St. Peter once: ”˜Lord, dost thou wash my feet?’””
Much more I say: Lord, dost thou stand and knock
At my closed heart more rugged than a rock,
Bolted and barred, for thy soft touch unmeet,
Nor garnished nor in any wise made sweet?
Owls roost within and dancing satyrs mock.
Lord, I have heard the crowing of the cock
And have not wept: ah, Lord, though knowest it,
Yet still I hear thee knocking, still I hear:
”˜Open to me, look on me eye to eye,
That I may wring thy heart and make it whole;
And teach thee love because I hold thee dear
And sup with thee in gladness soul with soul,
And sup with thee in glory by and by.’

–Christina Rossetti (1830-1894)

Lord Jesus Christ, who when thou wast about to institute thy holy Sacrament at the Last Supper didst wash the feet of the apostles, and teach us by thy example the grace of humility: Cleanse us, we beseech thee, from all stain of sin, that we may be worthy partakers of thy holy mysteries; who livest and reignest with the Father and the Holy Ghost, one God, world without end.

Gospel: Peter recoils from the foot-washing, because it is Jesus. And because Jesus asks for a community of equals. pic.twitter.com/WUZQhOBIs2

— James Martin, SJ (@JamesMartinSJ) March 24, 2016

Containing over 70 million members in 38 national and regional churches (provinces), the Anglican Communion is the world’s third largest Christian community. Retired Bishop Colin Buchanan defines a province in the Anglican context as a “cluster of dioceses, with an organic (usually constitutional) relationship which forms a province. The minimum is typically four dioceses to constitute a province, thereby conforming visibly to the requirement that, when there is a vacancy in a bishop’s post, there will still be three bishops available to consecrate a new bishop for the vacancy.”1 With rare exceptions all dioceses belong to a province. Prior to its separation in 2012, the Diocese of South Carolina was affiliated with the province called The Episcopal Church (TEC).

In 2014, the Global South Primates Steering Committee announced the establishment of a Primatial Oversight Council. This council provides pastoral and primatial oversight to dissenting individuals, parishes, and dioceses in order to provide a meaningful connection to the wider Anglican Communion. The steering committee extended an offer for provisional primatial oversight to our diocese, which we accepted. At the diocesan convention later that year a Task Force for Provincial Affiliation was established by vote of a resolution. Bishop Lawrence appointed one clergy and one lay person from each of the six deaneries to serve. The task force began meeting to “design and initiate a process whose goal will be to enable the Diocese and this Convention, along with their parishes, to discern among the options available for provincial affiliation, and in Convention, decide our means of affiliation.”2

For the next several months the task force considered all options, one of which was to remain unaffiliated. While provincial oversight from the Global South Steering Committee is a solid temporary arrangement, to remain disconnected from a province is not a desirable state for a diocese. Lack of affiliation has disadvantages in terms of ecclesiastical fellowship and limits both our ability to shape the larger communion and provide a normal process for episcopal succession. Ultimately, the task force determined that remaining unaffiliated was not a realistic option.

Read it carefully and read it all.

On Monday April 11 at 6 p.m. the Diocese will host an event at the Cathedral in Charleston where a number of honored guests from Africa and South America will speak about their work. A soup reception will follow. All are encouraged to join us for this unprecedented gathering.

Ӣ Bishop Rob Martin, Diocese of Marsabit, Anglican Church of Kenya
Ӣ Rose Kanyunyuzi, head of the Go Project in Uganda
Ӣ Bishop Joseph Abura, Diocese of Karamoja, Anglican Church of Uganda
Ӣ The Rev. Raymond Bukenya, the Diocese of Karamoja, Anglican Church of Uganda
Ӣ Bishop George Kasangaki, Diocese of Masindi-Kitara, Anglican Church of Uganda
Ӣ The Rev. Paul Ssembiro, recent past Provincial Coordinator for Mission and Evangelism in Uganda, and the present Country Team Leader of African Enterprises
Ӣ Bishop Elias Chakupewa, Diocese of Tabora, Anglican Church of Tanzania
Ӣ Bishop Raphael Samuel is the Bishop of Boliva
Ӣ The Rev. Geison Vasconcellos, Diocese of Recife, Brazil

Read it all.

