More than a hundred new churches are to be created in a £27 million drive by the Church of England to revive the Christian faith in coastal areas, market towns and outer urban housing estates, it was announced today.

New Christian communities in areas including the Kent coast, housing estates in Plymouth and market towns in Cambridgeshire are to be set up by the Church of England as part of its Renewal and Reform programme.

The plans have been backed by the Archbishop of Canterbury Justin Welby as a ‘wonderful example’ of how churches are seeking to be faithful to God and to serve their communities.

He said: “The Church of England exists to share the good news of Jesus through our words and our actions. Across the country, churches are bursting with life – which in part is shown through how they love and serve their communities. I’m especially pleased about these grants because they demonstrate our commitment to following Jesus to the places of greatest need in our society….”

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THE next Bishop of Crediton will be the Venerable Jackie Searle, currently Archdeacon of Gloucester, 10 Downing Street has announced today.

Archdeacon Jackie said: “I am delighted to have been appointed Bishop of Crediton and am excited to be joining the Church of England in Devon. I am very drawn to the Diocesan vision to deepen our prayer, make disciples and serve the people of Devon with joy. I look forward hugely to joining in, getting to know the churches, schools, chaplaincies and fresh expressions of the Diocese and all the communities they serve, and working collaboratively to share the love and grace of God.”

Jackie was among the first women to be ordained as priests when she was a curate in London. She served curacies in Harrow and Ealing, before joining the staff of Trinity College, Bristol where she was Lecturer in Applied Theology.

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Welcome to the new #BishopofCrediton the Ven Jackie Searle @jackiesearle09, whose appointment was announced by Downing Street this morning! See our website for more details. https://t.co/TzWYT7iewa pic.twitter.com/kAskGctSk8

— Diocese of Exeter (@CofEDevon) July 11, 2018

11 July: feast of St Benedict of Nursia – moved from 21 March. He d. 551. Patron of #Europe & of monks (BM) pic.twitter.com/mLVV3bVwJj

— John McCafferty (@jdmccafferty) July 11, 2018

Holy Scripture, brethren, cries out to us, saying,
“Everyone who exalts himself shall be humbled,
and he who humbles himself shall be exalted” (Luke 14:11).
In saying this it shows us
that all exaltation is a kind of pride,
against which the Prophet proves himself to be on guard
when he says,
“Lord, my heart is not exalted,
nor are mine eyes lifted up;
neither have I walked in great matters,
nor in wonders above me” (Ps. 130[131]:1)
But how has he acted?
“Rather have I been of humble mind
than exalting myself;
as a weaned child on its mother’s breast,
so You solace my soul” (Ps. 130[131]:2).

Hence, brethren,
if we wish to reach the very highest point of humility
and to arrive speedily at that heavenly exaltation
to which ascent is made through the humility of this present life,
we must
by our ascending actions
erect the ladder Jacob saw in his dream,
on which Angels appeared to him descending and ascending.
By that descent and ascent
we must surely understand nothing else than this,
that we descend by self-exaltation and ascend by humility.
And the ladder thus set up is our life in the world,
which the Lord raises up to heaven if our heart is humbled.
For we call our body and soul the sides of the ladder,
and into these sides our divine vocation has inserted
the different steps of humility and discipline we must climb.

–The Rule of Benedict, Chapter 7

Almighty and everlasting God, whose precepts are the wisdom of a loving Father: Give us grace, following the teaching and example of thy servant Benedict, to walk with loving and willing hearts in the school of the Lord’s service; let thine ears be open unto our prayers; and prosper with thy blessing the work of our hands; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Three images of St Benedict from Anglo-Saxon manuscripts, since today is his feast.https://t.co/CfPgPzH6oO f. 99v (Winchester, late 10th century)https://t.co/DAZqJ4cO1n f. 133 (Canterbury, early 11th century)https://t.co/ePLPfSgvCZ f. 117v (Canterbury, early 11th century) pic.twitter.com/xUt1cZ2Sgx

— Eleanor Parker (@ClerkofOxford) July 11, 2018

O Living God, in whom is the fountain of life: So teach us to know thee through Jesus Christ that we may share the power of that eternal life which is in him, and that all our lives may be brought into obedience to thy holy will; through the same Jesus Christ our Lord.

