Let us therefore, brethren beloved, pray as God our Teacher has taught us. It is a loving and friendly prayer to beseech God with His own word, to come up to His ears in the prayer of Christ. Let the Father acknowledge the words of His Son when we make our prayer, and let Him also who dwells within in our breast Himself dwell in our voice. And since we have Him as an Advocate with the Father for our sins, let us, when as sinners we petition on behalf of our sins, put forward the words of our Advocate. For since He says, that “whatsoever we shall ask of the Father in His name, He will give us,”how much more effectually do we obtain what we ask in Christ’s name, if we ask for it in His own prayer!

But let our speech and petition when we pray be under discipline, observing quietness and modesty. Let us consider that we are standing in God’s sight. We must please the divine eyes both with the habit of body and with the measure of voice. For as it is characteristic of a shameless man to be noisy with his cries, so, on the other hand, it is fitting to the modest man to pray with moderated petitions. Moreover, in His teaching the Lord has bidden us to pray in secret””in hidden and remote places, in our very bed-chambers””which is best suited to faith, that we may know that God is everywhere present, and hears and sees all, and in the plenitude of His majesty penetrates even into hidden and secret places, as it is written, “I am a God at hand, and not a God afar off. If a man shall hide himself in secret places, shall I not then see him? Do not I fill heaven and earth?”And again: “The eyes of the Lord are in every place, beholding the evil and the good.”And when we meet together with the brethren in one place, and celebrate divine sacrifices with God’s priest, we ought to be mindful of modesty and discipline””not to throw abroad our prayers indiscriminately, with unsubdued voices, nor to cast to God with tumultuous wordiness a petition that ought to be commended to God by modesty; for God is the hearer, not of the voice, but of the heart. Nor need He be clamorously reminded, since He sees men’s thoughts, as the Lord proves to us when He says, “Why think ye evil in your hearts?” And in another place: “And all the churches shall know that I am He that searcheth the hearts and reins.”
And this Hannah in the first book of Kings, who was a type of the Church, maintains and observes, in that she prayed to God not with clamorous petition, but silently and modestly, within the very recesses of her heart. She spoke with hidden prayer, but with manifest faith. She spoke not with her voice, but with her heart, because she knew that thus God hears; and she effectually obtained what she sought, because she asked it with belief. Divine Scripture asserts this, when it says, “She spake in her heart, and her lips moved, and her voice was not heard; and God did hear her.”We read also in the Psalms, “Speak in your hearts, and in your beds, and be ye pierced.”The Holy Spirit, moreover, suggests these same things by Jeremiah, and teaches, saying, “But in the heart ought God to be adored by thee.”

–From his Treatise On the Lord’s Prayer

Proconsul: “Have you acted as leader in a community of impious men?” Cyprian: “I have” Acts of martyrdom of Cyprian pic.twitter.com/L2K97KUJlB

— Catholicity&Covenant (@cath_cov) September 15, 2016

Almighty God, who didst give to thy servant Cyprian boldness to confess the Name of our Savior Jesus Christ before the rulers of this world, and courage to die for this faith: Grant that we may always be ready to give a reason for the hope that is in us, and to suffer gladly for the sake of the same our Lord Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

O God, Who knowest our hearts and seest our temptations, our struggles, and our deep distress: have pity upon us, and deliver us from the evil that wars against our souls. Thou art all-powerful, and we are weak and sinful; but our hope is in Thee, O faithful and good God. Release us from bondage to evil, and grant that henceforth we may serve Thee in the freedom of Thy holy love.

–Frederick B. Macnutt, The prayer manual for private devotions or public use on divers occasions: Compiled from all sources ancient, medieval, and modern (A.R. Mowbray, 1951)

Not that I have already obtained this or am already perfect; but I press on to make it my own, because Christ Jesus has made me his own. Brethren, I do not consider that I have made it my own; but one thing I do, forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus. Let those of us who are mature be thus minded; and if in anything you are otherwise minded, God will reveal that also to you. Only let us hold true to what we have attained.