The only path to the hope of Easter is through the struggle of Holy Week. Like the assurance offered in the 23rd Psalm, we’re not given a shortcut around the Valley of the Shadow of Death.

The only way out is through.

Read it all.

On Maundy Thursday, it is traditional to focus on the account of Jesus washing the disciples’ feet in John 13””and possibly to re-enact this within a service. But in rushing to the final example, we miss the most important lesson, which comes in the middle, rather than at the end, of the passage.
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But the key turning point is the puzzling interaction with Peter in the middle of the episode:

“No,” said Peter, “you shall never wash my feet.” Jesus answered, “Unless I wash you, you have no part with me.” “Then, Lord,” Simon Peter replied, “not just my feet but my hands and my head as well!” Jesus answered, “Those who have had a bath need only to wash their feet; their whole body is clean. And you are clean, though not every one of you.” John 13.8”“10)

Once again, typical of John, Jesus is speaking metaphorically, whilst Peter is taking him literally, just as Nicodemus and others have done before (John 3.4). And, again typically, Peter doesn’t understand now, but will later””after the resurrection and the giving of the Spirit, who will lead them into all truth about Jesus’ meaning. The language of ”˜having a bath’ is similar to the common practice of bathing before a meal. But it has particular resonance with Jewish ritual washing, in a mikveh, which was then adapted to the Christian practice of baptism. Jesus is then contrasting the once-for-all act of baptism and the gift of salvation with the ongoing need to have Jesus serve us in the resource and equipping we need. In fact, unless we allow Jesus to wash our feet, we cannot wash the feet of others.

Christian discipleship is not simply about being nice to others and caring for them, important though that is (see 1 Tim 5.10) and despite what some politicians have claimed. It is, in the first instance, about allowing Jesus to serve us and wash our feet””giving us the spiritual provision we need day by day, above and beyond the service he gives in offering his life for our salvation.

We cannot pray without his empowering us in prayer; we cannot grow in holiness without his forming holiness in us; we cannot lead others to faith without the working of his Spirit; we cannot serve others without the service he offers to us first.

Giving service to others is a hard lesson in our selfish world. But receiving service from others””and in particular from Jesus, day by day””is the hardest lesson of all in our competitive, self-sufficient world.

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A historic declaration from the Anglican Church of Canada regarding it’s part in the horrific cultural genocide and many abuses done to an estimated 150,000 Aboriginal children and their families in the name of Christ was delivered at North America’s oldest Anglican Church, Her Majesties Chapel of the Mohawks in Brantford, Saturday afternoon.

Canada’s top Anglican Bishops and leaders were on hand as Anglican Archbishop of Canada, Fred Hiltz and National Indigenous Bishop, Right Reverend Mark MacDonald delivered a humble and heartfelt apology to all Indigenous children forced to attend residential schools operated by the Church and their families.

The Chapel is only a short distance from the Mohawk Institute, Canada’s first and longest running residential school where atrocities were committed in the name of education and Christianity against Aboriginal children.

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Fifty years ago, on March 22nd 1966, a new centre was set up in the heart of Rome dedicated to the building up of Anglican-Catholic dialogue. The Archbishop of Canterbury Michael Ramsey presided at the dedication ceremony in the ancient Doria Pamphilj palace, the day before his first historic encounter with Pope Paul VI that took place in the Sistine Chapel.

Exactly half a century on, Christians of many different denominations gathered in the Anglican Centre chapel on Tuesday to give thanks for those events and to commit themselves anew to the task of reconciling their divided Churches.

Read and listen to it all.

Easter Message 2016 from Sydneyanglicans.net on Vimeo.

“It is strange that the cross should be feared for its power, because in Jesus’ time a cross meant execution ”“ it meant failure and death. But the great power in the symbol of the cross for us is that is is empty. Yes, Jesus died on the cross but he was raised from the dead.” Archbishop Glenn Davies Easter 2016

Read it all and there are some more Easter messages from Australian bishops linked here

The Anglican diocese of Bathurst is being forced to sell church property following a NSW Supreme Court order to settle an outstanding debt of up to $25 million to Commonwealth Bank of Australia.

