Minister Joey Spann expected to die.

He lay bleeding, collapsed on the floor of Burnette Chapel Church of Christ, and watched the masked man who had just shot him in the chest and hand walk farther into the church.
“The shots kept going,” Spann said. “I thought he was going to kill everybody.”

The gunfire stopped. But Spann, who leads the small congregation in Antioch, still thought he was dying. So the minister prayed.

He didn’t pray to be saved by the church members who applied pressure to his wounds. He didn’t pray to be saved as he heard them call 911. He prayed for forgiveness.
“God, I’m sorry for things I didn’t do right,” Spann said in a telephone interview Monday evening from his hospital room.

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The number of people entering training to become priests in the Church of England is at the highest level for a decade with women making up more than half the total, according to new figures released today.

A total of 544 men and women are starting training for ordained ministry this autumn (known as ordinands), an increase of 14% on last year and the highest figure for 10 years, according to statistics from the Ministry Division of the Church of England.

Women make up more than half of those entering training, or 274 ordinands, the biggest intake of female ordinands for a decade, and an increase of 19% compared to last year. At the same time, the number of younger ordinands, in the under 32 age group, rose by nearly two fifths, and now accounts for 28% of the total.

The figures, covering the period from 2008 to 2017, are published alongside Ministry Statistics for 2016 showing the number of women serving in ordained ministry in the Church of England rose by 7% from 5,310 in 2013, to a record high of 5,690 last year.

Read it all and follow the links at the bottom of the page as well.

Number of women in ordained ministry at record high: https://t.co/bfCPCreS1l pic.twitter.com/oXtRFi3CH8

— Church of England (@c_of_e) September 27, 2017

From the ECF vital Practices vestry Papers check out Read it all.

Also, you can find the whole issue in which this is found there.

So how bad are things in Mr Blair’s homeland? On the face of things, Britain is a relatively good place to be Jewish. When anti-Semitic feelings across Europe are compared, the UK tends to do well. But a new study by the London-based Institute for Jewish Policy Research gives an unusually nuanced picture of opinion in Britain.

It found that hard-core anti-Semites, who “express multiple anti-Semitic attitudes readily and confidently”, amounted to 2.4% of the population, while a further 3% could be described as “softer” anti-Semites, expressing somewhat fewer negative views. To probe their opinions, respondents were invited to react to propositions like “Jews think they are better than other people” or “The interests of Jews in Britain are different from….the rest” or “Jews have too much power in Britain…”

The study said that there was a “much larger number of people who believe a small number of negative ideas about Jews but…may not be consciously hostile or prejudiced towards them”. It found that 15% of Britons agreed at least in part to two or more anti-Semitic propositions, with a further 15% agreeing at least in part to one of them. The researchers’ interpretation was cautious:

“This emphatically does not mean that 30% of the population of Great Britain is anti-Semitic…Rather the 30% figure captures the current level of the diffusion of anti-Semitic ideas in British society, and offers an indication of the likelihood of British Jews encountering such ideas.”

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All the values that Silicon Valley professes are the values of the 60s. The big tech companies present themselves as platforms for personal liberation. Everyone has the right to speak their mind on social media, to fulfil their intellectual and democratic potential, to express their individuality. Where television had been a passive medium that rendered citizens inert, Facebook is participatory and empowering. It allows users to read widely, think for themselves and form their own opinions.

We can’t entirely dismiss this rhetoric. There are parts of the world, even in the US, where Facebook emboldens citizens and enables them to organise themselves in opposition to power. But we shouldn’t accept Facebook’s self-conception as sincere, either. Facebook is a carefully managed top-down system, not a robust public square. It mimics some of the patterns of conversation, but that’s a surface trait.