I am speaking the truth in Christ, I am not lying; my conscience bears me witness in the Holy Spirit, that I have great sorrow and unceasing anguish in my heart. For I could wish that I myself were accursed and cut off from Christ for the sake of my brethren, my kinsmen by race. They are Israelites, and to them belong the sonship, the glory, the covenants, the giving of the law, the worship, and the promises; to them belong the patriarchs, and of their race, according to the flesh, is the Christ. God who is over all be blessed for ever. Amen.

–Romans 9:1-5

He cheerfully admits that we can’t recreate a Christian-based social order – which was always a flawed thing anyway. But he cannot quite affirm our post-Christian social order, which privatises faith, and ‘leaves a vacuum’:

‘That is not to say at this stage that the answer is to reverse the privatisation of Christian faith (which is anyway not something within human gift) but rather that there is a need for a generous and hospitable meta-narrative within which competing truths can be held. It will be the suggestion of this book that Christian faith…provides the potential for such hospitable and generous holding.’

Is there an alternative to such awkward fence-sitting? As the leader of a Christian church he must say that Christianity is what the nation needs in order to reimagine the common good, but as this is the established Church of a liberal state he must also sound respectful of secular diversity. The problem is that his respect for secular diversity never quite sounds sincere. As I say, it sounds like he is reining in his dislike of it, forcing a cheerful smile.

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Jack Fleischer spent much of his 19 years of life at St. Christopher Camp and Conference Center as a camper, counselor and staff member. And, after a memorial service this weekend, his ashes will be buried at the Lowcountry camp he loved so much.

Fleischer, a Columbia resident, drowned after he jumped off a dock into Bohicket Creek in Charleston County on Friday night, multiple media outlets reported. That’s just off S.C. 700 near Johns Island.

The Charleston County Sheriff’s Office said crews found Fleischer’s body early Saturday.

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I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

That, I suspect, is one reason why the basics of the Prayer Book stayed in place for so long, with revisions being for many generations of the minor sort. Consensus on the fundamentals remained steady, and the changes were accordingly cosmetic. By contrast, the last century has witnessed liturgical change after liturgical change wrought by the various Anglican and Episcopal groupings around the world. None of these changes, as far as I can tell, embodies anything like significant improvement in either prose style or theological content. Tracing the revisions would no doubt prove a fruitful, if depressing, topic for a Ph.D. thesis, as the revisions witness to an age of restlessness and shortsighted obsession with the latest fads.

One of the reasons for this is surely that Christian liturgy—and God himself—have become victims of the abolition of the pre-political: Even those universals of human existence mentioned above—birth, sex, death—have become the political issues of the day via abortion, LGBTQ rights, and euthanasia. For the postcolonial mindset, to hold to a traditional liturgy that refuses to play the games of a pan-politicized world is to take a political position. And so traditional liturgy comes under relentless pressure to conform to the latest piety of the dominant political lobbying groups. When politics is everything, God loses his awesome transcendence and human beings take center stage. And the momentary afflictions of the professional victims displace the eternal weight of God’s glory. Historic, biblical Christianity thus becomes irrelevant—no, worse: It becomes the instrument of oppression.

That is why it is no surprise to see that the Episcopal Church in the USA is doing what it does best: planning to screw up the faith of its people yet further by eliminating gendered language about God from the liturgy. It is pulling off the remarkable hat trick of demonstrating profound ignorance about how God-language works, reinforcing the denomination’s divorce from anything resembling historic Christianity, and making itself yet again into a rather insipid and irrelevant tool of the liberal political establishment whose approval it apparently craves.

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The Church of Nigeria, Diocese of Enugu (Anglican Communion) weekend expressed concerns over the recently signed Executive Order No.6 of 2018 by the Federal Government, saying it should not be used against perceived enemies or opposition.

The executive order empowers the Federal Government to seize suspicious assets connected with corruption and other relevant offences.

The church noted with dismay the hasty nature of the investigations and trial of five Christians over alleged killing of a herdsman by a Yola High Court and their conviction and called on President Muhammadu Buhari to ensure that the five condemned Christians were not executed….

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In 2016, I strongly supported Hillary Clinton for president as well as President Barack Obama’s nominee for the Supreme Court, Judge Merrick Garland. But today, with the exception of the current justices and Judge Garland, it is hard to name anyone with judicial credentials as strong as those of Judge Kavanaugh. He sits on the United States Court of Appeals for the District of Columbia Circuit (the most influential circuit court) and commands wide and deep respect among scholars, lawyers and jurists.