–Philippians 3:12-16

The marriage divide in America continues to grow @pewresearchhttps://t.co/N2lO9ZHMCGpic.twitter.com/RIDXWFnyUw

— W Bradford Wilcox (@WilcoxNMP) September 14, 2017

Half of U.S. adults today are married, a share that has remained relatively stable in recent years but is down 9 percentage points over the past quarter century and dramatically different from the peak of 72% in 1960, according to newly released census data.

The decline in the share of married adults can be explained in part by the fact that Americans are marrying later in life these days. In 2016, the median age for a first marriage was 27.4 for women and 29.5 for men – roughly seven years more than the median ages in 1960 (20.3 for women and 22.8 for men).

But delayed marriage may not explain all of the drop-off. The share of Americans who have never married has been rising steadily in recent decades. At the same time, more adults are living with a partner instead of marrying and raising children outside of marriage.

Marriage rates are also more closely linked to socio-economic status than ever before…

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The survey conducted by the National Centre for Social Research showed that 53 per cent of adults have no religious belief. It also revealed there was a decline in the number of people who identified as Anglican. Out of the 2,942 adults asked, 15 per cent said they were Anglican.

Responding to the figure that 71 per cent of 18-25 year olds have no religious affiliation, Bishop Cottrell said young people are more comfortable describing themselves as spiritual rather than religious, but this often means an openness to the possibility of God ‘and often a deep attraction to the person of Christ’.

He admitted it is impossible for any Christian or any Christian leader to look at the figures ‘without a certain amount of despondency’.

But it was not something to panic about and Britain had not suddenly become ‘a nation of atheists’.

He said: ‘It awakens us yet again to the great missionary challenge we face.’

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Mr. [John] Cogan has just written a riveting, massive book, “The High Cost of Good Intentions,” on the history of entitlements in the U.S., and he describes how in 1972 the Senate “attached an across-the-board, permanent increase of 20% in Social Security benefits to a must-pass bill” on the debt ceiling. President Nixon grumbled loudly but signed it into law. In October, a month before his re-election, “Nixon reversed course and availed himself of an opportunity to take credit for the increase,” Mr. Cogan says. “When checks went out to some 28 million recipients, they were accompanied by a letter that said that the increase was ‘signed into law by President Richard Nixon.’ ”

The Nixon episode shows, says Mr. Cogan, that entitlements have been the main cause of America’s rising national debt since the early 1970s. Mr. Trump’s pact with the Democrats is part of a pattern: “The debt ceiling has to be raised this year because elected representatives have again failed to take action to control entitlement spending.”

A faculty member at Stanford’s Public Policy Program and a fellow at the university’s Hoover Institution, Mr. Cogan, 70, is one of those old-fangled American men who are always inclined to play down their achievements. The latest of his is the book that draws us together in conversation. To be published later this month by Stanford University Press, it is a 400-page account of how federal entitlement programs evolved across two centuries “and the common forces that have been at work in causing their expansion.”

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On 'Holyrood Day in harvest', a medieval poem to the Holy Cross, steadfast at the still point of the turning world: https://t.co/o2vYObvveE pic.twitter.com/MpglEozD4H

— Clerk of Oxford (@ClerkofOxford) September 14, 2017

Steadfast cross, among all others
Thou art a tree of great price;
In branch and flower such another
I know not of, in wood nor copse.
Sweet are the nails, and sweet is the tree,
And sweeter is the burden that hangs upon thee.

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Needless to say, Michael Novak did not foresee these outcomes when he wrote The Spirit of Democratic Capitalism any more than I did when I thrilled to his insights more than three decades ago. This should not surprise us. As Yuval Levin outlines in The Fractured Republic, America came out of the Great Depression and its mobilization for World War II with a consolidated economic, political, and social system. There was a closed, sealed quality to a great deal of social and economic life, which is why Michael and so many others were attracted to motifs of creativity and openness. Seventy years on, however, the project of deconsolidation has done its work. We now live in a fluid world in which the very idea of borders—between nations as well as between the sexes—seems more and more tenuous. In this context, which is our context, the genius of capitalism as Michael described it—creative, open, innovative, and dynamic—seems less benign. Those qualities liquefy our social relations, and even our sense of self.

