“Is this the moment . . . when the fracture in the Anglican Communion becomes irreversible?” Bishop Carrell asked the Archbishop of Canterbury in a message posted on Twitter on Saturday. “Australian bishops out of protocol control, two of their synods greeting a breakaway diocese. Archbishops from Rwanda, Australia and ACNA combine to inaugurate a new Anglican Church!”

On Monday, he said that there was a “range of reactions” to the consecration in his diocese. The failure of bishops in the Communion to inform the diocese of their intention to minister there was “bewildering to many here”.

“I fear that the significance of the weekend’s incursion goes beyond the inauguration of a new Church and is a sign that the slowly emerging schism in the Anglican Communion is speeding up,” he said. “When the two largest dioceses in Australia recognise a new Anglican Church in another Anglican jurisdiction, we have a straightforward confusion of the goal of the Anglican Communion that we seek to fulfil the prayer of our Lord Jesus Christ, that they may be one.”

In their joint statement on Tuesday, the Archbishops of ACNZP, the Most Revd Philip Richardson and the Most Revd Don Tamihere, wrote: “The disrespect for the normal protocols of the Anglican Communion and the lack of courtesy shown to our Church by these boundary-crossing bishops is disturbing, and we will be making an appropriate protest about their actions.

“We are especially concerned at the boundary crossing of bishops from the Anglican Church of Australia. We value our trans-Tasman relationship with our neighbouring Church and are disappointed to find a lack of respect for the jurisdiction of our Church….”

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The consecration of a bishop of a new Church of Confessing Anglicans in New Zealand, welcomed by synods in Australia, is a sign that the schism in the Anglican Communion is speeding up, the Bishop of Christchurch, Dr Peter Carrell, has suggestedhttps://t.co/tOdNTZ7S8A

— Church Times (@ChurchTimes) October 28, 2019

What she now wants most is to keep him close: to care for him at home for as long as she can manage.

For the moment, it seems within her grasp. Most of the time, he is easygoing, though there are restless mornings when he paces through the house, flipping switches on and off, trying to escape an unease he cannot name.

Pam knows how quickly things can change. There was a time, late last year, when she thought she might have to let him go, to live in a place with more support, after his symptoms took a brief aggressive turn. Cooking dinner in their kitchen one evening last December, on a day when she could tell he was unsettled, she was startled when he pushed her, knocking over a jar, and then swung a hand at her when she asked him to stop. Alarmed, she called 911.

The responding officers spoke quietly to Charles, calmly asking him to come with them to the hospital. He resisted and was physically combative. In the hallway, overcome by fear and guilt, Pam could not bear to watch as the officers restrained her husband. At Cambridge Hospital, where he was confused but calm, they spent four days in the emergency room, waiting for a bed to open up at McLean Hospital in Belmont. Doctors there adjusted his medication, and the aggression disappeared, allowing him to go home again.

It felt to Pam like a reprieve, and she tried, in its wake, to anchor herself even more firmly in the present.

They still pray together many mornings, Pam kneeling on a sofa cushion on the floor in the living room while Charles sits and listens on the couch beside her. He no longer pipes up with addenda to her prayers, but he seems attentive, even calmed by what she says.

In the beginning, she prayed for him to get better. Now she prays more often for acceptance.

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As his Alzheimer’s looms, Charles and Pam Ogletree take one last walk in love. https://t.co/KWDwaMyhmB

— The Boston Globe (@BostonGlobe) October 27, 2019

One afternoon last month, Serikjan Bilash went to the watchdog organization he co-founded in Almaty, Kazakhstan, to celebrate the opening of its new office.

Since its founding in 2017, the organization, Atajurt Eriktileri, has publicized thousands of accounts of ethnic Kazakhs who are among the primarily Muslim minorities rounded up in detention centers in Xinjiang, China.

But instead of entering the office that day, Bilash hovered outside the door, reaching only his hand in to greet well-wishers. The Kazakh government barred him from political activism for seven years for the charge of “inciting ethnic tensions.”

“I can work as a taxi driver. I can work as a cleaner or a barman. But I cannot work as a political person,” says Bilash, a Kazakh citizen born in China. “I can’t stand up, and I can’t speak openly to my nation. They closed my mouth.”

The punishment against Bilash has bolstered suspicions among Kazakh rights advocates that Kazakhstan’s government is working to silence a prominent critic of China in order to please its powerful neighbor and investment partner. That has sent chills through Kazakhstan’s Chinese-born community.

