Believing the Bible to be the Word of God and actually interpreting it are two important but distinct activities. Confessing the primary authority of the Bible puts us, like Bunyan’s Pilgrim, on the right road, but we still have a long and dangerous journey ahead and we need an interpreter to help us along. The way of interpretation which historically and theologically corresponds to the doctrine of verbal inspiration of the Bible is the literal sense. “Literalism” is a badge of pride or abuse nowadays, like the word “fundamentalism.” Just as those who would take their stand on the fundamentals are not necessarily fundamentalists, so reading the Bible literally does not necessarily make one a literalist. Since no hermeneutical label is without its difficulties, I prefer to stick to the classic use of literal sense.[2]

“Literal sense” is the linking together of God’s written Word, our hearts and minds made and restored in his image, and the Truth to which the Bible points (Ps 19:1, 7,14; John 15:26). The literal sense depends on a complex but real intentionality: God as the final author inspired the receiving, inscribing, editing, and collecting of his revelation so that it would convey true meaning. Although the greatest thinkers can mine Scripture and never exhaust its ore, the plain truth of God’s salvation is publicly declared (2 Cor 4:1-4; John 18:10) and available to those (and only those) who approach it as little children (Matt 11:25-26). Finally, literal interpretation does not imply worship of the Bible because language, while it is a complex symbol system, refers not to itself but to something or Someone else. Having said that, literal interpretation guards against spiritual bypasses around the text as a vehicle of meaning, for the Spirit inspires and illumines with and under the written Word.

Unfortunately, many conservatives and liberals have an atrophied understanding of the literal sense. They approach the text like Sergeant Friday: “Just the facts, ma’am!” Or “Did it really happen that way?” (Conservatives answer Yes, liberals No). If Scripture is more textured than a flat reading would allow, it is because its component strands are tightly spun into a three-fold cord of literal meaning. To distinguish the strands of each thread, I would ask three kinds of questions of any biblical text…

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The conventional thinking is that most people who donate to places of worship are not primarily motivated by tax benefits.

For many, giving is a core value based on religious teachings and a sense of gratitude.

This could be the year when those assumptions are put to a test.

The new federal tax law has cut taxes for working American families, but it also could have the unintended consequence of reducing the financial incentive for many people to donate to religious and charitable organizations.

The Indiana University Lilly Family School of Philanthropy estimates roughly 30 million households earning between $50,000 and $100,000 will be less likely to itemize deductions on their taxes due to the new law. With less incentive to donate, researchers predict the amount those households give will decline.

“Tax incentives do affect how much people give,” said Una Osili, associate dean for research. “If it is more expensive to give, they give less.”

Read it all.

Religious institutions of all sorts wait to see what #TaxReform does to their place in people's budgets https://t.co/8KD43p8X48 @PittsburghPG pic.twitter.com/LoVWhlXTWn

— Teresa Lindeman (@pg_tlindeman) May 3, 2018

When it comes to tackling the complex questions of humanity and morality, can AI make the world more moral?

Morality is one of the most deeply human considerations in existence. The very nature of the human condition pushes us to try to distinguish right from wrong, and the existence of other humans pushes us to treat others by those values.

What is good and what is right are questions usually reserved for philosophers and religious or cultural leaders. But as artificial intelligence weaves itself into nearly every aspect of our lives, it is time to consider the implications of AI on morality, and morality on AI.

There are many conversations around the importance of making AI moral or programming morality into AI. For example, how should a self-driving car handle the terrible choice between hitting two different people on the road? These are interesting questions, but they presuppose that we’ve agreed on a clear moral framework. Though some universal maxims exist in most modern cultures (don’t murder, don’t steal, don’t lie), there is no single “perfect” system of morality with which everyone agrees.

But AI could help us create one.

Read it all.

We can train #AI to identify good and evil, and then use it to teach us morality https://t.co/gRnhNvnwUh

— SwissCognitive – The Global AI Hub (@SwissCognitive) April 6, 2018

The puzzle is why so many people live so badly. Not so wickedly, but so inanely. Not so cruelly, but so stupidly. There is little to admire and less to imitate in the people who are prominent in our culture. We have celebrities but not saints. Famous entertainers amuse a nation of bored insomniacs. Infamous criminals act out the aggressions of timid conformists. Petulant and spoiled athletes play games vicariously for lazy and apathetic spectators. People, aimless and bored, amuse themselves with trivia and trash. Neither the adventure of goodness nor the pursuit of righteousness gets headlines.

