…Radner is committed to an ecumenical and indeed Jewish-Christian history of figuralism less concerned with winners and losers (and the tired struggles of Christian schism) or particular philosophical stances, and more concerned with reconciling our history of divisive figuralism through the recognition of a shared posture toward Scripture. Radner’s performance of certain tensions throughout the study can thus be seen not only as an exercise in Christian skeptical occasionalism in the spirit of Butler, but also as part of a larger program of reconciliation among the warring factions of the faithful seeking understanding in the common words of Scripture, which takes up the mantle of George Lindbeck. This is not to say that Radner’s theological and philosophical commitments are completely obscured in the work. He nonetheless adopts a posture of ecumenical openness and invites his readers to an armistice in a no-man’s land between the historical reductionism of Scripture to a human artifact, on the one hand, and the antecedent interreligious and interdenominational warfare over appropriate figural readings of Scripture, on the other. The study reaffirms the author’s place as one of Anglicanism’s foremost theologians and ecumenists. This book is a gift to the Church, and warrants serious, sustained attention by pastors and scholars alike.
Category : * Anglican – Episcopal
(TLC) Michael Cover reviews Ephraim Radner’s New Book “Time and the Word: Figural Reading of the Christian Scriptures”
On the first day of resurrection, Easter Sunday, we are told that Jesus’ disciples were in a locked up room. They were in utter trauma due to all they had been through. They were broken and lost. But then the risen Jesus came among them and spoke to them. His first words were, ‘Peace be with you’. He then breathed the Holy Spirit onto them.
In these days of great pain and anguish, where there are many questions and few answers, let us pray that Jesus would enter all the rooms that are locked by fear.
Let us pray that he would breathe his Spirit into those of us who long for the coming of His Kingdom and His living presence would bring us peace beyond our understanding.
The killing of 22 people in a suicide bombing in Manchester on Monday had provoked “proper anger and rage” that must be directed into a “force for good”, the Bishop of Manchester, Dr David Walker, said this week.
In the worst terrorist attack in the UK since the London bombings of July 2005, a lone attacker, Salman Ramadan Abedi, detonated an improvised explosive device at Manchester Arena at the conclusion of an Ariana Grande concert. Among those killed were children, and parents waiting to collect their children. In addition to the deaths, 59 people were injured. Many are being treated for life-threatening conditions.
On Tuesday, the Prime Minister announced that the threat level in the UK had been raised to “critical”, indicating that a further attack might be “imminent”. For the first time since 2003, troops were being deployed to join the police’s armed patrols. “It is a possibility we cannot ignore that there is a wider group of individuals linked to this attack,” Theresa May said. On Wednesday afternoon, the Manchester police chief, Ian Hopkins, said: “I think it’s very clear that this is a network that we are investigating.” Islamic State has claimed responsibility.
O Lord our God, who by thy Son Jesus Christ didst call thine apostles and send them forth to preach the Gospel to the nations: We bless thy holy name for thy servant Augustine, first Archbishop of Canterbury, whose labors in propagating thy Church among the English people we commemorate today; and we pray that all whom thou dost call and send may do thy will, and bide thy time, and see thy glory; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
— Alexander Haig (@ahaig) May 26, 2017
Jesus hasn’t just gone away. He has gone deeper into the heart of reality–our reality and God’s. He has become far more than a visible friend and companion; he has shown himself to be the very centre of our life, the source of our loving energy in the world and the source of our prayerful, trustful waiting on God. He has made us able to be a new kind of human being, silently and patiently trusting God as a loving parent, actively and hopefully at work to make a difference in the world, to make the kind of difference love makes.
So if the world looks and feels like a world without God, the Christian doesn’t try to say, ‘It’s not as bad as all that’, or seek to point to clear signs of God’s presence that make everything all right. The Christian will acknowledge that the situation is harsh, even apparently unhopeful–but will dare to say that they are willing to bring hope by what they offer in terms of compassion and service. And their own willingness and capacity for this is nourished by the prayer that the Spirit of Jesus has made possible for them.
The friends of Jesus are called, in other words, to offer themselves as signs of God in the world–to live in such a way that the underlying all-pervading energy of God begins to come through them and make a difference.
The main problem with the Jesmond action is that it is ultimately so isolated and represents a fragmented and factional way of moving forward. It is an action that arises from a sense of frustration rather than a careful strategy. It is not borne of unity among critics of the Church of England. In fact it adopts the tactics of liberals in that it attempts to place facts on the ground rather than proceeding on the basis of unity, wide agreement and good order.