In reality, Facebook is a tangle of rules and procedures for sorting information, rules devised by the corporation for the ultimate benefit of the corporation. Facebook is always surveilling users, always auditing them, using them as lab rats in its behavioural experiments. While it creates the impression that it offers choice, in truth Facebook paternalistically nudges users in the direction it deems best for them, which also happens to be the direction that gets them thoroughly addicted. It’s a phoniness that is most obvious in the compressed, historic career of Facebook’s mastermind.

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New U.S. cases of three common sexually transmitted diseases – chlamydia, gonorrhea and syphilis – reached more than 2 million in 2016, a new record, U.S. health officials said, prompting calls for more effective prevention efforts.

Most of the new diagnoses were cases of chlamydia, which comprised 1.6 million cases. But there were also nearly a half million (470,000) new gonorrhea cases and nearly 28,000 new cases of syphilis, according to an annual report issued by the Centers for Disease Control and Prevention on Tuesday.

All three sexually transmitted diseases can be cured with antibiotics, but if left undiagnosed, they can cause serious health problems, including infertility, life-threatening ectopic pregnancy, stillbirth in infants, and increased risk for HIV transmission.

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Placed first, Mark Chapman’s survey of developments in Anglican theology points to a profound intellectual fracture in the second half of the century which underpinned some of the more spectacular issues in which Anglican divisions presented themselves. Between the world wars it was comparatively easy to write as if a synthesis of theology, philosophy, and “modern science” were possible, and that axioms for the ordering of society might be derived from it: easy, because the writing could be done in a nation that still dominated an empire and also the worldwide church that had spread within it. After 1945, as the dispersal of the colonial empires came to completion, Anglicans in the West had to reckon with the shift in the balance of power that this implied, and the new ways in which attention would need to be paid to local cultures and forms of knowledge. A fine essay by Sarah Stockwell explores the direct involvement of the church in that process of decolonization; two chapters, by Colin Podmore and Ephraim Radner, deftly outline the consequences for the development of the global apparatus of the Communion.

At the same time, the turn amongst philosophers to a radical questioning of the stability of meaning in language further intensified older debates about the nature of biblical authority and the means by which the churches should first understand and then respond in matters of ethics. The growing polarization of the church between liberal and conservative wings (after perhaps 1970) was in many ways consequent on this, and the essays here on the position of women (Cordelia Moyse) and that by William L. Sachs on sexuality (by which is largely meant homosexuality), explore the two issues in and through which opposed understandings of truth have presented themselves by proxy.

The third overarching theme is that of the weakening grip of all the churches of whichever denomination on the allegiance of the public. The precise patterns of this secularization are a matter of lively debate but the general pattern is clear: by the end of the century there were many fewer Anglicans (as a proportion of the population) in each of the nations under examination. The essays on nationalism and the state (Matthew Grimley), the impact of war (Michael Snape), and the “sociology” (by which is meant ethnicity, class, and education) of Anglicanism (Martyn Percy) all in their different ways explore the consequences of this decline. The ecumenical movement, motivated in part by a consciousness of the growing weakness of each individual denomination on its own, is described by Paul Avis.

There were of course other Anglicans than those of the West; readers will need to await a treatment of African and Asian Anglicanism in volume 5 of this series, due to appear in print in early 2018.

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The Cross is the abyss of wonders, the centre of desires, the school of virtues, the house of wisdom, the throne of love, the theatre of joys, and the place of sorrows; It is the root of happiness, and the gate of Heaven.