― Eugene H. Peterson, Run with the Horses: The Quest for Life at Its Best

'The huge irony is that the more the #Gospel is offered in consumer terms, the more the consumers are disappointed. The Gospel is not a consumer product; it doesn’t satisfy what we think of as our “needs”'-Eugene Peterson, Run With The Horses #theology pic.twitter.com/LgKoY4tRfX

— Kendall Harmon (@KendallHarmon6) May 2, 2018

This Thursday, May 3, is the National Day of Prayer. It will be the 30th annual observance since President Ronald Reagan signed the amended law designating the first Thursday of May as a day of national prayer, and the 67th observance since the day was first created in 1952 by a joint resolution of Congress, and signed into law by President Harry S. Truman.

I honestly cannot think of another moment more appropriate for America to come together and pray for unity in our nation.

We are living through a crucial time in our country’s history. Division rages, hate and vitriolic language are loud. We’re more focused on making enemies than friends. If we do not find the resolve to come together and confront the issues fracturing our communities and dividing our country, we will not find the peace and healing we desperately need.

In all this, one thing is crystal clear: politics will not heal us, and government will not fix us. We need a massive prayer movement that will lead us back to God and bring healing to our land. That is my great hope for this date set apart for prayer and national repentance.

You can read more there and here and you may watch them vimeo video there as well.

"Lighten our Darkness, Lord" — poem for #NationalDayofPrayer, written by one of most beloved chaplains of #WW1: https://t.co/CCI1mMcrAD#poetry #prayer pic.twitter.com/MlFRBWMUhe

— Connie Ruzich (@wherrypilgrim) May 3, 2018

O God, fountain of love, pour thy love into our souls, that we may love those whom thou lovest with the love thou givest us, and think and speak of them tenderly, meekly, lovingly; and so loving our brethren and sisters for thy sake, may grow in thy love, and dwelling in love may dwell in thee; for Jesus Christ’s sake.

This is evidence of the righteous judgment of God, that you may be made worthy of the kingdom of God, for which you are suffering since indeed God deems it just to repay with affliction those who afflict you, and to grant rest with us to you who are afflicted, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance upon those who do not know God and upon those who do not obey the gospel of our Lord Jesus. They shall suffer the punishment of eternal destruction and exclusion from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at in all who have believed, because our testimony to you was believed. To this end we always pray for you, that our God may make you worthy of his call, and may fulfil every good resolve and work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

2 Thessalonians 1:5-12

Patrick J. Conroy’s forced resignation as chaplain of the House of Representatives — attributed to House Speaker Paul D. Ryan (R-Wis.) — has opened up a new round of partisan and religious divisions in Congress. But if there’s any upside, it’s this: We now see clearly why it’s time to do away with taxpayer-funded, government-supported congressional chaplains.

The controversy surrounding Conroy’s departure illustrates how chaplains in Congress inevitably sully religion with politics. Some believe that Ryan fired Conroy because Ryan perceived him to have delivered a prayer that was critical of the Republican tax bill. (Ryan has denied this.) Others believe that Conroy was secretly aligned with the Democrats and find proof in House Minority Leader Nancy Pelosi’s disagreement with Ryan’s decision to fire Conroy….

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Loneliness isn’t just a fleeting feeling, leaving us sad for a few hours to a few days. Research in recent years suggests that for many people, loneliness is more like a chronic ache, affecting their daily lives and sense of well-being.

Now a nationwide survey by the health insurer Cigna underscores that. It finds that loneliness is widespread in America, with nearly 50 percent of respondents reporting that they feel alone or left out always or sometimes.