I say this as someone who thoroughly approves of protest and various forms of disengagement directed against the hierarchy. But Jesmond has leaped towards the nuclear option and evangelical Anglicans should not be in the business of ‘first strike’. The nuclear option should only be used as a weapon of the last resort.
The Church of England has not changed its teaching on doctrinal, creedal and canonical matters and until it does so the Church of England’s conservatives should organise, prepare and arm themselves but they should not deploy.
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Last July my wife and I went to the UK for my graduation from Cardiff. While we were there I couldn’t resist visiting the Imperial War Museum (Julie graciously came along and humored me!) I have always been fascinated by the history of World War II, the great moral and political issues that were at stake, and the incredible valor of “the great generation” in saving democracy in the west from totalitarian regimes in Germany, Italy and Japan. The Imperial War Museum did not disappoint me. But there was one exhibit in particular that caught my eye—the smallest boat that evacuated beleaguered troops from the beaches of Dunkirk, the Tamzine.
The boat is not much for the eye. It’s hard to imagine how it survived the constant strafing of British troops from the Luftwaffe as they faced almost certain annihilation on the beaches of Dunkirk. Bravely it forged through the surf, this little boat, carrying not many troops back to the bigger warships that lay offshore. But with every life it saved it gathered another soldier to fight on. Again and again it returned to those beaches and, miraculously, it survived. I can only imagine that its pilot drew courage from the flotilla of other ships, small and large, that braved those same beaches.
Dunkirk has been an enduring metaphor for our own formation as the Anglican Church in North America…
In the course of time almost all the states and territories which at first had constituted a great missionary district under Bishop Kemper’s oversight became separate dioceses which for a time continued under his care but finally selected their own bishops. In this way, after a period of only a few years, Indiana, Missouri, Iowa, and Wisconsin–where, at the time I began my studies at Nashotah, there were only a few scattered churches and mission stations–and finally Minnesota, Nebraska, and Kansas–territories which at that time were hardly known even by name–have now churches and ministers enough to be organized into separate dioceses. In Wisconsin alone there are more than fifty ministers, and an equal number of churches without ministers, belonging to the Episcopal church. All of this, under the grace of God, may be ascribed to the tireless labors if Bishop Kemper and the excellent mission school at Nashotah.
In the same report a “Catholic feature” of the mission is noted,–classes of adult catechumens, conducted by the brethren; and an intention of having weekly communions, “according to primitive practice,” is recorded. To this end the brothers had sought to secure the services of the good missionary priest, Richard Cadle, and to convert him into the Father Superior of their order,–but the worthy man shied at the novel honor. With funds that Hobart had obtained at the East a beautiful tract of land was bought about Nashotah (signifying “Twin Lakes”), and thither, in August, the mission was moved. The following October, Adams and Breck were advanced to the priesthood, and the latter was made head of the religious house. A few theological students answered to the lay brothers of Vallombrosa; they supported themselves by farm work, etc., according to the primitive method at Gambier. The community rose at five o’clock, had services (lauds or prime) at six and nine in the morning, on Wednesdays and Fridays the litany and on Thursdays Holy Communion at noontide, and services at three and half-past six o’clock in the evening, answering to nones and vespers. Now at length, as Breck wrote home with glee, he began to feel that he was really in a monastery. But within a year from that hopeful start it seemed as if the community would be dissolved. Adams had a severe attack of pneumonia, felt unequal to bearing the business burdens of the house, and returned to the East; Hobart lingered a few months longer, and then followed; and Breck began to think of moving further west.
At this period Kenyon College was in such financial straits that it was in imminent danger of being lost to the church,–but a mighty effort was made, collections were taken for it on a large scale among congregations throughout the eastern dioceses, and it was saved; but the extraordinary exertion resulted in a deficit in the missionary treasury that reduced many a poor minister on the frontier to pinching poverty.
One is startled to hear that in 1843 a medical department was annexed to Kemper College and already boasted of the formidable number of seventy-five students. The attention of the church was called to this Protestant Episcopal University west of the Mississippi, which “promised a rich return for its fostering care,” and seemed destined to “hand down the name of its beloved founder to other ages.” There were but a score of students, however, in the collegiate department, at whose first commencement the bishop presided that summer.
