Unlike English, which uses the word hope broadly, the French language uses two words that derive from the word espérer (to hope): espoir and espérance. Both can first refer to something hoped for. In this sense, the word espoir usually refers to an uncertain object; that is, someone who hopes for something in this way does not have the certainty that it will happen (“I hope the weather will be nice tomorrow”). On the other hand, espérance describes what, rightly or wrongly, is hoped for or expected with certainty. It often refers to a philosophical or eschatological object (“I hope in the goodness of human beings”; “I hope for the return of Jesus Christ”).

When we speak of espoir or espérance, we then have in mind different types of objects hoped for. This difference matters, because both terms also commonly refer to the state of mind that characterizes the hopeful. And this state of mind will be different precisely according to the object hoped for.

Having espoir for an uncertain yet better future in these difficult times may be a good thing, but it is not enough. Such hope can be disappointed and easily fade away when our wishes and expectations (our hopes) do not materialize.

The opposite is true with espérance, which is deeper than our desire and wish for an end to a crisis or a future without pain and suffering. To face the trials of life, we need peace and joy in our hearts that come from expecting certain happiness. This is what espérance is: a profound and stable disposition resulting from faith in the coming of what we expect. In this sense, it is similar in meaning to the English word hopefulness.

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Unlike English, which uses the word "hope" broadly, French uses two words that derive from the word espérer (to hope): espoir and espérance.

A writer in Benin explores how these two words shape her theology. Read our French winning essay here: https://t.co/ssQk5nv4S4

— Christianity Today (@CTmagazine) January 31, 2022

We could, like the Methodist Church has recently done, simply extend our current practical incoherence into our teaching. We could move to a position where, as a church, we state that we uphold and support contradictory teachings. This would also fail to address either problem and appears to ignore Jesus’ stark warning later in Matthew (and also in Mark and Luke) that “if a house is divided against itself, that house cannot stand”.

We could, and should, through the LLF discernment process, make one more attempt to see whether we really can find some agreement as to what would be the rock on which we should be building, whether something that has not previously been recognised by the church as rock might nevertheless be a solid foundation we can all recognise as faithful to Jesus.

It may though be that, lamenting our lack of common mind, and renewing our commitment to keep seeking such a common mind, we have to begin to consider seriously what changes our collective double-mindedness renders necessary in how we structure our common life. How can we create sufficient space or distance to enable each view to find expression in an episcopal structure which has some form of agreed teaching that in turn authorises consistent practice and so has intellectual and moral integrity without generating the level of conflict now sadly so common? How can we allow each group of Anglicans to build on what they believe to be the rock and to avoid building on what they believe to be sand?

Because we are here dealing with competing and contradictory visions of faithfulness to Christ, of the holiness to which we are called in Christ, of our created human nature, and of the ground on which we are to build communities of disciples, this is a much greater challenge than that we have faced and struggled with in relation to women priests and bishops. And because our received ecclesial structures are those of episcopacy within a geographically ordered national church and a global Communion this is a much greater challenge than the ecclesial questions faced by the URC and Baptists and others with a different church structure. The sad history of Anglican provinces and the Anglican Communion over the last 20 years confirms how great a challenge it is. But it is a challenge which we must perhaps now face and, as far as possible, face and seek to resolve together, across our differences.

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‘Can ⁦@churchofengland⁩ ever bridge its differences on #sexuality?’ Worth reading this article ⁦@goddardaj⁩ @Psephizo website. https://t.co/sN5PvPgGJZ

— Graham Kings (@GrahamRKings) February 2, 2022

America’s gross national debt topped $30 trillion for the first time on Tuesday, an ominous fiscal milestone that underscores the fragile nature of the country’s long-term economic health as it grapples with soaring prices and the prospect of higher interest rates.

The breach of that threshold, which was revealed in new Treasury Department figures, arrived years earlier than previously projected as a result of trillions in federal spending that the United States has deployed to combat the pandemic. That $5 trillion, which funded expanded jobless benefits, financial support for small businesses and stimulus payments, was financed with borrowed money.

The borrowing binge, which many economists viewed as necessary to help the United States recover from the pandemic, has left the nation with a debt burden so large that the government would need to spend an amount larger than America’s entire annual economy in order to pay it off.

Some economists contend that the nation’s large debt load is not unhealthy given that the economy is growing, interest rates are low and investors are still willing to buy U.S. Treasury securities, which gives them safe assets to help manage their financial risk. Those securities allow the government to borrow money relatively cheaply and use it to invest in the economy.