Using one of the best-known tools for measuring loneliness — the UCLA Loneliness Scale — Cigna surveyed 20,000 adults online across the country. The University of California, Los Angeles tool uses a series of statements and a formula to calculate a loneliness score based on responses. Scores on the UCLA scale range from 20 to 80. People scoring 43 and above were considered lonely in the Cigna survey, with a higher score suggesting a greater level of loneliness and social isolation.

More than half of survey respondents — 54 percent — said they always or sometimes feel that no one knows them well. Fifty-six percent reported they sometimes or always felt like the people around them “are not necessarily with them.” And 2 in 5 felt like “they lack companionship,” that their “relationships aren’t meaningful” and that they “are isolated from others.”

Read it all.

The insurance company Cigna releases a report on loneliness and its impact on health.
https://t.co/WuHuljB772

— Claudine Boeglin (@dandyvagabond) May 2, 2018

“Beauty educates,” said Serena, quoting Giussani. The children who come here often feel tossed aside. One used to be awakened by her mother with the words, “Get up, you piece of [expletive]. Breakfast is ready, you piece of [expletive].” But beautiful surroundings make the children who come here feel important, welcomed and cherished. If a toy breaks at Cometa, it is fixed right away. Likewise, every child is recoverable.

The people in Cometa don’t only treasure beauty, they assume it. In a world of distrust and betrayal, they assume there is beauty in each person and in every situation, so they lead with an almost unnerving level of hospitality.

The vocational high school curriculum is built around the idea that machines will soon be doing most physical tasks, but no machine will be able to create the feeling of a loving home. Whether they are being trained as waiters, carpenters, fabric designers or pastry chefs, students are taught to understand and create hospitable experiences. “Everything is a home,” said Mele. “Everything says, ‘Welcome to my home.’”

The idea is to give students the power to welcome others, born out of a sense that they have been welcomed. One of Giussani’s mottos resonates through Cometa: “Reality will not let you down.” You can take the radical leap, because life ultimately is beautiful.

This takes stubborn determination.

Read it all.

'The people in Cometa don’t only treasure beauty, they assume it. In a world of distrust and betrayal, they assume there is beauty in each person+in every situation, so they lead with an almost unnerving level of hospitality' https://t.co/BCoehXJJjj #italy #beauty #faith #hope

— Kendall Harmon (@KendallHarmon6) May 1, 2018

Facebook is getting into the dating game.

Facebook CEO Mark Zuckerberg announced Tuesday morning that Facebook is building a dating product to “help people find partners.” Zuckerberg says there are 200 million users on Facebook who list their relationship status as “single.”

“If we’re focused on helping people build meaningful relationships, then this is perhaps the most meaningful of all,” Zuckerberg said.

“This is going to be for building real long-term relationships,” he added, “not just for hookups.”

Read it all.

Facebook is launching a new dating service https://t.co/9hxvtLflL0 “This is going to be for building real long-term relationships,” CEO Mark Zuckerberg said, “not just for hookups” $FB #culturewatch #relationships #technology

— Kendall Harmon (@KendallHarmon6) May 2, 2018

In a sense, the first half of the Jerusalem Declaration looks backward to the ancient paths, while the second half addresses issues of the present and future. However, even here the Declaration is drawing from tradition.

Clause 8 refers back to the 1920 Lambeth Resolutions 66-67 defining the “unchangeable standard of Christian marriage between one man and one woman as the proper place for sexual intimacy and the basis of the family,” which itself is derived from the teaching of Jesus (Matthew 19:1-6) and the Creation account in Genesis 1-2.

Clause 9 takes us to the Great Commission of the Risen Lord to make disciples of all nations (Matthew 28:18-20), which is itself rooted in God’s call to Israel to be a “light to the nations” (Isaiah 42:6). It is this missionary call which led Anglicans sacrificially to bring the Gospel to the far reaches of the British Empire.

Clauses 11-13 seek to express the delicate balance of ecumenical hope, legitimate variation on non-essential matters, and the need to reject false teaching. Some on the theological Left – these are the folk who defrocked and sued confessing Anglicans in North America – claim that Anglicanism has always been infinitely flexible in tolerating “diversity.” Not if we go back to the founders, who said this: whosoever shall be sent to teach the people, shall not only in their preaching, but also by subscription confirm the authority, and truth of those articles.He that doth otherwise, or troubleth the people with contrary doctrine, shall be excommunicated.”