Of all the things in Heaven and Earth it is the most peculiar. It is the most exalted of all objects. It is an Ensign lifted up for all nations, to it shall the Gentiles seek, His rest shall be glorious: the dispersed of Judah shall be gathered together to it, from the four corners of the earth. If Love be the weight of the Soul, and its object the centre, all eyes and hearts may convert and turn unto this Object: cleave unto this centre, and by it enter into rest. There we might see all nations assembled with their eyes and hearts upon it. There we may see God’s goodness, wisdom and power: yea His mercy and anger displayed. There we may see man’s sin and infinite value. His hope and fear, his misery and happiness. There we might see the Rock of Ages, and the Joys of Heaven. There we may see a Man loving all the world, and a God dying for mankind. There we may see all types and ceremonies, figures and prophecies. And all kingdoms adoring a malefactor: An innocent malefactor, yet the greatest in the world. There we may see the most distant things in Eternity united: all mysteries at once couched together and explained. The only reason why this Glorious Object is so publicly admired by Churches and Kingdoms, and so little thought of by particular men, is because it is truly the most glorious: It is the Rock of Comforts and the Fountain of Joys. It is the only supreme and sovereign spectacle in all Worlds. It is a Well of Life beneath in which we may see the face of Heaven above: and the only mirror, wherein all things appear in their proper colours: that is, sprinkled in the blood of our Lord and Saviour.

The Cross of Christ is the Jacob’s ladder by which we ascend into the highest heavens. There we see joyful Patriarchs, expecting Saints, Prophets ministering Apostles publishing, and Doctors teaching, all Nations concentering, and Angels praising. That Cross is a tree set on fire with invisible flame, that Illuminateth all the world. The flame is Love: the Love in His bosom who died on it. In the light of which we see how to possess all the things in Heaven and Earth after His similitude. For He that suffered on it was the Son of God as you are: tho’ He seemed only a mortal man. He had acquaintance and relations as you have, but He was a lover of Men and Angels. Was he not the Son of God; and Heir of the whole world? To this poor, bleeding, naked Man did all the corn and wine, and oil, and gold and silver in the world minister in an invisible manner, even as He was exposed lying and dying upon the Cross.

—Centuries of Meditations 1:58-60

Creator of wonder and majesty, who didst inspire thy poet Thomas Traherne with mystical insight to see thy glory in the natural world and in the faces of men and women around us: Help us to know thee in thy creation and in our neighbors, and to understand our obligations to both, that we may ever grow into the people thou hast created us to be; through our Savior Jesus Christ, who with thee and the Holy Spirit livest and reignest, one God, in everlasting light. Amen.

Giving thanks for the inspirational poetry of #Traherne full of delight & wonder; alert to presence of God @ThomasTraherne pic.twitter.com/cpBm9yevIF

— Julie Gittoes ☩ (@JulieGittoes) October 10, 2016

O God our Father, whose law is a law of liberty: Grant us wisdom to use aright the freedom which thou hast given us, by surrendering ourselves to thy service; knowing that, when we are thy willing bondsmen, then only are we truly free; for Jesus Christ’s sake.

–New Every Morning (The Prayer Book Of The Daily Broadcast Service) [BBC, 1900]

When the servant of the man of God rose early in the morning and went out, behold, an army with horses and chariots was round about the city. And the servant said, “Alas, my master! What shall we do?” He said, “Fear not, for those who are with us are more than those who are with them.” Then Eli′sha prayed, and said, “O Lord, I pray thee, open his eyes that he may see.” So the Lord opened the eyes of the young man, and he saw; and behold, the mountain was full of horses and chariots of fire round about Eli′sha. And when the Syrians came down against him, Eli′sha prayed to the Lord, and said, “Strike this people, I pray thee, with blindness.” So he struck them with blindness in accordance with the prayer of Eli′sha. And Eli′sha said to them, “This is not the way, and this is not the city; follow me, and I will bring you to the man whom you seek.” And he led them to Samar′ia.

As soon as they entered Samar′ia, Eli′sha said, “O Lord, open the eyes of these men, that they may see.” So the Lord opened their eyes, and they saw; and lo, they were in the midst of Samar′ia. When the king of Israel saw them he said to Eli′sha, “My father, shall I slay them? Shall I slay them?” He answered, “You shall not slay them. Would you slay those whom you have taken captive with your sword and with your bow? Set bread and water before them, that they may eat and drink and go to their master.” So he prepared for them a great feast; and when they had eaten and drunk, he sent them away, and they went to their master. And the Syrians came no more on raids into the land of Israel.