In his last article for First Things (“The Future of Democratic Capitalism,” June/July 2015), Michael summed up his spiritual endorsement of capitalism: “Free markets are dynamic and creative because they are open to the dynamism and creativity intrinsic to our humanity.” This anthropological assessment of capitalism follows the lead of John Paul II, and it’s a profound reason to cherish economic liberty. But Michael did not give due emphasis to an equally important aspect of our humanity, which is our desire to give ourselves in loyalty to permanent things. As a man of faith, he certainly knew and affirmed this dimension: You shall love the Lord your God with all your heart, soul, and mind, and you shall love your neighbor as yourself. But in his enthusiasm for open, upward transcendence—a constant theme in his work—he lost sight of our need for anchors. As a consequence, he described the anthropology of capitalism in a one-sided way. Its fearsome dynamism speaks to part of our soul, but it neglects and even works against the part that cherishes permanence.

This one-sidedness needs to be corrected, for our challenges are quite different from the legacy of postwar consolidation that Michael responded to with such élan. We do not live in a closed, regulated, regimented world. Political correctness is a serious problem, and it has an authoritarian tendency. But it is not born of loyalty to permanent things. As an outgrowth of liberalism itself, this rigid ideology comes under the sign of choice. It is an obligatory, enforced participation in a fluid, liquefied moral world. We are told that we are not required to think or live in any particular way—except that we can’t think or live in ways that constrain, compromise, or even throw doubt on anyone else’s free decision to think or live differently. Taken to its logical extreme—everything is permitted as long as it permits everything—this becomes a paradoxical totalitarian toleration that is all the more dangerous because it deludes those who promote it into thinking that when they drive all dissent from the public square, they are “including.”

All of this dovetails frighteningly well with the dynamism and openness of capitalism, which is also presented as obligatory. And its partial anthropological resonance means that a part of our soul—the dimension that, taken in isolation, thrills to today’s gnosticism and its promise of freedom from all constraints, even those imposed by nature and our bodies—is given great encouragement. This antinomianism—which, again, is presented as “history’s” obligatory verdict—casts a dark shadow on the West in the twenty-first century, not the Soviet Union or older forms of centralized, totalitarian control.

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The study, published by the American Academy of Ophthalmology, focuses specifically on medical students studying ophthalmology–the medical field focused on the eyes–because so much of that discipline relies on doctors using observation to examine and diagnose patients. For the study, 18 first-year medical students took art observation classes, where they had six-hour-and-a-half sessions at the Philadelphia Museum of Art, while a control group also composed of 18 first-yearmedical students did not. None of the students had prior art training….

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Twenty-three years ago, when I was in my first pastoral appointment, there was an 11-year-old boy who started coming to my church at the suggestion of a teacher at his middle school. He was an isolated, disconsolate figure who didn’t mix easily and took a greedy share of the cookies after worship. After he had been coming a few months, funds were found for him to participate in a parish weekend retreat.

By Saturday morning, the complaints were raining down. He was rude. He was grabbing food. He was bullying the younger children. The adults finally had to talk to each other about it; it was one of those parish conversations where the pastor doesn’t get a casting vote. The teacher through whose influence the boy had first come to church pointed out that, being brought up solely by his young and temperamental father, he was a troubled boy looking for security. Allowances were made, patience was maintained, and gradually the lad began to find his feet.

Nine months later at a special evening service he was baptized. His father was not there. His mother and brother, living across town, weren’t there either. But about 40 people were, and each member of the congregation was invited to describe what they most valued about being members of that church. One said friendship, another said acceptance, a third said trust. When the boy was asked the same question his narrow, fixed frown broke, for once, into a smile, and he replied, “You didn’t throw me out after that weekend.”