The final clause of the Jerusalem Declaration sets the entire Statement in the perspective of the Second Coming of Christ. In the prophetic vision of John the Divine (the Book of Revelation), Jesus Christ, the Lamb that was slain, is revealed as the Alpha and Omega who unites the past, present, and future of the creation and history, and who will come again in glory to judge the living and the dead.

What then should we do? The Prophets of the Old and New Testaments are unanimous in replying: Repent! To the Anglican Church in particular, the Spirit says: “Remember therefore from where you have fallen; repent, and do the works you did at first. If not, I will come to you and remove your lampstand from its place, unless you repent”(Revelation 2:5).

Read it all.

For this purpose, then, the incorporeal and incorruptible and immaterial Word of God comes to our realm, howbeit he was not far from us [Acts 17:27] before. For no part of Creation is left void of Him: He has filled all things everywhere, remaining present with His own Father. But He comes in condescension to show loving-kindness upon us, and to visit us. And seeing the race of rational creatures in the way to perish, and death reigning over them by corruption; seeing, too, that the threat against transgression gave a firm hold to the corruption which was upon us, and that it was monstrous that before the law was fulfilled it should fall through: seeing, once more, the unseemliness of what was come to pass: that the things whereof He Himself was Artificer were passing away: seeing, further, the exceeding wickedness of men, and how by little and little they had increased it to an intolerable pitch against themselves: and seeing, lastly, how all men were under penalty of death: He took pity on our race, and had mercy on our infirmity, and condescended to our corruption, and, unable to bear that death should have the mastery–lest the creature should perish, and His Father’s handiwork in men be spent for nought–He takes unto Himself a body, and that of no different sort from ours. For He did not simply will to become embodied, or will merely to appear. For if He willed merely to appear, He was able to effect His divine appearance by some other and higher means as well. But He takes a body of our kind, and not merely so, but from a spotless and stainless virgin, knowing not a man, a body clean and in very truth pure from intercourse of men. For being Himself mighty, and Artificer of everything, He prepares the body in the Virgin as a temple unto Himself, and makes it His very own as an instrument, in it manifested, and in it dwelling. And thus taking from our bodies one of like nature, because all were under penalty of the corruption of death He gave it over to death in the stead of all, and offered it to the Father-doing this, moreover, of His loving-kindness, to the end that, firstly, all being held to have died in Him, the law involving the ruin of men might be undone (inasmuch as its power was fully spent in the Lord’s body, and had no longer holding-ground against men, his peers), and that, secondly, whereas men had turned toward corruption, He might turn them again toward incorruption, and quicken them from death by the appropriation of His body and by the grace of the Resurrection, banishing death from them like straw from the fire.

–Athanasius, On the Incarnation of the Word

May 2nd is the feast of Saint Athanasius the Great, “Father of Orthodoxy”: Egyptian theologian, philosopher, Patriarch of Alexandria, defender of Trinitarianism against Arianism, Confessor of the Faith, Greek Father, and Doctor of the Church, who died on this day in AD 373. pic.twitter.com/hZdm7qGnlQ

— Tradical (@NoTrueScotist) May 2, 2018

Uphold thy Church, O God of truth, as thou didst uphold thy servant Athanasius, to maintain and proclaim boldly the catholic faith against all opposition, trusting solely in the grace of thine eternal Word, who took upon himself our humanity that we might share his divinity; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

Today's Prayer: Feast day of Athanasius, pray that the Church may be confident in the faith proclaimed in its credal statements … pic.twitter.com/wV0UDo4GIb

— Hereford Diocese (@HerefordDiocese) May 2, 2017

Blessed Lord, who wast tempted in all things like as we are, have mercy upon our frailty. Out of weakness give us strength. Support us in time of temptation. Embolden us in the time of danger. Help us to do thy work with good courage; and to continue thy faithful soldiers and servants unto our life’s end; for thy name’s sake.