–2 Kings 6:15-23

Hurricane Maria caused an estimated $40 billion to $85 billion in insured losses, mostly in Puerto Rico, catastrophe-modeling firm AIR Worldwide said Monday.

Maria was the worst storm to hit Puerto Rico since 1928 and devastated the island, causing widespread property damage and power outages. The storm also caused extensive damage in Dominica.

More than 85% of the insured loss is in Puerto Rico, AIR said. The firm’s preliminary damage estimate is higher than the firm’s estimates for Hurricane Harvey, which made landfall in Texas in August, and Hurricane Irma, which passed through the Caribbean before reaching Florida earlier this month.

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1. Using Bulletin Board Code (i.e. square brackets) – can use either HEX color code, or color name

RED = #FF0000
BLUE = #0000FF
GREEN = #008000
MAROON = #800000

RED TEXT: [color=#FF0000]Red Text[/color]
RED TEXT: [color=Red]Red Text[/color]

BLUE TEXT: [color=#0000FF]Blue Text[/color]
BLUE TEXT: [color=Blue]Blue Text[/color]

2. USING HTML (Angle brackets)

GREEN: Green text
GREEN: Green text

More codes and names here: http://www.computerhope.com/htmcolor.htm
Good information on changing font and color for webpage using CSS instead of HTML: http://www.computerhope.com/issues/ch000072.htm

England’s vicarages and parsonages are almost as iconic as its churches. But campaigners say they may be all but gone after a 70-year process of selling-off which began after the Second World War and has seen thousands of vicars ejected from the historic buildings and moved into private houses.

What’s more, they have raised concerns that many modern priests have no interest in living in the properties – leaving them vulnerable to being sold.

Campaign group Save Our Parsonages estimates that 8,000 such houses have been sold by dioceses since the Second World War, causing the Church of England financial loss because of the growing value of property.

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Kids today are in no hurry to grow up.

Teenagers are increasingly less likely to engage in adult activities like drinking alcohol, working jobs, driving or having sex according to research from San Diego State University and Bryn Mawr College published in the peer-reviewed journal Child Development Tuesday…[of last week].

With smaller families, longer life expectancy and after-school educational activities, today’s 18-year-olds are looking like 15-year-olds once did, according to Jean Twenge, professor of psychology at San Diego State University and the lead author on the study. She calls it a “slow-life strategy” where parents have fewer children, “but nurture them more carefully.”

The number of teenagers who tried alcohol between 2010 and 2016 dropped to 67% from 93% between 1976 and 1979. And the number that had earned money from working dropped from 76% to 55% over the same period. Teens who had engaged in sexual activity by the end of high school dropped 12% between 1994 and 2016. The declines in adult activities were consistent across demographic groups, including gender, race, socioeconomic status, region, and in both urban and rural areas, suggesting a major shift is taking place.

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At the Labour Party conference yesterday the comedian Russell Brand called for drugs to be decriminalised. At next week’s Conservative conference, the free-market Adam Smith Institute will be pushing for the legalisation of cannabis. Legalisation means more users. That means more harm, not just to individuals but to society. The institute, however, describes cannabis as “a low-harm consumer product that most users enjoy without major problems”. What? A huge amount of evidence shows that far from cannabis being less harmful than other illicit drugs, as befits its Class B classification, its effects are far more devastating. Long-term potheads display on average an eight-point decline in IQ over time, an elevated risk of psychosis and permanent brain damage.

Cannabis is associated with a host of biological ill-effects including cirrhosis of the liver, strokes and heart attacks. People who use it are more likely than non-users to access other illegal drugs. And so on.