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O heir of heaven, lift now thine eye, and behold the scenes of suffering through which thy Lord passed for thy sake! Come in the moonlight, and stand between those olives; see him sweat great drops of blood. Go from that garden, and follow him to Pilate’s bar. See your Matter subjected to the grossest and filthiest insult; gaze upon the face of spotless beauty defiled with the spittle of soldiers; see his head pierced with thorns; mark his back, all rent, and torn, and scarred, and bruised, and bleeding beneath the terrible lash. And O Christian, see him die! Go and stand where his mother stood, and hear him say to thee, “Man, behold thy Saviour!” Come thou to-night, and stand where John stood; hear him cry, “I thirst,” and find thyself unable either to assuage his griefs or to comprehend their bitterness. Then, when thou hast wept there, lift thine hand, and cry, “Revenge!” Bring out the traitors; where are they? And when your sins are brought forth as the murderers of Christ, let no death be too painful for them; though it should involve the cutting off of right arms, or the quenching of right eyes, and putting out their light for ever; do it! For if these murderers murdered Christ, then let them die. Die terribly they may, but die they must. Oh! that God the Holy Ghost would teach you that first lesson, my brethren, the boundless wickedness of sin, for Christ had to lay down his life before your sin could be wiped away.

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The Cross at Camp Saint Christopher for Holy Cross Day #southcarolina #liturgicalcalendar pic.twitter.com/3skq8oftgn

— Kendall Harmon (@KendallHarmon6) September 14, 2016

O God, who by the passion of thy blessed Son didst make an instrument of shameful death to be unto us the means of life and peace: Grant us so to glory in the cross of Christ, that we may gladly suffer shame and loss for the sake of thy Son our Savior Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

A large Anglo-Saxon carving of Christ crucified, such as Harold Godwineson might have known https://t.co/H5qSm2sePr pic.twitter.com/jriDBA3jwr

— Eleanor Parker (@ClerkofOxford) September 14, 2016

O Almighty God, Who sittest upon the throne, make all things within us new this day. Renew our faith, and hope, and love; renew our wills, that we may serve Thee gladly and watchfully with all our powers; renew our delight in Thy truth and in Thy worship; renew our joy in Thee, our longing that all may know Thee, our desires and labours to serve others. And so take care of us Thy people, who embrace the Cross of Thy Son and desire to walk in the light and power of Thy Spirit, now and evermore.

–Frederick B. Macnutt, The prayer manual for private devotions or public use on divers occasions: Compiled from all sources ancient, medieval, and modern (A.R. Mowbray, 1951)

Offer to God a sacrifice of thanksgiving, and pay your vows to the Most High; and call upon me in the day of trouble; I will deliver you, and you shall glorify me.

–Psalm 50:14-15

A steady diet of cable news reinforces the idea that everything is about politics, that everything is life or death, and that we should all devote our attention to the big news story every day. (Consider how news channels count down to big events, as if the entire country waits breathlessly for whatever the channel determines is most important!)

No TV 

Recently, I finished Andy Crouch’s The Tech-wise Family, a book from a journalist and writer who I’ve long respected for his insight into faith and culture. Crouch is a brilliant commentator on society and culture. And he doesn’t have a television in the living room. The TV is in the basement. (The family turns it on so rarely that his daughter wasn’t even sure they had one!)

John Piper, a preacher and writer highly influential in American evangelicalism (especially among younger generations) doesn’t have a TV at all. He’s never had one.

Which makes me wonder: could it be that the reason Andy Crouch’s cultural analysis is so astute and Piper’s devotional and exegetical writing is so compelling is because they don’t spend time in front of the screen?

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Priests-in-training are to be given glossaries to help them understand the Book of Common Prayer for the first time because they struggle to decipher the language.

The Prayer Book Society, which gives out free copies of the 17th century book to first-year students in theological colleges, will this year also include a key to some of its more old-fashioned words and phrases.