Judge Kavanaugh, who is 53, has already helped decide hundreds of cases concerning a broad range of difficult issues. Good appellate judges faithfully follow the Supreme Court; great ones influence and help steer it. Several of Judge Kavanaugh’s most important ideas and arguments — such as his powerful defense of presidential authority to oversee federal bureaucrats and his skepticism about newfangled attacks on the property rights of criminal defendants — have found their way into Supreme Court opinions.

Except for Judge Garland, no one has sent more of his law clerks to clerk for the justices of the Supreme Court than Judge Kavanaugh has. And his clerks have clerked for justices across the ideological spectrum.

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4. Why discourage Bishops from attending the Lambeth Conference 2020, and others from meetings of the Instruments of Communion?….

Reply: Oh, please. Gene Robinson was not invited in 2008 only because he was a public relations disaster waiting to happen. Will Justin Welby invite all the practicing homosexual bishops in TEC, Canada, and elsewhere to Lambeth 2020? Will he invite all those who have laid hands on said bishops to consecrate them? As to the slaps on the wrist of TEC and SEC, how can “consequences” for violating the Word of God expire, conveniently in 2020?

We in Gafcon have our own proverb based on twenty years of experience: “Fool me once, shame on you; fool me twice, shame on me.”

The “discouragement” of Gafcon bishops is principled and relational. I have put it this way, based on Psalm 55:12-14:

how can you sit in council in Jerusalem and enjoy sweet fellowship with brothers who have been expelled from their churches, sued out of their properties, defrocked from their ministries, and denied even the name of “Anglican” (as was stated in the latest Lambeth Primates’ Communiqué) and then turn around and sit at table in Canterbury with bishops of the Episcopal Church (and others) who have expelled these brothers?

Yes, some of the bishops at Gafcon will go to Lambeth, even though the “Letter to the Churches” urges them not to. And many more will not attend as in 2008. Is the Archbishop concerned about this division? Then let him deal seriously with the questions of biblical truth posed to him in the Letter. Perhaps he can surprise everyone by not ignoring these matters as he and his predecessors have done for twenty years. But I am not holding my breath on this one.

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Bishop Wendell Gibbs of Michigan was one of several who said a grand book revision might be dated even before its completed, especially in an era when advances in media technology are challenging the value of traditional books.

In a nod to the need for church growth, Bishop Rob Wright of Atlanta asked whether a carefully revised book will represent misplaced resources if it lands ultimately “in pews that are empty.”

“I wonder if this isn’t just classic work avoidance,” he said.

Some concerns raised on the floor brought theological issues to bear. Bishop Shannon Johnston of Virginia recalled how a theological imperative made the 1979 revision important and worth doing at the time.

“What drove it coming into being was deeply theological — primacy of baptism and centrality of Eucharist,” Johnston said. In 2018, “a lot of the language I hear driving this is demographics and sociology.”

The bishops’ prayer book debate contrasted sharply with the House of Deputies discussion on July 6.

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Merciful Lord, the Comforter and Teacher of Thy faithful people, increase in Thy Church the desires which Thou hast given, and confirm the hearts of those who hope in Thee by enabling them to understand the depth of Thy promises, that all Thine adopted sons may even now behold, with the eyes of faith, and patiently wait for, the light which as yet Thou dost not openly manifest; through Jesus Christ our Lord. Amen.

–James Manning,ed., Prayers of the Early Church (Nashville: The Upper Room, 1953)

What then shall we say to this? If God is for us, who is against us? He who did not spare his own Son but gave him up for us all, will he not also give us all things with him? Who shall bring any charge against God’s elect? It is God who justifies; who is to condemn? Is it Christ Jesus, who died, yes, who was raised from the dead, who is at the right hand of God, who indeed intercedes for us? Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written,

“For thy sake we are being killed all the day long;
we are regarded as sheep to be slaughtered.”

No, in all these things we are more than conquerors through him who loved us. For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

–Romans 8:31-39

Lots of controversial cases at the intersection of religion and the law wind up before the Supreme Court.

And, for most of U.S. history, the court, like the country, was dominated by Protestant Christians. But today, it is predominantly Catholic and Jewish.

It has become more conservative and is about to get even more so with President Trump’s expected pick to replace Justice Anthony Kennedy, who is stepping down from the court at the end of July.