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Wounded, but still healing. Still here.

Still praying, studying Torah, volunteering on behalf of immigrants and others who are needy, still honoring their beloved martyrs, still doing acts of mercy and devotion.

At every turn Sunday, the Jewish and wider Pittsburgh community defied a gunman’s contempt as they honored the memory of 11 martyrs a year to the date of the deadly attack on three congregations meeting at the Tree of Life / Or L’Simcha synagogue in Squirrel Hill.

Participants began the day with numerous volunteer activities throughout the Pittsburgh area. Several gathered in the afternoon for a series of Torah study sessions. Throughout the day, a steady stream of people stopped to pay respects at the scene of the synagogue at the intersection of Shady and Wilkins avenues.

Read it all and take a look atthis piece also.

‘We are still here’: Jewish community, city come together to remember and repair one year after attack https://t.co/TujHgmGrBG via @PittsburghPG

— Vincent Johnson (@VOJay_Pgh) October 28, 2019

Prayer is an attitude of our hearts, an attitude of mind. Prayer is a definite attitude of our hearts toward God, an attitude which He in heaven immediately recognizes as prayer, as an appeal to His heart. Whether it takes the form of words or not, does not mean anything to God, only to ourselves.

What is this spiritual condition? What is that attitude of heart which God recognizes as prayer? I would mention two things.

1. In the first place, helplessness.

This is unquestionably the first and the surest indication of a praying heart. As far as I can see, prayer has been ordained only for the helpless. It is the last resort of the helpless. Indeed, the very last way out. We try everything before we finally resort to prayer. This is not only true of us before our conversion. Prayer is our last resort also throughout our whole Christian life. I know very well that we offer many and beautiful prayers, both privately and publicly, without helplessness as the impelling power. But I am not at all positive that this is prayer.

Prayer and helplessness are inseparable. Only he who is helpless can truly pray.

Listen to this, you who are often so helpless that you do not know what to do. At times you do not even know how to pray. Your mind seems full of sin and impurity. Your mind is preoccupied with what the Bible calls the world. God and eternal and holy things seem so distant and foreign to you that you feel that you add sin to sin by desiring to approach God in such a state of mind.

Now and then you must ask yourself the question, “Do I really desire to be set free from the luke-warmness of my heart and my worldly life? Is not my Christian life always lukewarm and half-hearted for the simple reason that deep down in my heart I desire it that way?”

Thus an honest soul struggles against the dishonesty of his own being. He feels himself so helplessly lost that his prayers freeze on his very lips.

Listen, my friend! Your helplessness is your best prayer. It calls from your heart to the heart of God with greater effect than all your uttered pleas. He hears it from the very moment that you are seized with helplessness, and He becomes actively engaged at once in hearing and answering the prayer of your helplessness. He hears today as He heard the helpless and wordless prayer of the man sick with the palsy.

–Ole Hallesby Prayer (Augsburg, 1931), Book One, read by yours truly in preparation for last weekend’s Saint Philip’s parish retreat on prayer

Last day of teaching at Norwegian School of Theology. I love having spiritual giant Ole Hallesby watching from the … pic.twitter.com/t4532dyBMQ

— Tony Watkins ✍🏻 (@tonywatkins_) February 5, 2016

In her endorsement of Ta-Nehisi Coates’s Between the World and Me, Toni Morrison in­voked one of America’s most astute cultural observers: “I’ve been wondering who might fill the intellectual void that plagued me after James Bald­win died. Clearly it is Ta-Nehisi Coates.”

Between the World of Ta-Nehisi Coates and Christianity collects powerful and often quite personal essays on Between the World and Me. Most of the contributions circle around two questions: What does one do with Coates’s dismissal of Christianity? And how should one take the book’s seeming hopelessness? Almost all of the authors agree that the two questions are related, and they work hard to think through one of the central moral issues that arises for Christians today: Can Christian hope survive the onslaught against black life?

The second is Prince Jones Jr., who was Coates’s classmate at Howard Uni­ver­sity. Prince was also killed by a cop, his exemplary character and accomplishments unable to save him from a fate that befalls so many African Ameri­can men. At Prince’s funeral, Coates puzzles over the way Mabel Jones, Prince’s mother, clings to Christian hope even in the face of obvious reasons for despair.