The diocese, which covers one-third of the area of NSW, is likely next month to approve the first sale of properties at a synod, or governing council, after losing a lengthy battle in which it argued it did not have the authority to sell property it held under trust structures.

“We will be selling church trust property in order to satisfy what we owe,” Ian Palmer, the bishop in charge of the Bathurst diocese, said.

Read it all.

O God our heavenly Father, who to redeem the world didst deliver up thine only Son to be betrayed by one of his disciples and sold to his enemies: Take from us, we beseech thee, all covetousness and hypocrisy; and so strengthen us, that, loving thee above all things, we may remain steadfast in our faith unto the end; through him who gave his life for us, our Saviour Jesus Christ.

Of old thou didst lay the foundation of the earth, and the heavens are the work of thy hands. They will perish, but thou dost endure; they will all wear out like a garment. Thou changest them like raiment, and they pass away; but thou art the same, and thy years have no end.

–Psalm 102:25-27

..I have been trying to think through the implications of the January meeting of Primates for the Anglican Communion and for GAFCON.

The Communique and the story of the meeting certainly put of a lot of store on fellowship and unity. The Primates, we are assured, were unanimous in their desire to walk together, difficult though it is.

A love for Christian unity has to be right. Just think of how the Bible concludes, with the great gathering of God’s people singing his praises, exalting in his presence, all of them washed in the blood of the Lamb. We are reborn to be united. Unity is a gift which we are obliged to maintain.

The idea of fellowship is of sharing in something together ”“ sharing in an experience, a language, in financial support, in the Holy Spirit. One of the great moments of fellowship is sharing in a meal together.

Separation

Think of this in reverse. When we are cut off from someone we love, it is very painful. The separation of death is terrible, of course, but it is agonising to be cut off because of a quarrel or some fault we have committed. This is true in ordinary human life ”“ how much more so for the Christian family.

But sometimes separation is inevitable, even mandatory. Where an offence has been committed, where a position taken which misleads or even disgraces, to stay in fellowship is to endorse dangerous error. We are giving an assurance on behalf of the Lord himself that all is well and people can hold the error with safety. That is a big responsibility..

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The Islamic State group has trained at least 400 fighters to target Europe in deadly waves of attacks, deploying interlocking terror cells like the ones that struck Brussels and Paris with orders to choose the time, place and method for maximum carnage, officials have told The Associated Press.

The network of agile and semiautonomous cells shows the reach of the extremist group in Europe even as it loses ground in Syria and Iraq. The officials, including European and Iraqi intelligence officials and a French lawmaker who follows the jihadi networks, described camps in Syria, Iraq and possibly the former Soviet bloc where attackers are trained to attack the West. Before being killed in a police raid, the ringleader of the Nov. 13 Paris attacks claimed he had entered Europe in a multinational group of 90 fighters, who scattered “more or less everywhere.”

But the biggest break yet in the Paris attacks investigation ”” the arrest on Friday of fugitive Salah Abdeslam”” did not thwart the multipronged attack just four days later on the Belgian capital’s airport and metro that left 31 people dead and an estimated 270 wounded. Three suicide bombers also died.

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Even Svante L. Myrick, the mayor of this city, thought the proposal sounded a little crazy, though it was put forth by a committee he had appointed. The plan called for establishing a site where people could legally shoot heroin ”” something that does not exist anywhere in the United States.

“Heroin is bad, and injecting heroin is bad, so how could supervised heroin injection be a good thing?” Mr. Myrick, a Democrat, said.

But he also knew he had to do something drastic to confront the scourge of heroin in his city in central New York. So he was willing to take a chance and embrace the radical notion, knowing well that it would provoke a backlash.

And it has.

Read it all.

This is my annual Easter message to the people of Uganda, and, today, I want to talk mostly about Jesus. Because Easter is first and foremost about Jesus.

We have been through a lot recently as a country. Since Christmas, I have tried to remind all of us that “politics is not our salvation ”“ only Jesus is our salvation.”

During the wonderful commemoration of Archbishop Janani Luwum’s life and martyrdom in Mucwini on 16th February, I stressed that “Politics will change, but the Word of God does not change.”

Now, during this Holy Week, I want to call all of us, once again, to “turn our eyes upon Jesus.”

