucks and forcing the drivers to flee into Nigeria on foot.
The ill-fated fishmongers, Nigerien officials said, were collaborating with Boko Haram to sell their goods in Nigeria, despite Niger’s recent ban on cross-border fish trades. (Residents of Niger are called Nigerien; those from Nigeria are known as Nigerian). According to the Nigerien government, Boko Haram taxes goods transported through the territory the group controls to add to its cash reserves and finance terrorism, and the recent ban is intended to choke the Islamist group’s resources.
This alleged collaboration between rural fish traders and members of Boko Haram sheds some light on the group’s murky funding tactics, which differ sharply from those of other terrorist groups. In Iraq and Syria, the Islamic State has profited from illicit oil sales and bank lootings. Al Qaeda weaved an intricate financial web of sympathetic mosques, fake charities, and drug sales. In Afghanistan, the Taliban taxes opium and raisins. But in the largely impoverished Lake Chad basin, Boko Haram is now raising money by ignoring the rich and targeting the poor, an unusually cruel tactic that takes struggling innocents and pushes them over the financial cliff.
Would you pretend to be Jewish to secure some sort of advantage for yourself? Would you go even further, attending synagogue once a week for a full year, mouthing the ancient prayers, in order to get what you want?
You might think that such behaviour would be an insult to real Jews in the community.
This prompts the question: why is it socially acceptable for atheists and agnostics to feign their commitment to the Anglican faith to get their kids into a good state school? The answer is that the Church encourages them to do so. This kind of strategic middle-class church attendance produces high-achieving schools and swells congregations in many parishes. It suits the Church and it suits the sharp-elbowed ”“ a formidable alliance. The practice seems particularly widespread in London, where it is standard behaviour among well-heeled, well-informed parents. It’s an unwritten rule of middle-class family life.
A new “bishop for church-plants” has been proposed by the Bishop of London, the Rt Revd Richard Chartres. The aim is to support the burgeoning movement as it spreads across the country.
The plan, which involves reviving the see of Islington, vacant since 1923, will be given final consideration by the Dioceses Commission later this month.
In a report presented to the London diocesan Bishop’s Council last Wednesday, Bishop Chartres argues that there is an “urgent” need for church-planters to be given “knowledgeable support and mentoring in the early years”. The Bishop of Islington’s ministry would be “inherently episcopal but not territorial; thoroughly collegial but with an independent sphere of responsibility”.
He or she would “open up new possibilities; provide reinforcement for the oversight which already exists for pioneer ministries; and disseminate the learning gained from new ventures”.
As a Christian it is my deepest conviction that in Jesus Christ, God comes to call every one He has made. Everyone has been summoned in Jesus Christ. For in Jesus Christ, God has poured out his love and his grace, his forgiveness and his mercy, his faithfulness. God would not be doing this without you or I.
Evangelism is then a joyful proclamation of what has happened. It’s the news of Jesus Christ. His life as the light breaking into this dark world for us. His death as the fount of our redemption. His resurrection as the hope of all. This news must be told, or how will people know?
We live in a world where hope is in increasingly short supply. Cynicism about politics is the opposite of hope. Fear is the opposite of hope. Where there is no hope we turn on each other to give ourselves security ”“ temporarily, briefly. When we’re filled with hope, all things become manageable, even the greatest fears. Who can keep quiet about such a fact?
When Penny King told her university friends in Canterbury that she was moving to Manchester, they were horrified. “They said ”˜you’ll get shot! You’ll get mugged! It’s depressing. It’s all grey and the weather’s awful’. ”
The perception that life is “grim up north” has greatly damaged the Church of England’s attempts to fill posts in the north, where some jobs for vicars, in both inner cities and rural outposts, have remained unfilled for some time.
King, a 28-year-old Church of England curate at St Elisabeth’s, Reddish, Machester, has become one of the poster girls for a CoE campaign to attract a young generation of male and female vicars to fill posts in deprived areas where Christian pastoral work is often most needed. She has no regrets about her move: “Manchester is no more dangerous than anywhere else,” she says. “I feel safer here living on my own as my neighbours look out for me. I’ve been welcomed with open arms.”
Her story appears on the website for Clergy North West, a campaign aimed at combating a hidden crisis in the Church of England.
Read it all (requires subscription).
Charolotte Tidwell, 69, works six days a week to feed thousands of hungry in Arkansas using her own pension money to foot much of the bill.
Divine Physician, your Name is blessed for the work and witness of the Mayos and the Menningers, and the revolutionary developments that they brought to the practice of medicine. As Jesus went about healing the sick as a sign of the reign of God come near, bless and guide all those inspired to the work of healing by thy Holy Spirit, that they may follow his example for the sake of thy kingdom and the health of thy people; through the same Jesus Christ, who with thee and the Holy Spirit livest and reignest, one God, now and for ever. Amen.
O gracious and holy Father, give us wisdom to perceive thee, diligence to seek thee, patience to wait for thee, eyes to behold thee, a heart to meditate upon thee, and a life to proclaim thee; through the power of the Spirit of Jesus Christ our Lord.
Declare this in the house of Jacob,
proclaim it in Judah:
“Hear this, O foolish and senseless people,
who have eyes, but see not,
who have ears, but hear not.
Do you not fear me? says the Lord;
Do you not tremble before me?
I placed the sand as the bound for the sea,
a perpetual barrier which it cannot pass;
though the waves toss, they cannot prevail,
though they roar, they cannot pass over it.
But this people has a stubborn and rebellious heart;
they have turned aside and gone away.
They do not say in their hearts,
”˜Let us fear the Lord our God,
who gives the rain in its season,
the autumn rain and the spring rain,
and keeps for us
the weeks appointed for the harvest.’