The list includes definitions for words such as “eschew” meaning abstain from, “concord”, for an agreement between people, and “froward”, meaning perverse or contrary.

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this effort to keep apace of the progressive culture is happening at the expense of tens of thousands of members each year. In the face of this, we are told that “we are not dying, we are reforming.” What exactly we are trying to become, though, is thoroughly ambiguous at best.

It’s worth considering what exactly this “reformation” looks like. In recent years, we have witnessed, for example, the church adopt same-sex marriage. There is, of course, no biblical basis for this course of action, quite the contrary in fact. Yes, we love and respect the dignity of each of God’s children, but we also accept that God created man and woman, separate, distinct and purposeful.

At the most recent conference of our denomination, we were offered a Muslim prayer, referring to Jesus Christ as merely a prophet alongside Muhammad. Yes, we love and respect the dignity of the Muslim community as children of God, but ought we invite a person to reject our savior at a conference allegedly intended to decide how best to spread his teachings?

On abortion, we are told by PCUSA only that the decision is “deeply personal,” and should be made based on “Scripture.” Naturally, though, the statement offers no guidance as to any particular piece of Scripture that a person ought to reference. To do so would risk lending support to the inherent value of each human life. In fairness, however, it should be noted that PCUSA at least disapproves of partial-birth abortion. How bold.

In the face of these travesties, it should come as no surprise that our Christian brothers and sisters are vacating the denomination in droves.

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This University, like any great university, encourages, and indeed demands, independence of mind. We expect you to develop the ability to articulate your views clearly and cogently, to contend with and learn from competing viewpoints, and to modify your opinions in light of new knowledge and understanding. Your Princeton education will culminate in a senior thesis that must both present original research and also contend respectfully with counter-arguments to your position.

This emphasis on independent thinking is at the heart of liberal arts education. It is a profoundly valuable form of education, and it can be exhilarating. It can also at times be uncomfortable or upsetting because it requires careful and respectful engagement with views very different from your own. I have already emphasized that we value pluralism at Princeton; we value it partly because of the vigorous disagreements that it generates. You will meet people here who think differently than you do about politics, history, justice, race, religion, and a host of other sensitive topics. To take full advantage of a Princeton education, you must learn and benefit from these disagreements, and to do that you must cultivate and practice the art of constructive disagreement.

Doing so is by no means easy. Some people mistakenly think the art of disagreement is mainly about winning debates or being able to say, “I was right.” It is much harder than that. The art of disagreement is not only about confrontation, but also about learning. It requires that we defend our views, as we do in debate, and, at the same time, consider whether our views might be mistaken.

It requires, too, that we cultivate the human relationships and trust that allow us to bridge differences and learn from one another. That is one reason why I disagree with people who consider inclusivity and free speech to be competing commitments. I believe exactly the opposite, namely, that if we are to have meaningful conversations about difficult topics on university campuses and in this country, we must care passionately both about the inclusivity that enables people to trust and respect one another and about the freedom of speech that encourages the expression of competing ideas.

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Like many evangelicals, he ended up working in the peculiar outsider-insider world of conservative Washington, influencing the Republican Party’s counsels even as the wider establishment continued to regard his faith and movement as exotic, disreputable, possibly dangerous.

But more than most Cromartie did not accept this suspicion and mistrust as permanent or necessary. His great work, which occupied much of the last two decades of his life, was a distinctive exercise in dialogue and encounter: Twice a year, he invited prominent journalists, members of one of America’s most secular professions, into extended conversation with religious leaders, theologians and historians, the best and brightest students and practitioners of varied faiths. These conferences, held in Maine and Miami and Key West, Fla., were purpose-driven junkets, intended to prove that religious believers and professional media elites did not have to be locked in a cycle of misunderstanding and mistrust.