Everyone on Trump’s shortlist, but one, is Catholic. So what, if anything, do the current justices’ and potential nominees’ faiths tell us — and how has the religious makeup of the Supreme Court changed?

“It’s extraordinary and unprecedented in American history,” said Louis Michael Seidman, a constitutional law professor at Georgetown University, which is affiliated with the Catholic Church. “There was a time when, for example, there was tremendous anti-Catholic bias … and, of course, there was a time when there was a lot of anti-Semitism, and a lot of that has gone away.”

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The Church of England has seen a fall in planned donations for first time in 50 years as it says millennials are not taking up the mantle of previous generations.

Money given through direct debits and standing orders has fallen for the first time since records began in 1964, it was revealed on Monday.

John Spence, chair of the Archbishops’ Council Finance Committee, told its governing body, the General Synod, that in 2016 income coming from planned giving fell by 0.4 per cent.

Figures for 2015 show that a total of £337.5m was given to the church this way, suggesting that there was a fall of around £1.35m in 2016.

The donations formed around a third of the money collected by parishes in 2015, which Mr Spence said rose by 1.8 per cent overall because of other sources of funds.

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Most churchgoers will put up with a change in music style or a different preacher.

But don’t mess with a church’s beliefs or there may be an exodus, according to a new study from Nashville-based LifeWay Research.

The study of Protestant churchgoers found most are committed to staying at their church over the long haul. But more than half say they would strongly consider leaving if the church’s beliefs changed.

Pastors often worry about changing church music and setting off a “worship war,” said Scott McConnell, executive director of LifeWay Research. But few say they would leave over music.

Churchgoers are much more concerned about their church’s beliefs.

“Mess with the music and people may grumble,” he said. “Mess with theology and they’re out the door.”

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Paetyn, an impish 1-year-old, has two fathers. One of them gave birth to her.

As traditional notions of gender shift and blur, parents and children like these are redefining the concept of family.

Paetyn’s father Tanner, 25, is a trans man: He was born female but began transitioning to male in his teens, and takes the male hormone testosterone.

“I was born a man in a female body,” he said.

His partner and Paetyn’s biological father is David, 35, a gay man.

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I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

The first point to note is that the Archbishop is not being asked to do the impossible. Ever since Archbishop Charles Longley invited Anglican bishops to the first Lambeth Conference in 1867 it has been accepted that it is for the Archbishop of Canterbury to decide which bishops should be invited. He can invite who he likes and not invite who he likes and he is not obliged to have the agreement of any other person or body about the matter. The buck stops with the Archbishop.

This means that Archbishop Welby can fulfil the requests made in both the bullet points in the GAFCON letter. However, this still leaves the question of whether he should do so. To answer this question it is necessary to recall what has taken place in the Anglican Communion in the twenty years since the Lambeth Conference of 1998.

Two key things have happened.

First, in spite of being repeatedly urged not to do so, a number of provinces of the Anglican Communion (The Episcopal Church, the Anglican Church in Canada, the Episcopal Church in Brazil, the Scottish Episcopal Church and the Anglican Church in Aorateara, New Zealand and Polynesia) have acted in ways that go against Scripture and Resolution 1.10 of the 1998 Lambeth Conference by accepting, in terms of both doctrine and practice, the blessing of same-sex sexual relationships, same-sex marriages and the ordination of those in same-sex sexual relationships.

Secondly, in response to these developments, Anglicans in the United States, Canada and Brazil who have remained loyal to Scripture and Lambeth 1.10 have established the two alternative orthodox provinces mentioned in the first bullet point– the Anglican Church in North America and the Anglican Church in Brazil.

By acting in the way that they have, those Anglican provinces which have accepted same-sex sexual relationships have rejected the obligations that go with being a member of the Anglican Communion.

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There’s so much good in this story, as the details are the result of hours of observation by a keen-eyed reporter. It’s the stuff that got left out that drives me batty.

The story talks a lot about Waggoner’s friendship with Stutzman but doesn’t mention how Waggoner honed her craft through years of working in a law firm here in Seattle, where she got her fill of the liberal politics in this ultra-blue state.

I learned the details of her religious upbringing in Ken McIntyre’s Daily Signal piece where we learn Waggoner is the daughter of an Assemblies of God minister, Clint Behrends, who is on staff of Cedar Park Assembly of God in Bothell, a Seattle suburb. She attended an Assemblies of God college in nearby Kirkland; clerked for a Washington Supreme Court judge, then spent 15 years with Ellis, Li & ­­­­­McKinstry, a Seattle law firm that includes many Christian lawyers. And ever since moving to Arizona to work with ADF in 2014, her star has gone straight up.

