Those interested may find them there.
— The Diocese of C4SO (@C4SO) June 18, 2019
Those interested may find them there.
— The Diocese of C4SO (@C4SO) June 18, 2019
As I informed the Diocese after receiving the partial restriction, I plan to appeal the disciplinary action taken against me as well as officially challenge the legality of B-012 and bring clarity as to which has more authority when at odds with one another — a General Convention Resolution or a Diocesan Canon.
Unfortunately, my appeal is temporarily on hold, as I await a formal charge being brought against me. It has now been over four months since the Presiding Bishop took disciplinary against me, and to date, I have still not been officially charged with anything. I have asked (for my sake and the sake of the Diocese) that this process not be drawn out. I was told an investigation into the allegations made against me would be conducted and I should hear something in a couple of weeks. That was in the middle of February. It is now June. As soon as I hear something, I will let you all know.
At the end of our 150th Diocesan Convention, as I was walking Presiding Bishop Curry to his car, knowing the potential problems that might result from legislation that was coming before the upcoming 79th General Convention, I told the Presiding Bishop how much I appreciated him coming to be with in Albany and how it was my hope and prayer (as a lifelong Episcopalian) that there would always be a place in The Episcopal Church for bishops, clergy, laity and dioceses that were theologically conservative and orthodox in their faith. He said that was his hope as well; that he had been richly blessed by his time with us and that the Diocese of Albany has much to offer the wider Episcopal Church.
The jury is still out as to whether The Episcopal Church is truly welcoming, inclusive and diverse enough for those of us who cannot embrace TEC’s current progressive agenda. If we are to have a real place in The Episcopal Church, we must be provided a way to remain true to our understanding of Holy Scripture and the sacramental nature of the Church, and to differentiate ourselves from TEC’s progressive actions and beliefs that violate God’s Word (as we understand it), and are so offensive and problematic to the vast majority of the wider Anglican Communion and Body of Christ. Anything less is the equivalent of TEC’s enslavement of its conservative and orthodox members. For a Church that is constantly touting “justice issues,” I would argue it is currently doing a great injustice to its conservative and orthodox brothers and sisters.
Monday 25th March – Please pray for Bishop Bill Love (TEC diocese of Albany) as he continues to remain faithful to the Scriptures and the Bible’s definition of marriage. Pray for discernment, strength and encouragement.https://t.co/HV8SdltdbY pic.twitter.com/5ru55sS3Zg
— GAFCON (@gafconference) March 24, 2019
The 49-year-old man and the child’s mother, who was single at the time, had been friends when he agreed to donate his semen in 2006.
They arranged to raise the child together but the pair later had a falling out, his lawyers said. The woman’s lawyers argued he was not the father.
However, the man was identified as a parent on the girl’s birth certificate and she called him “Daddy”.
On Wednesday, the High Court of Australia ruled that he had the legal status of a parent, effectively preventing the family from moving to New Zealand.
The judgement said: “To characterise the biological father of a child as a ‘sperm donor’ suggests that the man in question has relevantly done no more than provide his semen to facilitate an artificial conception procedure on the basis of an express or implied understanding that he is thereafter to have nothing to do with any child born as a result of the procedure.
“Those are not the facts of this case.”
Read it all (my emphasis).
Sperm donor is child’s legal father, Australian court rules https://t.co/e7V8MWLR65
— BBC News (World) (@BBCWorld) June 19, 2019
Q: What first drew you to the “Emanuel” project?
A: I had just gotten married in June 2015, and I was on my honeymoon in New York. I walked into the bedroom, and my wife was crying. She told me nine people had been shot in their Bible study in Charleston, South Carolina.
Then she looked at me and said, “You don’t understand, they’re forgiving him. The family members are forgiving the murderer.” I remember looking at her and saying, “I hope whoever tells that story doesn’t skip that part.” It was that moment for me — encountering this radical, scandalous forgiveness and love for the murderer — that drew me into the story. I wanted the world to know that part of the story.
Q: What was different in this story?
A: It was that they loved him. It was this moment when (survivor) Felicia Sanders said something to him that really changed me: “We enjoyed you.”
When I go out and talk about the film, I’m not just talking about them forgiving him because they wanted to be emotionally free from him. I’m talking about a kind of love you rarely see. Their love for the shooter was a love that said, “I will bear the full weight of the wrong,” which is the highest kind of love — a love for your enemy.
Thanks to @mercnews for picking up my interview with @EmanuelTheMovie director Brian Ivie. If you didn't get to a theater last night, you have one more chance to see this powerful film tomorrow night. @PrayAndActNow https://t.co/zoiGA128CQ
— Jamie Aten (@drjamieaten) June 18, 2019
The last time Abdulhamid Tursun spoke to his wife, she was huddled in a Beijing hotel room with their four children, frightened after being evicted from the Belgian Embassy in the dead of night. Suddenly, plainclothes police officers burst into the room, cutting off the couple’s video call.
Mr. Tursun says he has not heard from her since.
His wife, Wureyetiguli Abula, 43, had gone to the Belgian Embassy to seek visas so the family — from the Uighur Muslim minority group — could be reunited with Mr. Tursun, 51, in Brussels, where he won asylum in 2017.