And in the discussion sessions that Cromartie ran they weren’t. There were tense moments and hostile interactions here and there, but for the most part when you were inside his conferences (or helping to choose the speakers, as I did for a while), you could imagine that pluralism could actually work, that religious views could advance by persuasion without encouraging intolerance, that the religious and nonreligious could argue and listen in good faith, that conservative believers could be taken seriously by the media and extend greater trust and understanding in their turn.

This little Arcadia was an extension of its presiding genius’s personality. I was not Cromartie’s closest friend, and for a deeper appreciation of the man’s distinctive qualities I recommend the many tributes in the last week from journalists who were closer — particularly Carl Cannon’s eulogy in RealClearPolitics, which captures Cromartie in full.

But he was a personal inspiration to me from very early in my career. Nobody in Washington was kinder to me as a novice journalist, nobody gave me more hope that my own peculiar vocation was worthwhile rather than quixotic, and few men I met in my D.C. years modeled the Christian virtues of faith and hope and charity so ebulliently, without the air of defensive irony that many of us weave around our unfashionable morality and metaphysics.

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Some of the homes hardest hit by Hurricane Irma in Florida are also the least likely to be insured.

Florida has more mobile and manufactured homes than any other state. These homes, which are built in factories rather than directly onto a lot, often house low-income residents and seniors seeking cheaper housing for their retirement.

The homes are also less likely to be insured than many other types of homes, with the Florida Manufactured Housing Association estimating as many as 50% of the homes may lack insurance.

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I always used to think that no political party would be prepared to give disestablishment the time and effort that it would require. But Prime Minister Corbyn might just be the man to do it. And far from being a fusty move for constitutional committees, disestablishment could be framed as an attempt to rationally redesign a Britain fit for a global role beyond the EU. After all, who needs Christian morality in the age of human rights?

Don’t get me wrong. I do not warm to the state of affairs that I have just described. Indeed, I feel profoundly alienated from such a country. It is just that I think something like this is unavoidable and that the established church has to get ahead of the situation by transforming itself, rather than play a continuous rearguard action against the inevitable.

But there is opportunity here for the church, as well as loss. What we give up is our traditional role as courtiers. Good, I say. The banners of the New Model Army would proudly proclaim that there is no king but Jesus. And to say that Jesus is the supreme authority is to say that no one else can be – not the Romans, not the pope, not the House of Stuart or the House of Windsor. The Church of England was specifically designed to soften that thought, to make it less dangerous. Christians were to be housetrained. We were to give up all our revolutionary talk of bringing God’s kingdom to earth and settle instead for a warm vicarage and being nice to our parishioners. That settlement is about to be ripped up.

I do not believe that disestablishment will revive the numerical fortunes of the church. Looking at our disestablished cousins, I think it may well mean we will decline at an even faster rate – at least in the short to medium term (and that means centuries in church terms). But please, my fellow Anglicans, we need to go before we are no longer welcome. And go in the knowledge that, as people of the resurrection, we do not fear death – either personally or institutionally.

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O God, who didst give to thy servant John Chrysostom grace eloquently to proclaim thy righteousness in the great congregation, and fearlessly to bear reproach for the honor of thy Name: Mercifully grant to all bishops and pastors such excellency in preaching, and fidelity in ministering thy Word, that thy people shall be partakers with them of the glory that shall be revealed; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

We celebrate the #feastday of St John Chrysostom, renowned for his public speaking and service to the Church. pic.twitter.com/Wn89VJmOp6

— Aid to the Church (@acn_uk) September 13, 2016

O God our Father, Who hast sent Thy Son to be our Saviour: renew in us day by day the power of Thy Holy Spirit; that with knowledge and zeal, with courage and love, with gratitude and hope, we may strive manfully in Thy service: may He keep our vision clear, our aspiration high, our purpose firm, and our sympathy wide; that we may live as faithful soldiers and servants of our Lord Jesus Christ.

–Frederick B. Macnutt, The prayer manual for private devotions or public use on divers occasions: Compiled from all sources ancient, medieval, and modern (A.R. Mowbray, 1951)

So if there is any encouragement in Christ, any incentive of love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfishness or conceit, but in humility count others better than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being born in the likeness of men. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

–Philippians 2:1-11

Americans are losing faith in the value of a college degree, with majorities of young adults, men and rural residents saying college isn’t worth the cost, a new Wall Street Journal/NBC News survey shows.

The findings reflect an increase in public skepticism of higher education from just four years ago and highlight a growing divide in opinion falling along gender, educational, regional and partisan lines. They also carry political implications for universities, already under public pressure to rein in their costs and adjust curricula after decades of sharp tuition increases.

Overall, a slim plurality of Americans, 49%, believes earning a four-year degree will lead to a good job and higher lifetime earnings, compared with 47% who don’t, according to the poll of 1,200 people taken Aug. 5-9. That two-point margin narrowed from 13 points when the same question was asked four years earlier.

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I am outraged by the recent S.C. Supreme Court decision that strips the title of 28 churches in the Diocese of South Carolina and awards them to the national Episcopal Church. As acting Justice Jean Toal wrote in a dissent: “The First Amendment prohibits civil courts from resolving church property disputes on the basis of religious doctrine and practice.”

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Nigerian Fulani herdsmen have murdered 20 Christians, 19 of them from the same Baptist church and one from a Methodist church.

The attack took place during the night of September 7-8, according to sources in the village of Ancha in Plateau State.

According to International Christian Concern (ICC), one entire family was killed in the attack. Five others were injured and are being treated in hospital.

The pastor of Salama Baptist Church told ICC: ‘My heart is terribly heavy. I haven’t been able to sleep.’

Rev Nanchwat Laven said the militia came into the village at around midnight. He said relations between the two communities had been good. ‘Of course we have had issues from time to time with the herdsmen letting their cattle graze into our farms and destroy our crops,’ he said. ‘It would appear the Fulanis [launched this] attack because they had…some provocative attitude [about] their cattle [grazing] on our farms.’

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The latest federal survey data shows that while teen marijuana use continues to decline in the era of legal pot, adult use is rising. The percent of people over the age of 18 who smoke it in a given year has risen from 10.4 percent in 2002 to 14.1 percent in 2016. In other words, 46 million people got high last year.

In and of itself, the increase in adult marijuana use isn’t particularly alarming. Public-health researchers are typically more worried about adolescent drug use, which can derail a young person’s life. If more adults are smoking marijuana once or twice a year — even once or twice a month — it’s not really a huge concern.

More concerning, though, is the number of people who are getting high all the time — heavy users who smoke on a daily or near-daily basis. The federal data shows that those numbers are increasingly precipitously.

In 2016,  nearly 19 percent of people who used marijuana that year used it at least 300 days out of the year. That figure’s up by roughly 50 percent from 2002, when 12 percent of marijuana users consumed the drug daily or near-daily.

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In an act of mutual submission at the foundation of the Anglican Church in North America, it was agreed that each Diocese and Jurisdiction has the freedom, responsibility, and authority to study Holy Scripture and the Apostolic Tradition of the Church, and to seek the mind of Christ in determining its own convictions and practices concerning the ordination of women to the diaconate and the priesthood. It was also unanimously agreed that women will not be consecrated as bishops in the Anglican Church in North America. These positions are established within our Constitution and Canons and, because we are a conciliar Church, would require the action of both Provincial Council and Provincial Assembly to be changed.

Having gratefully received and thoroughly considered the five-year study by the Theological Task Force on Holy Orders, we acknowledge that there are differing principles of ecclesiology and hermeneutics that are acceptable within Anglicanism that may lead to divergent conclusions regarding women’s ordination to the priesthood. However, we also acknowledge that this practice is a recent innovation to Apostolic Tradition and Catholic Order. We agree that there is insufficient scriptural warrant to accept women’s ordination to the priesthood as standard practice throughout the Province. However, we continue to acknowledge that individual dioceses have constitutional authority to ordain women to the priesthood.

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