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..Are autonomy and interdependence, alone and apart from a common standard of faith in Scripture, reasons for us to walk together? The Archbishop of Canterbury pleads for this elsewhere in the letter “within the acceptable limits of diversity.” But of course this merely begs the question. If TEC and the Chair of ACC-16 can disregard Scripture and the collegial mind of the Communion with impunity, what meaning can there possibly be to Canterbury’s plea for the primates to work together within “the acceptable limits of diversity.”?

The Primates of Nigeria, Uganda and Kenya rightly discern that the Welby’s notion of “the limits of Anglican diversity” is merely a moving target. His failure to challenge publicly the repudiation of Primates as principal bishops entrusted with the faith and order of the Church speaks volumes on the eve of ACC-16.

And so, as Primates of GAFCON and the majority Global South reflect on the rapid unraveling of their January 11-16 gathering, their voice and vote, their decisions and a new plea from the ABC on the eve of ACC-16, one has to wonder if that famous dictum has crossed their minds:

“Fool me once, shame on you. Fool me twice, shame on me”

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Posted on Anglican Ink [pdf]

“an important test of our faithfulness to the Scriptural standard must therefore be upholding historic Anglican doctrine and teaching on marriage and sexuality as affirmed by the whole of the Lambeth 1998 Resolution I.10, including ”˜rejecting homosexual practice as incompatible with Scripture’ and the Conference’s rejection of the legitimising or blessing of same sex unions and the ordination of those involved in such unions.

TEC, the Anglican Church of Canada, and a number of other provinces which are following their example, have rejected these standards yet we are expected to walk together with them. If they can disregard Scripture and the collegial mind of the Communion with impunity, I wonder what meaning there can be to what you refer to as ”˜the acceptable limits of diversity’?

In these circumstances, some of us have been forced to the conclusion that the best way to make our voices heard is by absence rather than presence. We have no wish to interfere in the juridical authority of other provinces, but we do have a responsibility to ensure that our recognition of one another in the Anglican family is based on a common submission to the authority of God’s Word, not simply a shared history.”
Full text follows below and see also statements of non attendance by the Church of Nigeria, the Church of Uganda, the Church of Rwanda and Archbishop Mouneer Anis

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The Most Reverend and Right Honourable Justin Welby
Archbishop of Canterbury
Lambeth Palace
London SE1 7JU

18th March 2016

Your Grace,

Greetings in the precious name of our Lord Jesus!

Thank you for your letter of 16th March and your good wishes. We do indeed rejoice in the Saviour who by his death has overcome death and it is my prayer that we may all count ourselves dead to sin and alive to God in the Risen Christ.

I note the urgency of your appeal for representation at the Anglican Consultative Council (ACC) in Lusaka next month and, as one of those Primates who have decided that I cannot authorise attendance, I feel I must respond.

It was my hope that our decision taken in Canterbury to limit the participation of the Episcopal Church of the United States (TEC) would be the first step in recovering godly order and that ”˜enhanced responsibility’ of the Primates Meeting, as affirmed in Lambeth 1998 Resolution III.6, to which you refer.

But now there has been a strong rejection of our moral authority by the Chairman of the ACC, Bishop Tengatenga, who has said that the ”˜primates think they are more important than anyone else’ and has affirmed in clear terms that TEC will participate fully and without restriction.

This is a symptom of the problem set out so clearly by Archbishop Okoh in his statement of 15th March explaining why Nigeria also would not be participating in the Lusaka meeting. The Communion ”˜Instruments’ are not being used so much as instruments of unity but as instruments to cajole orthodox Global South provinces of the Communion into acquiescence with the secular sexual culture which has made such inroads into the Anglican Churches of the West.

You rightly refer to the need for repentance and confession, which was such a feature of the East African Revival, but there does not seem to be any recognition that homosexual activity is a matter for repentance by those speaking on behalf of the London based Anglican Communion authorities. Instead there are only calls to repent of ”˜homophobia’, a term which is seriously compromised by the way homosexual activists have used it to include any opposition to their agenda.

This inability to recognise that the acceptance of homosexual practice calls for repentance is now entrenched by the ”˜Continuing Indaba’ programme being promoted by the Anglican Communion Office. Because it is based on the assumption that the Bible’s teaching on homosexuality and marriage is not clear, despite two thousand years of Christian teaching and tradition that it is, it becomes impossible to talk about repentance.