Your iniquities have turned these away,
and your sins have kept good from you.
For wicked men are found among my people;
they lurk like fowlers lying in wait.
They set a trap;
they catch men.
Like a basket full of birds,
their houses are full of treachery;
therefore they have become great and rich,
they have grown fat and sleek.
They know no bounds in deeds of wickedness;
they judge not with justice
the cause of the fatherless, to make it prosper,
and they do not defend the rights of the needy.
Shall I not punish them for these things?
says the Lord,
and shall I not avenge myself
on a nation such as this?”
An appalling and horrible thing
has happened in the land:
the prophets prophesy falsely,
and the priests rule at their direction;
my people love to have it so,
but what will you do when the end comes?
–Jeremiah 5:20-31
It’s a troubling trend and it’s not clear what’s driving it, the team at the Centers for Disease Control and Prevention reported.
“The data don’t allow us to determine why,” said the CDC’s Thomas Simon, a suicide expert who helped lead the study. “Is it social media? Is it conventional media? Is it access to other methods?”
What CDC is very worried about is giving troubled a teens a “how-to” guide for how to commit suicide, but the agency also wants parents, teachers, friends and others to be aware of the risks. When media report on certain suicide methods, often officials see a rise in suicides afterwards, using the method described.
Purim approaches. Its narrative concerns an ancient Jew-hater, the Haman whose name we traditionally make noise at when the Megilla, or Book of Esther, is read in synagogue.
The narrative is a virtual parade of ironies: Haman turns up at just the wrong place at just the wrong time, and ends up being tasked with arranging honors for his nemesis Mordechai. All his careful planning ends up upended, and the gallows he prepared for Mordechai become his hanging-place. In the words of the Megilla, v’nahafoch hu, “and it was turned inside out.”
Such “chance” happenings are the hallmark of the defeat of Amalek, the irredeemable and sworn enemy of the Jews and Haman’s ancestor. Amalek, the Torah recounts, “chanced” upon the Jews (“karcha baderech,” literally, “happened upon you on the road”), a phrase that has been stressed in Jewish texts as reflecting that enemy nation’s belief that all is mere chance, and nothing is meaningful. That “chance-iness” is reflected as well in Haman’s “casting of lots,” or purim, from which the holiday takes its name. But chance, the message of Purim teaches, is an illusion; God is in charge. Amalek may fight with iron, but he is defeated with irony.
Many people change faiths, but not like Brad and Chad Jones.
Identical twins, the brothers grew up in Elkin, N.C., a small town in the Bible Belt, the only children of devout Baptists. As boys, they attended the First Baptist Church of Elkin, studied Scripture, went to vacation Bible school and sang in the choir, as did many of their cousins, classmates and neighbors.
Today, Brad, 43, is a Roman Catholic priest in the Diocese of Charlotte, and Chad is an Anglican bishop in Atlanta. Their parents, Jo Anne and Robert, remain faithful members of their Baptist congregation. When their sons visit, each celebrates mass according to his own rite in the dining room or living room of what has become a very ecumenical Jones household.
Western leaders have long urged Muslims to do more to counter jihadist ideology. This month Barack Obama said moderate Muslims, including scholars and clerics, had a responsibility to reject “twisted interpretations of Islam” and the lie “that America and the West are somehow at war with Islam”. On February 23rd Tony Abbott, Australia’s prime minister, urged Muslim leaders to say that Islam is a religion of peace””“and mean it”.
Muslims have not taken kindly to such hectoring. Yet they are starting to debate the role that Islamist ideology plays in extremism. On February 22nd Ahmed al-Tayeb, the grand imam of Egypt’s al-Azhar mosque, part of a university that is the Sunni world’s oldest seat of learning, declared that extremism was caused by “bad interpretations of the Koran and the Sunna [the doings of the Prophet Muhammad]”, and that what was taught in Islamic schools and universities needed to change.
The real point is that the economic landscape in which we are operating is not only competitive; it is changing constantly. This year, our industry reached an important milestone. For the first time, people are spending more time on mobile devices than on their desktop computers. Time spent on desktops has now fallen to just 40%. And people use mobile devices very differently from the way they use desktops. Seven out of every eight minutes spent on a mobile phone is spent within an app, and the most popular app in the world is Facebook.
A plurality say they attend church to be closer to God (44%) and more than one-third say they go to learn more about God (37%). Getting outside the humdrum of their everyday lives to experience transcendence””in worship, in prayer, in teaching””is a key desire for many Millennials when it comes to church.
Two-thirds of survey participants say a good description of church is “a place to find answers to live a meaningful life” (a lot + somewhat = 65%). Over half say “church is relevant for my life” (54%), and about half “feel I can ”˜be myself’ at church” (49%). Three out of five survey respondents don’t agree that “the faith and teaching I encounter at church seem rather shallow” (not too much + not at all = 62%), and about the same number don’t believe “the church is not a safe place to express doubts” (60%).
That’s a lot of open windows.
This reference makes it sound as if the tradition of properties being controlled by the local diocese is a brand new concept, created by Iker and company in the very recent past. Did those ordinances “declare” this fact or affirm older traditions? Stop and think about it: Why was there such a bitter battle in Denver back in 1979 when the national church took the unusual step of creating and passing the Dennis Canon?
As always, I am not saying that journalists need to agree with Iker, or with High for that matter. The key is to understand the arguments being made by experts on both sides.
The bottom line: When dealing with Anglican controversies, it always helps to include specific dates in the timeline, while also remembering that these battles are being fought at the local, regional, national and global levels.