Ah, say the autonomy-loving free-marketeers, but it doesn’t harm anyone other than the user. Well, that’s not true either. It can destroy relationships with family, friends and employers. Users often display more antisocial behaviour, such as stealing money or lying to get a job, as well as a greater association with aggression, paranoia and violent death. According to Stuart Reece, an Australian professor of medicine, cannabis use in pregnancy has also been linked to an epidemic of gastroschisis, in which babies are born with intestines outside their abdomen, in at least 15 nations including the UK.

The legalisers’ argument is that keeping cannabis illegal does not control the harm it does. Yet wherever its supply has been liberalised, its use and therefore the harm it does have both gone up.

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Throughout his life, Wilson suffered from spinal weakness. “God threw me on my back so that I could look up to him more,” he quipped. It was during one of these bouts of poor
health that the 26-year old Wilson began to read a book entitled Grace and Truth by Dr WP Mackay. He later described how he came to faith: “At the beginning of the chapter I was
a rank outsider. Before I got to the end, I had thrown myself at the feet of Christ and cried ‘My Lord and my God!’”

In 1870, Wilson married Flora Vickers, with whom he had five sons. He was ordained a deacon in 1880. Shortly after, he became curate at St Mary Abbots in Kensington, where he preached to one of the most fashionable congregations of Victorian London. By an ironic twist of fate, he would shortly become, as nicknamed by the then Bishop of London, the ‘Archbishop of the Gutter’. Church services were considered by the working people of the time as the exclusive preserve of the privileged. Since the working class refused to step foot inside a church, the enthusiastic young preacher began holding small, open air services at the time of day when coachmen, valets and grooms would be taking their evening stroll…

Wilson regularly suffered brutal physical assaults and even stonings during his open air missions. His outdoor work drew such huge crowds – and complaints – that he was
ordered to stop….

Read it all from the Church Army Magazine ShareIt (begins on page 4).

Today we remember Wilson Carlile, Founder of the @ChurchArmy https://t.co/vrmQHCVP7N pic.twitter.com/TKbvVLS5po

— Church of England (@c_of_e) September 26, 2016

60 years ago today, September 26, 1957, Bernstein & Sondheim's musical "West Side Story" premieres at the Winter Garden Theater in NYC pic.twitter.com/1c2AHekG5e

— Charleston Daily (@ChuckTownDaily) September 26, 2017

2. Why won’t we be bored in Heaven?

I suspect this question subconsciously bothers most of us more than we like to admit. I can remember having something of a crisis of faith as a child: I thought I didn’t want to go to Heaven since the popular pictures of it seemed pretty boring to me.
Freud, who occasionally comes up with nuggets of wisdom sandwiched between mountains of nonsense, says that everyone needs two things to make life worth living: love and work. The two are really one, for love is a work and work is a love. Love is a work, for it is something you do, not something you just feel or fall into. And work must be a love, for if not, it is threatening and boring. What love-work will we do in Heaven, then?
We will complete the very love-works we are meant to do on Earth. There are only six things that never get boring on Earth, six things that never come to an end: knowing and loving yourself, your neighbor, and God. Since persons are subjects and not objects, they are not exhaustible; they are like magic cows that give fresh milk forever.
The two great commandments that are our job description for life, in both this world and the next, express this plan: We must love God wholly and we must love our neighbor as ourself. And in order to love we must know, get to know, as endlessly as we love endlessly. This never gets boring, even on Earth: getting to know and love more and more someone we already know and love. It is our clue and our preparation for our eternal destiny of infinite fascination.

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This sure is matter of love; but came there any good to us by it? There did. For our conception being the root as it were, the very groundsill of our nature; that He might go to the root and repair of our nature from the very foundation, thither He went; that what had been there defiled and decayed by the first Adam, might by the Second be cleansed and set right again. That had our conception been stained, by Him therefore, primum ante omnia,to be restored again. He was not idle all the time He was an embyro all the nine months He was in the womb; but then and there He even ate out the core of corruption that cleft to our nature and us, and made both us and it an unpleasing object in the sight of God.