Instead we have to focus on processes which respect different interpretations and cultural sensibilities. I can only assume it is for this reason that you were so anxious to speak of our resolution agreed in Canterbury in terms of consequences rather than discipline or sanction.
If we are truly to walk together, we must walk in the light of God’s Word. May I urge that we return to the clear standard of Scripture as affirmed by Lambeth 1998 Resolution III.5 which ”˜in agreement with the Lambeth Quadrilateral, and in solidarity with the Lambeth Conference of 1888’ affirmed that the ”˜Holy Scriptures contain ‘all things necessary to salvation’ and are for us the ‘rule and ultimate standard’ of faith and practice’.

In a time of widespread confusion on issues of sexuality and gender, an important test of our faithfulness to the Scriptural standard must therefore be upholding historic Anglican doctrine and teaching on marriage and sexuality as affirmed by the whole of the Lambeth 1998 Resolution I.10, including ”˜rejecting homosexual practice as incompatible with Scripture’ and the Conference’s rejection of the legitimising or blessing of same sex unions and the ordination of those involved in such unions.

TEC, the Anglican Church of Canada, and a number of other provinces which are following their example, have rejected these standards yet we are expected to walk together with them. If they can disregard Scripture and the collegial mind of the Communion with impunity, I wonder what meaning there can be to what you refer to as ”˜the acceptable limits of diversity’?

In these circumstances, some of us have been forced to the conclusion that the best way to make our voices heard is by absence rather than presence. We have no wish to interfere in the juridical authority of other provinces, but we do have a responsibility to ensure that our recognition of one another in the Anglican family is based on a common submission to the authority of God’s Word, not simply a shared history.

I am grieved to be writing to you in such terms, but this letter comes with my best wishes for a blessed Holy Week and Easter and let me assure you of my continued prayers and affection, believing that as we are steadfast in the work of the Risen Lord, our labour will not be in vain.

+Eliud Wabukala

The Most Reverend Dr Eliud Wabukala,
Archbishop of Kenya and Bishop, All Saints Cathedral Diocese, Nairobi.

CC The Primates of the Anglican Communion

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Posted on Anglican Ink [pdf]
16 March 2016

Your Graces, dear brothers in Christ

As we enter Passiontide, with less than two weeks until Easter, I wanted to write to wish you all a celebration of Holy Week and the day of Resurrection that is all-consuming in its joy and power. Uniquely, we proclaim a saviour who has overcome death, having lived fully through every experience and temptation of life, and having himself died.

Our great enemy, who tells us that all things end in pointlessness, is defeated by the empty tomb, and with all Christians around the world, we should celebrate without limit.

On Easter day, at Canterbury Cathedral, full of the memories of our Meeting in January, I shall be praying for you and rejoicing in your fellowship in the proclamation of the good news of Jesus Christ.

Since that Meeting, there have been numerous developments. First, we should be aware of the great rejoicing and thankfulness that the outcome of the Meeting gave to many Christians around the world. We have all received numerous comments of thankfulness that the Anglican Communion, deeply divided in many areas, managed in the part of its leadership which is the Primates’ Meeting, to vote unanimously, amongst those present, to walk together. As you will remember, at that crucial moment, we undertook to seek personally to ensure that what we voted, was put into practise.

Since that time, as I undertook to you, I have followed through by changing the representation of those bodies where I have the ability to make a decision, so as to put into effect the agreement we reached amongst ourselves.

We must, of course, remember that as in the early Church, as we read in the Acts of the Apostles, there is never an end to these issues. So long as the Church is made up of human beings, it will be made up of sinners. In consequence, we will take decisions and say things that are inappropriate or wrong. The strength of the East African revival was not that it produced sinless people but that it taught sinners to walk in the light. That meant that they were to confess their sins, repent and acknowledge them.

The issues which have divided us over so many years still exist, and will resurface again at the Anglican Consultative Council (ACC) in Lusaka. We are called as Primates to work closely with the ACC, as they are called to work with us. For example, Resolution 52 of the Lambeth Conference 1988 said: “This Conference requests the Primates’ Meeting and the Anglican Consultative Council to give urgent attention to implementing the hope expressed at Lambeth 1978 (and as confirmed by recent provincial responses) that both bodies would work in the very closest contact.”