We also learn her husband is a lawyer and that they have three kids. Most importantly, she is a Pentecostal Christian. That’s what growing up in the rather moderate Assemblies of God means. Thinking back to 2008, when another female Pentecostal, Sarah Palin, climbed onto the national stage as the Republican Party’s vice presidential candidate, reporters hadn’t a clue how to cover her church. Not much has changed.

I don’t know whether the Post reporter didn’t grasp Waggoner’s beliefs enough to ask her about them or whether she did include those details but an editor took them out. But if this woman’s faith renders her unflappable amidst some tough high-profile cases, not to mention the personal toll of overseeing dozens of lawyers working on similar cases while staying married with three kids, then we should know more about it.

Once again, what is the logic – in terms of journalism basics – for omitting this kind of core information?

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Blessed Lord, who wast tempted in all things like as we are, have mercy upon our frailty. Out of weakness give us strength; grant to us thy fear, that we may fear thee only; support us in time of temptation; embolden us in 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.

Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; but his delight is in the law of the LORD, and on his law he meditates day and night. He is like a tree planted by streams of water, that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers.

–Psalm 1:1-3

The spiritual figurehead of the team in many ways has been Southgate, a former England player whose self-effacing enthusiasm has become central to the group’s appeal. With a subtle knack for storytelling, he has done as much as any columnist to build a narrative about his players as lovable underdogs.

About their ambition to reach the final, rather than to play a third-place match after losing in the semifinals, Southgate said: “We spoke to the players today that none of us fancied going home. We’ve got to be here for another week, so it’s up to us the games we play in.”

And asked about uniting their country during a period of political division, he said: “All these players come from different parts of the country, and there will be youngsters watching at home from the areas that they come from who they’ll be inspiring at this moment, and that is of course even more powerful than what we’re doing with our results.”

The road to the final has looked surprisingly open for England for a while now, thanks at first to an easy group stage and now because of a series of fortuitous results in other games. England, with a different series of outcomes, could have faced Brazil or Germany in the quarterfinals and Spain in the next round.

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England, young and until now unproven, is headed to its first World Cup semifinal since 1990. https://t.co/paOMc5QbTx

— NYT Sports (@NYTSports) July 8, 2018

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Paul concludes with for when I am weak, then I am strong (v. 10). His statement has the character of a settled conviction rather than a rote repetition of God’s answer. But what does it mean? How can one be weak and strong at the same time? The paradox is noted by all. It is sometimes suggested that Paul is saying that whenever God’s servants humble themselves and acknowledge their weakness, Christ’s power can flow through them…. But the point throughout has been that Christ’s power is perfected in, not in spite of, weakness. It is likelier that Paul is asserting that the weaknesses themselves represent the effective working of Christ…. How so? We often think that without human strength we are destined to fail and without personal courage we are bound to falter. Yet good as these are, such qualities tend to push us to self-sufficiency and away from God-dependency. Samson was superlatively endowed with strength, but in the end this very strength brought about his destruction (Judg 15:16; 16:18-30). Human strength is like the flower of the field that has its day in the sun but then shrivels up and dies. Enduring strength lies in God alone–Linda Belleville The IVP New Testament Commentary Series, 2 Corinthians (Downer’s Grove: 1996, p.213), used by yours truly in the morning sermon

Once, as Tom Junod described in a profile for Esquire, Rogers met a 14-year-old boy whose cerebral palsy left him sometimes unable to walk or talk. Rogers asked the boy to pray for him.

The boy was thunderstruck. He had been the object of prayers many times, but nobody had asked him to pray for another. He said he would try since Mister Rogers must be close to God and if Mister Rogers liked him he must be O.K.

Junod complimented Rogers on cleverly boosting the boy’s self-esteem, but Rogers didn’t look at the situation that way at all: “Oh, heavens no, Tom! I didn’t ask him for his prayers for him; I asked for me. I asked him because I think that anyone who has gone through challenges like that must be very close to God. I asked him because I wanted his intercession.”

And here is the radicalism that infused that show: that the child is closer to God than the adult; that the sick are closer than the healthy; that the poor are closer than the rich and the marginalized closer than the celebrated.

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