And what came of this? We who were abhorred by God, filii irae was our title, were by this means made beloved in Him. He cannot, we may be sure, account evil of that nature, that is now become the nature of His own Son is now no less than ours. Nay farther, given this privilege to the children of such as are in Him, though but of one parent believing, that they are not as the seed of two infidels, but are in a degree holy, eo ipso; and have a farther right to the laver of regeneration, to sanctify them throughout by the renewing of the Holy Ghost. This honour is to us by the dishonour of Him; this the good by Christ an embyro.

–From a sermon preached before King James, at Whitehall, on Sunday, the Twenty-fifth of December, 1614

Almighty God, who gavest thy servant Lancelot Andrewes the gift of thy holy Spirit and made him a man of prayer and a faithful pastor of thy people: Perfect in us what is lacking of thy gifts, of faith, to increase it, of hope, to establish it, of love, to kindle it, that we may live in the life of thy grace and glory; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the same Holy Spirit, one God, now and for ever. Amen.

Today we remember Lancelot Andrewes Bishop of Winchester and Spiritual Writer who died in 1626 pic.twitter.com/FaDRJTM1Gf

— Church of England (@c_of_e) September 25, 2015

Almighty God, our heavenly Father, who dost feed the birds and clothe the flowers, and who carest for us as a father for his children: We beseech thee of thy tender goodness to save us from distrust and vain self-concern; that with unwavering faith we may cast our every care on thee, and live in daily obedience to thy will; through thy beloved Son, Jesus Christ our Lord.

It is actually reported that there is immorality among you, and of a kind that is not found even among pagans; for a man is living with his father’s wife. And you are arrogant! Ought you not rather to mourn? Let him who has done this be removed from among you.For though absent in body I am present in spirit, and as if present, I have already pronounced judgment 4 in the name of the Lord Jesus on the man who has done such a thing. When you are assembled, and my spirit is present, with the power of our Lord Jesus, you are to deliver this man to Satan for the destruction of the flesh, that his spirit may be saved in the day of the Lord Jesus.Your boasting is not good. Do you not know that a little leaven leavens the whole lump? Cleanse out the old leaven that you may be a new lump, as you really are unleavened. For Christ, our paschal lamb, has been sacrificed. Let us, therefore, celebrate the festival, not with the old leaven, the leaven of malice and evil, but with the unleavened bread of sincerity and truth.

–1 Corinthians 5:1-8

COLUMBIA, S.C. (September 25, 2017) – Today the Diocese of South Carolina (Diocese) filed our Replies, to the Return by The Episcopal Church (TEC) to our motions for recusal and rehearing in the South Carolina Supreme Court, regarding its recent ruling in Appellate Case No. 2015-000622.

Statement by the Rev. Canon Jim Lewis: 

“Today’s filings by the Diocese of South Carolina address the property law issues at the heart of this case. TEC failed to establish a trust interest in property, of any sort, that can be recognized under 300 years of existing South Carolina legal precedent.  And to claim such an interest now is to grant TEC favored status against the Diocese and its parishes, establishing one church body over another. This is inconsistent with opinions of the United States Supreme Court that truly “neutral” principles of state law must be applied as they would be in any other case.

Further, the timeliness of our request for recusal is not an issue before an appellate court.    The public confidence in and the credibility of the Court is!  The most effective way to assure both is the recusal of Justice Hearn and the vacating of her opinion.  A ruling free from conflict of interest is not a right that can be waived.”

Read it all as well as the cited documents and those listed below the article.

To Mexico now where the death toll from last week’s earthquake has climbed to well over 300. Structures have been damaged throughout central Mexico, including more than 150 churches. That’s according to the country’s archdiocese. Hardest hit were churches in the state of Puebla, the epicenter of the quake. NPR’s Carrie Kahn sent this report from the town of Cholula.