At Lambeth 1998, Resolution III point 6, as well as affirming “the enhanced responsibility here in offering guidance on doctrinal, moral and pastoral matters” of the Primates’ Meeting, also said that the responsibility of the Primates’ Meeting “should be exercised in sensitive consultation with the relevant provinces and with the ACC or in cases of emergency the Executive of the ACC, and that while not interfering with the juridical authority of the provinces, the exercise of these responsibilities by the Primates’ Meeting should carry moral authority calling for ready acceptance through the Communion”.

There are numerous other examples indicating that we should work closely together.

In all cases, back as far as 1857, it is well recognised that there is no single body within the Anglican Communion that has juridical authority over individual provinces. We are autonomous but interdependent.

For these reasons, I hope and pray that every province that is able will be present in Lusaka. The decisions we took in January can only have effect if they gain general ownership amongst the Communion, taking in laity, priests and bishops. Even if a province is not able to be present, I urge you to pray fervently for the outcome of the ACC. We will need to elect a new Chairman, and such a position should be someone, who, speaking the truth in love, seeks to unite the Communion in truth-filled service to Jesus Christ, and not to uphold any particular group at the expense of the Common Good, so long as we are within acceptable limits of diversity.

The ACC is the only body in which laity and clergy, other than bishops, are represented, and is thus of a special importance. It will discuss many matters, including those that we raised in January at Canterbury. These will include our evangelism and witness, the impact of climate change, our response to the great global refugee crisis, our support for those caught in conflict, and above all persecution.

Only those who are present will be able to make their voice heard and their votes effective. I therefore urge you to make every effort to join us in Lusaka, so that, in the presence of the risen Christ, we may continue our often painful, but ever hopeful journey in his service.

This brings my love, respect and commitment to service in the name of Christ our peace, Christ our saviour and Christ our truth.

+ Justin Cantaur

The Most Reverend and Right Honourable Justin Welby
Archbishop of Canterbury

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As we celebrate Palm Sunday, Andy Crouch looks at four snapshots from Jesus’ entry into Jerusalem. Through the stories of the king, the image, the pennies and the jar, we learn lessons about worship, power, and what it means to bear the image of God.

Listen to it all by podcast or download.

The Church of England has today released its film marking Easter 2016 featuring a passion play which features individuals who have struggled with drug addiction, crime and homelessness on their journey to faith.

The film is based on Psalm 22 and contains the lines “My God, My God why have you forsaken me?” words spoken by Jesus on the Cross.

The striking imagery in the film includes a re-enactment of a passion play with Christ’s Crown of Thorns being replaced with a crown of syringes to reflect the struggles of addiction faced by those who have recently come to faith in a Halifax Church called “The Saturday Gathering”.

Read it all and follow the links.

You can listen directly there and download the mp3 there. Please note that the sermon proper begins after an introduction and a reading from John 17 by parish members. Also, there reference to the “rise of the nones” is the “none” as is no religious affiliation in some recent American religious surveys.

Black Mountain Missionary Baptist Church absolutely gleams in the sunshine with a fresh coat of paint on the outer walls and brilliant yellow daffodils blooming on the manicured lawn.

The handiwork of an arsonist has been entirely erased. There are no signs of the flames that charred the insides of the historic church, which dates back to the days when this was a working coal camp. The soot and stain and odor of acrid smoke are long gone. So, too, are the water-logged furnishings, ruined in the mad dash by firefighters to extinguish the blaze.

Church members refused to leave Black Mountain in shambles.

“They never missed a worship service because of the fire,” said Bill Wallace, director of missions for the Upper Cumberland Baptist Association. “They never gave up. That says so much about their determination to serve the Lord and to reach this community with the gospel.”

Read it all.

This is not at all to say that most Muslims are violent. The vast majority of Muslims do not live their lives based on chapter 9 of the Quran or on the books of jihad in the hadith. My point is not to question the faith of such Muslims nor to imply that radical Muslims are the true Muslims. Rather, I simply want to make clear that while ISIL may lure youth through a variety of methods, it radicalizes them primarily by urging them to follow the literal teachings of the Quran and the hadith, interpreted consistently and in light of the violent trajectory of early Islam. As long as the Islamic world focuses on its foundational texts, we will continue to see violent jihadi movements.