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Breaking News: The U.S. national debt topped $30 trillion, years ahead of schedule, as pandemic spending fueled government borrowing. https://t.co/6yUwsPvi1P

— The New York Times (@nytimes) February 1, 2022

St Paul’s Without the Walls has seen its evening service of choral music and traditional liturgy grow in popularity after introducing a home cooked meal.

The idea came to parishioner Michael Keeler-Walker following suggestions the service would be stopped.

He said: “We had Choral Evensong once a month, but often it was irregular and sometimes just dropped.

“Despite a choir of 18, often the only congregant would be the person doing the reading.
“So, we decided to go back to basics. It became regular, each month, focussing on good food, good fellowship, good preaching, and good music.”

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. @churchofengland picks up on one of #PBS' success stories – Choral Evensong and a home cooked meal.https://t.co/VxR1T66wI4

— The Prayer Book Society (@prayerbook_soc) January 25, 2022

‘The blessed Mary offered her sacrifice to God with the child, as it was appointed in God’s law. It was so appointed in the old law, by God’s command, that those who could afford it should bring a lamb of one year old with their child, as an offering to God, and a pigeon or a turtle-dove. But if any woman were so poor that she could not obtain those things, then she should bring two young pigeons or two turtle-doves.

This smaller offering was offered for Christ, that is, the birds, which were the offerings of the poor. The Almighty Son of God was very mindful of our needs in all things; not only did he choose to become man for us, though he was God, but he also chose to become needy for us, though he was mighty, so that he might give us a portion in his kingdom and communion with his divinity. A lamb betokens innocence and the greater kind of goodness; but if we are so wretched that we cannot offer to God that greater goodness, then we should bring him two turtle-doves or two young pigeons; that is, a twofold burgeoning of awe and love. A person experiences this burgeoning in two ways: first, he dreads the torments of hell, and mourns for his sins; then afterwards he feels love to God, and he begins to murmur, and it seems to him too long a time until he shall be taken from the afflictions of this life, and brought to eternal rest.’

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Today is Candlemas, festival of light, 'forðy on ðissum dæge wæs þæt soðe Leoht, Crist, geboren to þam temple' ('because on this day was the true Light, Christ, borne to the temple'). An Anglo-Saxon sermon for this ancient and beautiful feast: https://t.co/uKyXcVyvTw pic.twitter.com/7Dg2p32JC7

— Eleanor Parker (@ClerkofOxford) February 2, 2022

Almighty and everliving God, we humbly beseech thee that, as thy only-begotten Son was this day presented in the temple, so we may be presented unto thee with pure and clean hearts by the same thy Son Jesus Christ our Lord; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

On #Candlemas, 2 Feb:

The Presentation in the Temple
c. 1390

Made in Lower Austria

(Met Museum) pic.twitter.com/8a9cdsaOQ2

— John McCafferty (@jdmccafferty) February 2, 2022

Blessed Father, grant that our hearts might burn with a holy desire to know you as you are, and not as we want you to be, and open the eyes of our hearts that we may see you in your biblical fullness, the Holy, loving gracious God and Father of our Lord Jesus Christ, who with you and the Holy Spirit lives and reigns, now and forever. Amen.

good morning all and a happy Wednesday to you ! #lancashire #goodmorning @ThePhotoHour @StormHour pic.twitter.com/tHy86xJCam

— David Oxtaby (@Disc_light) February 2, 2022

By faith Moses, when he was born, was hid for three months by his parents, because they saw that the child was beautiful; and they were not afraid of the king’s edict. By faith Moses, when he was grown up, refused to be called the son of Pharaoh’s daughter, choosing rather to share ill-treatment with the people of God than to enjoy the fleeting pleasures of sin. He considered abuse suffered for the Christ greater wealth than the treasures of Egypt, for he looked to the reward. By faith he left Egypt, not being afraid of the anger of the king; for he endured as seeing him who is invisible. By faith he kept the Passover and sprinkled the blood, so that the Destroyer of the first-born might not touch them.

By faith the people crossed the Red Sea as if on dry land; but the Egyptians, when they attempted to do the same, were drowned. By faith the walls of Jericho fell down after they had been encircled for seven days. By faith Rahab the harlot did not perish with those who were disobedient, because she had given friendly welcome to the spies.

—Hebrews 11:23-31

"Moon over Tea Creek Meadow"#AlmostHeaven #WestVirginia #Highlands #SnowHour #HighlandScenicHighway #ThePhotoHour pic.twitter.com/PmnhHMdGRU

— Thomas R Fletcher (@ThomasRFletcher) February 2, 2022