The good example set by his young itinerants in Wisconsin moved him to urge the appointment of two or more missionaries of similar type to operate in Indiana. That diocese now made another attempt to perfect its organization, electing Thomas Atkinson of Virginia as its bishop,–but he declined. Its leading presbyter, Roosevelt Johnson, waived a like offer. Missouri diocese had similar aspirations and electoral difficulties, which it solved by throwing the onus upon the general convention, entreating it to choose a bishop. In 1843, Cicero Stephens Hawks accepted a call to the rectorate of Christ Church, St. Louis; and the favor with which he was received determined the choice of the convention. On the 2oth of October, 1844, (the day of Cobbs’ consecration), and in Christ Church, Philadelphia, he was consecrated bishop of Missouri by Philander Chase, now presiding bishop, assisted by Kemper, McCoskry, Polk, and DeLancey.
With this event terminated what is in one way the most interesting period of our hero’s life,–the dawn, or morning of his episcopate, with its wide and long vistas, its freshness and promise. Wonderful indeed was the accomplishment of those nine mystic years, especially when we consider that it was before the days of railroads,–that he had to toil painfully in wagons, on horseback or afoot along wretched roads over boundless tracts that the traveler now crosses smoothly, gliding at the rate of a mile a minute in a palace car.
Lord God, in whose providence Jackson Kemper was chosen first missionary bishop in this land, that by his arduous labor and travel congregations might be established in scattered settlements of the West: Grant that the Church may always be faithful to its mission, and have the vision, courage, and perseverance to make known to all peoples the Good News of Jesus Christ; who with thee and the Holy Spirit liveth and reigneth, one God, for ever and ever.
— Josh Thomas (@dailyoffice) May 24, 2017
An influential Episcopal Church seminary that last year announced they were no longer granting degrees will become part of the New York-based Union Theological Seminary.
Read more at http://www.christianpost.com/news/episcopal-seminary-stopped-giving-degrees-amid-7-9-million-asset-loss-join-union-theological-seminary-184732/#W77P7bRXwoTseXtX.99
Episcopal Divinity School of Cambridge, Massachusetts, a theologically liberal seminary founded in 1974, will move its personnel to Union’s campus.
(Tel.) Diocese of Salisbury bucks trend of declining confirmations with rock climbing and bread baking
Confirmations are often seen as an rite of passage out of the Church of England for unwilling teenagers soon to become more interested in socialising and sport.
But one diocese is experiencing an uptick in interest after it introduced rock-climbing, film sessions and baking bread into its classes.
The Rt Revd Dr Edward Condry, Bishop of Ramsbury, has been spearheading a project to increase the number of confirmation ceremonies, and believes it could be key to a revival.
The Church of England’s £7.9bn investment fund, which has in the past struggled to reconcile questions of morality and mammon, achieved its strongest returns in more than three decades last year, lifting it into the top ranks of the world’s best-performing endowment funds.
The Church Commissioners annual report discloses total return on assets of 17.1 per cent in 2016, with strong performances from global equities, private equity and timber.
Over 10 and 20 years, the fund returned 8.3 per cent and 9.5 per cent per annum respectively, compared with its target return of 5 per cent per annum above inflation. By contrast, returns from the Yale University endowment, top of the eight-member Ivy League, rose 3.4 per cent in the year to last June, with 10 and 20-year returns at 8.1 per cent and 12.6 per cent per annum respectively.
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(AJ) Caledonia administrator ‘shocked and saddened’ by decision not to consecrate bishop-elect the Rev. Jake Worley
…[The Rev. Gwen] Andrews said she was shocked at the bishops’ decision, partly because in March, before the electoral synod, a search committee formed by the diocese sent a copy of Worley’s curriculum vitae and his employment history to Privett, pointing out his missionary work under the bishop of Rwanda and asking if it posed a problem to his candidacy. The search committee told her, Andrews said, that Privett did not think it would pose a problem.
Asked about this, Privett said his remarks were “off the cuff,” not part of the formal vetting process, and based on the fact that Worley had been received by the diocese of Caledonia as a priest in good standing.
“In itself, it may or may not have been an issue,” Privett said. “At that point, it didn’t seem to be, because he was functioning in the diocese of Caledonia and I’d assumed that the diocese of Caledonia had received him in due order…It was only when it came to the House of Bishops, when we were looking primarily at the criteria in the provincial canon, that we recognized that we needed to look further than we had been before.”