In order to effectively confront radicalization, then, our tools must be similarly ideological, even theological. This is why I suggest that sharing alternative worldviews with Muslims is one of the best methods to address radicalization. Indeed, this is what happened to me. As I faced the reality of the violent traditions of Islam, I had a Christian friend who suggested that Islam did not have to be my only choice and that there were excellent reasons to accept the gospel.

As more and more Western Muslims encounter ISIL’s claims and the surprising violence in their own tradition, many will be looking for ways out of the moral quandary this poses for them. We need to be equipped to provide alternatives to violent jihad, alternatives that address the root of why so many Muslims are radicalizing in the first place. Any solution, political or otherwise, that overlooks the spiritual and religious roots of jihad can have only limited effectiveness.

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A Prayer for Brussels: https://t.co/uPu4BuLNtR pic.twitter.com/Qd8l2YiHA6

— Church of England (@c_of_e) March 22, 2016

Assist us mercifully with thy help, O Lord God of our salvation, that we may enter with joy upon the meditation of those mighty acts whereby thou hast given us life and immortality; through Jesus Christ our Lord.

But I call upon God; and the LORD will save me. Evening and morning and at noon I utter my complaint and moan, and he will hear my voice. He will deliver my soul in safety from the battle that I wage, for many are arrayed against me.

–Psalm 55:16-18

My favorite airport in the world is the Brussels Airport. In the shadowy distant past of my childhood, that airport was the gateway to many particular kinds of bliss”“the stark, brisk rush of cold air, so different from the heavy bright humidity of Abidjan and the fierce dry heat of Bamako. You climb out of the plane and the world outside is all concrete and stone, petrol fumes, elegance, and frites avec mayonnaise. You gather your luggage and your exhaustion and make pilgrimages to the place of the waffle, the chocolate shop, the moules frites, Grand-Place, and, the very reason for going there, the grandparents. Going to Belgium meant being with them, for a few days, or maybe a whole week.

The curious thing about Europe in general, and Brussels in particular, was how seriously they took airport security in those far off days.

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The first questions raised will focus on Belgium’s response to the problem on their home ground. Authorities may have scored a victory by capturing Salah Abdeslam, one of the Isis-aligned plotters linked to the Paris attacks, but they missed a network planning an atrocity with heavy weapons and explosives. This suggests gaps in the understanding and surveillance of the terrorist threat. Given that Brussels sits at the political heart of Europe, this points to a problem that can no longer be described as Belgian alone.

While for some the terrorist atrocities in Paris was a wake-up call, for security forces it had been expected for a while. Terrorist groups, from al-Qaeda to Isis, have long sought to launch a terrorist attack in the style of the 2008 Mumbai attacks, and a string of plots have been disrupted or launched from a francophone network emanating from Brussels. The Paris attack was the realisation of these fears from a depressingly predictable place.

The networks of radicalised individuals with links to Isis have grown as the group continues to hold sway on the battlefield and send back people and plots to their original bases in western Europe. Given the tempo of attacks and the ease with which the networks appear able to acquire weapons and move freely around the continent, Europeans will ask themselves how much longer they will face this threat. I

Read it all or there is another link here.

Briefly, how many books are there in the Old Testament? The standard Protestant answer is 39 books, although Catholics would respond differently, because they also include several Deuterocanonical works, like Sirach, Wisdom, and 1 and 2 Maccabees. So would Orthodox churches. The Ethiopian Biblical canon includes several truly ancient items unknown to churches anywhere else on the planet, including Jubilees and 1 Enoch.

That is straightforward enough, but the Jewish answer would be different again. They would describe the Bible as having 24 books, including all the texts in the Protestant Christian Bible, but structured and divided differently….So, the number of Old Testament books is 24 or 39, and that is no great problem. But here we turn to Josephus, also writing around 95 AD in the Against Apion. He divided the books somewhat differently than the later Jewish canon, but also gives us a different total, namely 22

Read it all.