–Robert W. Rodenmayer, ed., The Pastor’s Prayerbook: Selected and arranged for various occasions (New York: Oxford University Press, 1960)

“When you reap the harvest of your land, you shall not reap your field to its very border, neither shall you gather the gleanings after your harvest. And you shall not strip your vineyard bare, neither shall you gather the fallen grapes of your vineyard; you shall leave them for the poor and for the sojourner: I am the LORD your God. “You shall not steal, nor deal falsely, nor lie to one another. And you shall not swear by my name falsely, and so profane the name of your God: I am the LORD. “You shall not oppress your neighbor or rob him. The wages of a hired servant shall not remain with you all night until the morning. You shall not curse the deaf or put a stumbling block before the blind, but you shall fear your God: I am the LORD. “You shall do no injustice in judgment; you shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor. You shall not go up and down as a slanderer among your people, and you shall not stand forth against the life of your neighbor: I am the LORD. “You shall not hate your brother in your heart, but you shall reason with your neighbor, lest you bear sin because of him. You shall not take vengeance or bear any grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the LORD.

–Leviticus 19:9-18

From there:

Apr 26, 2018: Motion to extend the time to file a response is granted and the time is further extended to and including May 7, 2018, for all respondents.

On a Saturday night in April, the rhetoric of our historical era reached a culminating, symbolic moment.

In Washington — at the White House Correspondents’ Association dinner — comedian Michelle Wolf mocked the physical appearance of a Trump administration official, joked about feticide and compared the president’s daughter to “an empty box of tampons.”

In Washington, Mich., President Trump gave an 80-minute speech in a stream-of-semiconsciousness style that mixed narcissism, nativism, ignorance, mendacity and malice. He attacked the FBI, intelligence agencies, the Justice Department and his presidential predecessors. “Any Hispanics in the room? ” he asked at one point, producing some boos. Of the press: “These people, they hate your guts. ” Of his political opponents: “A vote for a Democrat in November, is a vote for open borders and crime. It’s very simple. ”

In both Washingtons, political discourse was dominated by the values and practices of reality television and social media: nasty, shallow, personal, vile, vindictive, graceless, classless, bullying, ugly, crass and simplistic. This is not merely change; it is digression. It is the triumph of the boors. It is a discourse unworthy of a great country, and a sign that greatness of purpose and character is slipping way.

Read it all.

South Korea turned off dozens of high-volume loudspeakers on Monday, putting a halt to the propaganda they normally broadcast over the border into North Korea. The move, a government spokesman said, was designed to set a peaceful tone ahead of the talks between the two Koreas Friday—a tone that was reinforced by the announcement that the countries had committed to work toward a peace agreement. The strikingly amicable inter-Korean summit will in turn set the tone for an upcoming U.S.-North Korea summit, during which President Trump and Kim Jong Un are expected to discuss denuclearization of the Korean Peninsula. But while the South’s loudspeakers have stopped blaring reports critical of the North, forbidden messages are still flowing across the border—on the airwaves of a Christian radio station.

South Korea’s largest religious radio broadcaster, the Far East Broadcasting Company, transmits gospel-centered programs to both North and South Korea every day of the week. The station’s goal is to use Christian radio to subvert the Kim regime’s strict ban on religion, and ultimately pave the way for a unified, Christianized Korean Peninsula. The Christians behind FEBC advocate for the reunification of the two Koreas under a democratic system, which they believe would bolster religious freedom. What’s more, they see Christianity and North Korean ideology as mutually exclusive—and argue that the former can be an antidote to the latter.

Around 20 percent of South Korea’s population identifies as Protestant, and Protestantism has roots on the Korean Peninsula stretching back to the 19th century, when American missionaries began arriving there. The religion gained stature as churches became associated with the resistance to Japanese occupation of a then-unified Korea during World War II, but still remained on the margins—only 2 percent of South Koreans were Christian in 1945.

But the two Koreas took different religious paths following their division in 1948….

Read it all.

Now for the not-so-subtle nuance. The Archbishop was not intending to flatter the upcoming Conference but to belittle it. How do I know that? Because his characterization of Gafcon as a “ginger group” cannot be further from the actual character of the movement, and he knows that.