How might a Christian respond to Coates’s stance toward Christianity without (as Jennifer Harvey puts it) trying to persuade Coates “to embrace religion or god,” or “hold him responsible for making visible a more complicated understanding of religious thought and practice”? This question takes on added weight if, as Harvey observes, “the religion Coates rejects is a particular type . . . one that emerges from traditions best described as escapist,” where “god is conceived as solution to unending crisis, a ‘go to’ as an explanation of the incomprehensible.”

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What a great way to conclude yesterday, hearing from thee Ta-Nehisi Coates. ♥️ pic.twitter.com/jh44jVPEUf

— Ayanna Thompson (@AThompson360) October 27, 2019

If the gospels are comparable to other biographies in the Greco-Roman world of the first century, what does that tell us about their reliability as historical sources?

If we apply these genre expectations to the Gospels, we should affirm that, at least on average, most accounts in the Gospels reflect actual events in the life of Jesus. Now, those of us with theological commitments to the text may believe more than that, and those with ideological commitments against the text may affirm less than that, but at least this approach can get us all into the same historiographic ballpark. Most events and themes in the Gospels reflect relatively recent memory of Jesus. Thus the figure that we meet in the Gospels, despite different emphases from one Gospel to another, is the figure of Jesus.

How do we know that the gospels don’t fall into the category of mythology or a related fictional genre?

Novels and collections of mythography did not deal with real persons of the past generation or two. Most ancient novels are purely fictitious romances; the minority of novels that use historical characters are set in the distant past. Moreover, they do not cleave closely to their sources the way Matthew and Luke obviously do. Since the dependence of Matthew and Luke on prior sources shows that they clearly are interested in prior information, and since they use Mark with such confidence as a reliable source—Matthew tweaks Mark, but includes more than 90 percent of the events he reports—and since they wrote fairly soon after Mark, and were in a far better position to evaluate Mark’s reliability than are modern scholars, it seems clear that they are writing information-based works, quite different from ancient novels.

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The gospels don’t fall into the category of mythology or a related fictional genre. Here’s how we knowhttps://t.co/v3vAXndFLQ

— Christianity Today (@CTmagazine) October 28, 2019

O God, we thank thee for the glorious company of the apostles, and especially on this day for Simon and Jude; and we pray thee that, as they were faithful and zealous in their mission, so we may with ardent devotion make known the love and mercy of our Lord and Savior Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

28th October ~ Saint Simon the Zealot and Saint Jude Thaddeus
Apostles, Missionaries, Martyrs #PrayForUs pic.twitter.com/7taaTxSPaZ

— TrueHolyFace (@TrueHolyFace) October 28, 2016

O Lord Jesus Christ, who when on earth wast ever about thy Father’s business: Grant that we may not grow weary in well-doing. Give us grace to do all in thy name. Be thou the beginning and the end of all: the pattern whom we follow, the redeemer in whom we trust, the master whom we serve, the friend to whom we look for sympathy. May we never shrink from our duty from any fear of man. Make us faithful unto death; and bring us at last into thy eternal presence, where with the Father and the Holy Ghost thou livest and reignest for ever.

Today @c_of_e remembers E.B. Pusey. https://t.co/ACz6fEyPai pic.twitter.com/pm7poZlQeH

— Pusey House Library (@PuseyHouseLib) September 16, 2016

I John, your brother, who share with you in Jesus the tribulation and the kingdom and the patient endurance, was on the island called Patmos on account of the word of God and the testimony of Jesus. I was in the Spirit on the Lord’s day, and I heard behind me a loud voice like a trumpet saying, “Write what you see in a book and send it to the seven churches, to Ephesus and to Smyrna and to Per′gamum and to Thyati′ra and to Sardis and to Philadelphia and to La-odice′a.”

Then I turned to see the voice that was speaking to me, and on turning I saw seven golden lampstands, and in the midst of the lampstands one like a son of man, clothed with a long robe and with a golden girdle round his breast; his head and his hair were white as white wool, white as snow; his eyes were like a flame of fire, his feet were like burnished bronze, refined as in a furnace, and his voice was like the sound of many waters; in his right hand he held seven stars, from his mouth issued a sharp two-edged sword, and his face was like the sun shining in full strength.

When I saw him, I fell at his feet as though dead. But he laid his right hand upon me, saying, “Fear not, I am the first and the last, and the living one; I died, and behold I am alive for evermore, and I have the keys of Death and Hades. Now write what you see, what is and what is to take place hereafter. As for the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands, the seven stars are the angels of the seven churches and the seven lampstands are the seven churches.

–Revelation 1:9-20