CARRIE KAHN, BYLINE: In the center of town sits Cholula’s ancient pyramids said to be the widest in the world. It’s never been fully excavated, but to get to what is visible involves a steep climb.

Fifty-three, 54, 55 – I’m climbed at the top of Cholula’s ancient pyramid where the Church of the Remedies sits on top of the pyramid. Two of the beautiful churches’ domes have collapsed, and they’re not letting us go to the top. Instead, they’re holding mass outside.

UNIDENTIFIED PEOPLE: (Speaking Spanish).

KAHN: Dozens of parishioners have made the climb in search of solace in Sunday mass.

GERARDO LOPEZ RAMIREZ: (Singing in Spanish).

KAHN: Gerardo Lopez Ramirez is the church’s organist and tenor. He says his town is in mourning.

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More than 10 Anglican churches a year are closing Wales, figures have shown.
Data from the Church in Wales showed 115 churches have closed over a 10-year period, about 8% of the total, with 1,319 still in use.
There are currently 11 properties advertised for sale on the church’s website.
The Church in Wales said closures were a “significant issue” and while the sale rate had stayed steady, it was unlikely to slow down.

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During the summer of 2017, election season put all eyes on Kenya. Although a decade ago, the unprecedented violence of the 2007 elections that left an estimated 1,400 people dead remains in the memory of the Kenyan people. Given this tragic recollection, apprehension was high going into this election season. The two main rivals, Uhuru Kenyatta, the son of the first post-independence leader, Jomo Kenyatta, a Kikuyu, and Raila Odinga, son of Odinga Odinga, a Luo, are no strangers to conflict. Their tribal identities were divided long ago by colonialists and their families are long-standing political rivals furthering divisions among some of the largest tribes in Kenya.

The two politicians went head to head this election cycle and the results shocked the nation. While violence did not erupt amongst the public prior to the release of poll results, an Independent Election and Boundaries Commission (IEBC) official Chris Msando was discovered tortured and killed a little over a week before the election. Despite this shocking event, the Kenyan people voted peacefully and on time. Kenyatta won 54% of the vote to Odinga’s 44% in a tight race.

However, violence broke out the day after the results were released, leaving 24 dead. Odinga’s team claimed that the online tallying system “lacked integrity” and therefore did not properly count the votes. The death of Chris Msando further compounded a lack of faith in the legitimacy of the election results. Odinga’s team then petitioned the supreme court for a recount. In 2013, Odinga’s team made a similar petition to the court based on claims of voter fraud, which was rejected. This time, however, the court decided that the basis of the petition was legitimate enough to warrant a complete nullification of the election results on September 1st.

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So here’s where we stand: Intelligent disagreement is the lifeblood of any thriving society. Yet we in the United States are raising a younger generation who have never been taught either the how or the why of disagreement, and who seem to think that free speech is a one-way right: Namely, their right to disinvite, shout down or abuse anyone they dislike, lest they run the risk of listening to that person — or even allowing someone else to listen.

Can we do better?

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Despite demanding work that often starts before sunrise and does not finish until late in the evening, clergy report higher levels of well-being than people in other occupations, because they are “filled with purpose”, a seven-year study suggests.

Started in 2011, the Experiences of Ministry Project has explored the views of 6000 Church of England clergy through regular national surveys, in addition to more than 100 in-depth interviews, and a series of week-long daily diaries. It was led by Dr Mike Clinton, a reader in work psychology at King’s College, London, and supported by the Ministry Division.

A summary, Effective Ministerial Presence and What It Looks Like in Practice, was presented at King’s last week. Its conclusions bear out the findings of the Living Ministry study published last week (News, 15 September).

“The well-being of clergy in our research compared favourably with other occupational groups,” the report says. “Despite having highly demanding roles, most priests cope, and even flourish, because they are filled with purpose, and derive meaning and fulfilment from their work. Even though they make substantial and frequent sacrifices as part of their role, they mainly do so willingly and see them as worthwhile.”

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