Gafcon is not a global “friendly society,” nor is it seeking to pressure Canterbury, because Canterbury has made clear over twenty years that it pays us no regard. This was apparent ten years ago when Archbishop Rowan Williams bypassed the Global South Primates and invited to the Lambeth Conference the bishops of the Episcopal Church who had consecrated Gene Robinson. (Rest assured: they will be invited back in 2020.) As a result, the Global Anglican Future Conference was convened in Jerusalem in 2008.

Gafcon was not called as “ginger group” but as a reordering of the Anglican Communion. In its Jerusalem Statement, the Conference claimed:

• that it was founding something enduring, “not just a moment in time, but a movement in the Spirit”;
• that three facts justified this reordering: (a) the acceptance and promotion of a false gospel (heresy) in churches of the Communion; (b) the resulting breach of communion among Anglican churches; and (c) the manifest failure of the official “Instruments” to discipline the heretics;
• that the Gafcon movement is not leaving the Anglican Communion but reforming it on the basis of its classic faith and articles, amplified in a new “Jerusalem Declaration”; and
• that it was establishing a Primates’ Council that would, when necessary, authenticate new faithful Anglican jurisdictions.

Read it all.

Jayne Ozanne, a campaigners for LGBT rights in the church, said: “We are unsure by whose authority the original letter from Nye was sent, given that it was not discussed by the Archbishops’ Council.

“It would be strange if it were sent with the knowledge and support of the Archbishops given their firm commitment to ‘radical Christian inclusion’ and their understanding of the need to be pastorally sensitive to the LGBT community, neither of which area mentioned in the letter.

“What I find even more perplexing is that it does not reflect the level of dissent shown by recent decisions taken by the General Synod.”

A spokesperson for the Church of England said: “The request was addressed to the Secretary General, as Provincial Secretary of the Church of England, who then consulted both Archbishops.

“It was concluded that as there was not time for full consultation of the House of Bishops – which meets only twice a year – a reply should be sent at staff level.

“Church House staff therefore produced a reply, in consultation with the Archbishops and the Bishop of Coventry, the chairman of the Faith and Order Commission.

“Mr Nye replied as Provincial Secretary.”

Read it all.

Listen to all and you can find the handouts accompanying his talk there (under Session 4).

ZHOROV: Pew Research found that people who leave their religion, often cite science for their lack of faith. Sunday school teacher Matthew Groves says for churches to be relevant cultural institutions, they have to engage with the things people are struggling with today.

GROVES: Climate change is a substantive issue. Artificial intelligence, bioethics – a lot of big issues humanity is going to face in the next hundred years are focused on science and technology.

ZHOROV: He says if the church wants to be a part of shaping the direction humanity takes, it needs to have a seat at the table.

GROVES: And you can’t have a seat at the table if you don’t speak science.

ZHOROV: During each class, in addition to pushback, Groves also gets a lot of people like Carol Butler, who don’t see an inherent conflict.

CAROL BUTLER: We don’t understand all the mysteries of science. We don’t understand the mysteries of creation. But we know that they’re one and together.

Read it all.

Almighty God, who didst give to thine apostles Philip and James grace and strength to bear witness to the truth: Grant that we, being mindful of their victory of faith, may glorify in life and death the Name of our Lord Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

“Master, show us the Father, and that will be enough for us.”
Jesus said to him, “Have I been with you for so long a time
and you still do not know me, Philip? (Jn. 14:8-9)

Feast of St. James and St. Phillip (the patron Saint of students who drive their teachers crazy) pic.twitter.com/u2BZ6KRJYA

— Quang D. Tran, S.J. (@LeMeTellUSumtin) May 3, 2018

O Lord Jesus Christ, who hast gone to the Father to prepare a place for us: Grant us so to live in communion with thee here on earth, that hereafter we may enjoy the fullness of thy presence; who livest and reignest with the Father and the Holy Spirit, ever one God, world without end.

Hear my cry, O God, listen to my prayer; from the end of the earth I call to thee, when my heart is faint. Lead thou me to the rock that is higher than I; for thou art my refuge, a strong tower against the enemy. Let me dwell in thy tent for ever! Oh to be safe under the shelter of thy wings!

–Psalm 61:1-4