But instead of finding protection, Ms. Abula and her children, ages 5 to 17, were dragged away after the Chinese police were allowed to enter the embassy.
Now the case is raising alarms back in Belgium, where lawmakers are asking how it could have happened and where Mr. Tursun’s family has been taken. It illustrates how, two years after China began detaining Uighurs in a vast network of internment camps, the group has limited protections — even from Western democracies — against persecution by the Chinese government.
A mother, her four children went to Belgian embassy in Beijing for visas to join the father in Brussels. They are Uighur Muslims. Belgians evicted them. Chinese cops drove them 30 hours home for possible detention. Where are they? My story @janeperlez https://t.co/yewRqaeig5
— Jane Perlez (@JanePerlez) June 19, 2019
On May 18, extremists in Nigeria interrupted a church choir practice and abducted 17 Christians. They are being ransomed and might never see their families again. Some of the Christian women may be sold into slavery or raped and forced to marry the jihadist. It’s the latest attack in the escalating violent war on Christians within Nigeria, where 3,731 Christians were killed last year.
If such violence had occurred in Nashville rather than Nigeria, it would dominate nightly news broadcasts and saturate social media feeds. American churches would be launching fundraising campaigns for victims’ families and addressing it in their weekly gatherings. In this case, however, the American church has barely acknowledged it. Unfortunately, when violence occurs somewhere “over there” instead of in our backyard, it is often dismissed as just another story. American churches must do better.
I constantly bear witness to this sort of violence and the corresponding malaise by the nature of the organization I lead, Open Doors USA. We track such incidents of Christian persecution around the world through our annual World Watch List, a comprehensive ranking of countries where it is most difficult to be a Christian. To us, this is more than just “another story”; it is another data point in a global crisis of persecution. One of every nine Christians experience high levels of persecution and suffer for their faith, and it’s picking up pace.
It’s not just in Nigeria.
Today in USA Today, Open Doors CEO David Curry calls the U.S. Church to wake up to the global crisis: “The American church is feeding itself to death while the worldwide church is being murdered.” https://t.co/kKXiN4O6bv
— Open Doors USA (@OpenDoors) June 18, 2019
But what if a church sang only the Old Testament Psalms. Pastor, theologian, and hymn writer, Isaac Watts grew up in a church that believed only the Psalms should be sung in the services, no newer hymns. But he argued that by so doing they were missing a great deal of New Testament truth. With the church’s permission, he began writing some hymns for the congregation, eventually producing about six hundred of them.
So far, so good. But when a hymn writer takes an Old Testament text and gives it a New Testament meaning, that involves more than merely explaining the initial passage of Scripture and drawing life principles from it. It requires expressing an opinion about how the New Testament relates to the passage. Does it really say what you’re trying to make it say?
Watt’s hymn Jesus Shall Reign is a case in point. He used the latter part of Psalm 72, and turned it into a hymn about Jesus. The psalm is a prayer of David for his son, Solomon, when He ascended to the throne. Watts felt this could also be a picture of the spread of the gospel today. Perhaps it can, in part.
— The Church of England (@churchofengland) November 25, 2017
The Gnostic message had a wide appeal. First of all, the prospect of obtaining a higher, secret knowledge is always tempting. Second, Gnosticism provided a plausible explanation of the problem of evil as the result of the impulsive and vindictive whims of an inferior god, and this struggle between two deities made sense. Third, the Gnostics’ contempt for the material world allowed many of them to consider pagan ceremonies inconsequential. They could in good conscience accept the demands of the Roman government and escape persecution. In addition, their message sounded biblical enough to attract those who didn’t have time to submit their claims to serious examination.
For Irenaeus, the main problem with Gnosticism was that it was not historical Christianity. The Gnostics were not interested in the historical Jesus and didn’t see the Bible as a unified story of redemption. To them, salvation was obtained through enlightenment and was only available to a chosen few. Their writings were earnest and poetic but quite different in scope and spirit from the canonical gospels.
Since the biblical narrative was not important to them, they could cast doubts on some of the basic tenets of the Christian faith. For example, some taught that the man on the cross was not the same as the miracle-working Christ, because it was not fit for Christ to suffer. This was problematic on both soteriological and practical levels. To persecuted Christians, it would have raised the question of why Christ asked his followers to accept abuses to the point of death when he himself escaped all suffering.
Besides, while most Gnostics were sincerely convinced of possessing the truth, a few used the appeal of higher knowledge as a means of exploitation. A Gnostic named Marcus was especially crafty around Lyon, performing tricks with water and wine to mimic Christ’s miracles and amaze his followers. He targeted wealthy women, urging them to give messages from God by saying the first thing that came into their minds. When they did, he proclaimed them prophetesses, accepting their valuable gifts and sexual favors as tokens of their gratitude. Only a few women recognized the deception and returned to the church.
How Irenaeus debated the Gnostics with logic and Scriptures https://t.co/7hc0fcZFK8
— Christianity Today (@CTmagazine) June 18, 2019
Let thy mighty hand, O Lord God, and outstretched arm be our defence; thy mercy and loving-kindness in Jesus Christ, thy dear Son, our salvation; thy all-true word, our instruction; the grace of the life-giving Spirit, our comfort and consolation, unto the end and in the end.
When the day of Pentecost had come, they were all together in one place. And suddenly a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance.