Make us, we beseech thee, O Lord our God, watchful and heedful in awaiting the coming of thy Son Christ our Lord; that when he shall come and knock, he shall find us not sleeping in sin, but awake and rejoicing in his praises; through the same Jesus Christ our Lord.
Since all these things are thus to be dissolved, what sort of persons ought you to be in lives of holiness and godliness, waiting for and hastening the coming of the day of God, because of which the heavens will be kindled and dissolved, and the elements will melt with fire! But according to his promise we wait for new heavens and a new earth in which righteousness dwells.
–2 Peter 3:11-13
From: The Right Rev Dr Helen-Ann Hartley, Bishop of Ripon.
BARRY Ewbank asks (The Yorkshire Post, November 30) “how do we come to a decision as to which churches stay open and which ones close?” Church buildings are both a blessing and a burden to local communities, yet at a fundamental level, and particularly so in rural contexts, these buildings represent a profound commitment to place.
— Janet Gough (@Gough_Janet) December 4, 2019
A Recent TEC Liturgy called the Way of Love up North used by the Presiding Bishop and gathering at Northern Center at Northern Michigan University this Fall
Read it all (from the long line of should-have-already-been-posted material).
— Dennis Lennox (@dennislennox) December 3, 2019
Melbourne’s Archbishop Philip Freier is to resign in March as Primate of the Anglican Church of Australia after almost six years in the role. Dr Freier is to remain Archbishop of Melbourne, a post he took up in December 2006.
The shock announcement from the Primate’s office on 25 November said Dr Freier would step down on 31 March 2020, before his term was due to expire, and would not seek re-election. He would have been eligible to seek a three-year extension as Primate.
No reason was offered for Archbishop Freier’s decision.
Dr Freier wrote to all Australian Anglican bishops on 25 November to say he would not accept a further term, and that he would conclude on 31 March to allow his successor to prepare for the next General Synod (national parliament) of the Church in Maroochydore, Queensland, from 31 May to 5 June next year.
He had been due to chair the synod.
“I am hopeful that my early advice to you will enable a smooth transition to be made,” he wrote to the bishops.
Melbourne’s Archbishop @ABFreier is to resign as Primate of the Anglican Church of Australia. The shock announcement from his office said Dr Freier would step down on 31 March 2020, before his term was due to expire, and would not seek re-election. https://t.co/5e9zrm7xaS pic.twitter.com/1tFG6MCxm7
— Anglican Media Melbourne (@MelbAnglican) November 25, 2019
Sudan has been at war almost without interruption since its independence from Britain in 1956. For years an Arab-dominated Islamist government battled rebels from the Christian and animist south. Perhaps 2m people died in these wars before South Sudan was recognised in 2011 as Africa’s newest country.
In 2003 armed groups began a rebellion in Darfur, a relatively prosperous region the size of Spain where black African locals complained that the government in Khartoum was oppressing them. In response, Mr Bashir armed nomadic Arab cattle-herders, turning them into the Janjaweed, a horse-mounted militia that was unleashed upon black farmers with such savagery that in 2010 the International Criminal Court (icc) indicted Mr Bashir on charges of genocide.
Many of those who were chased from their homes languish in camps near towns like el-Fasher or in neighbouring Chad. Their lands are occupied by armed Arab tribes that the victims still call the Janjaweed. Abdulrazig Abdallah, an elder in el-Fasher, says four people from his camp were killed in early September when they ventured to their farms for the harvest. Such incidents are commonplace.
The new government has declared a ceasefire with rebels, which even the most recalcitrant seem to be observing. “This time both sides are serious,” says a un official. Rebel leaders have been invited back from exile. And the government has markedly improved access for humanitarian organisations and journalists.
A slender chance for peace in Darfur: Sudan’s revolution could end the conflict in Darfur https://t.co/wQBmmq0HcP
— Shehzad Younis (@shehzadyounis) November 28, 2019
One of the leading theological colleges, St John’s, Nottingham, is to close. In a statement this week the College said that at a meeting of their Council on 11 November, future options were ‘prayerfully considered’ and it was agreed that the operation of the current configuration of St John’s is no longer financially viable.
The process of closure is to begin immediately, although several ‘significant’ aspects of their ministry will continue through partner institutions. Established as the London College of Divinity in 1863, it was during the term of Michael Green as Principal that it moved to Nottingham in 1970. The name was also legally changed to St John’s with the move.
From its move to Bramcote, Nottingham, the College developed and diversified its ministry under the successive leadership of Michael Green, Robin Nixon, Colin Buchanan, Anthony Thiselton, John Goldingay, Christina Baxter and David Hilborn as Principals.
With the closure imminent, the Midlands Institute for Children Youth and Mission announced recently that it will move to Leicester and merge with iCYM to continue its work. The specialist Library resources (which amounts to around 10,000 books) will also be gifted to iCYM in Leicester.
Over the last 10 years, however — and again, I acknowledge that this is impressionistic — I think we have reached a third phase in liberal attitudes toward marriage, a new outworking of cultural individualism that may eventually render the nuanced liberalism my colleague describes obsolete.
This new phase is incomplete and contested, and it includes elements — in #MeToo feminism, especially — whose ultimate valence could theoretically be congenial to cultural conservatives. But in general the emerging progressivism seems hostile not only to anything tainted by conservative religion or gender essentialism but to any idea of sexual or reproductive normativity, period, outside a bureaucratically supervised definition of “consent.” And it’s therefore disinclined to regard lifelong monogamy as anything more than one choice among many, one script to play with or abandon, one way of being whose decline should not necessarily be mourned, and whose still-outsize cultural power probably requires further deconstruction to be anything more than a patriarchal holdover, a prison and a trap.
The combination of forces that have produced this ideological shift is somewhat murky — it follows a general turn leftward on social issues after the early 2000s, a further weakening of traditional religion, the cultural ripples from Obergefell v. Hodges, the increasing political polarization of the sexes and, of course, the so-called Great Awokening.
But it does not feel like a coincidence that the new phase tracks with the recent decline in childbearing. If the new liberal hostility to marriage-as-normative-institution is not one of the ideological causes of our latest post-familial ratchet, it is at least a post facto ideological excuse, in which the frequent prestige-media pitches for polyamory or open marriages or escaping gender norms entirely are there to reassure people who might otherwise desire a little more normativity (and a few more children) in their lives, that it’s all cool because they’re in the vanguard of a revolution.
Why are the world’s wealthiest societies failing to reproduce themselves? The tangle of questions involved doesn’t map neatly onto the existing lines of liberalism and conservatism, writes @DouthatNYT: https://t.co/gtwBxnGSGV
— Michael Barbaro (@mikiebarb) December 3, 2019
Fewer Americans are giving money to charity, and their relationship with God may have something to do with it.
The share of U.S. adults who donated to charity dropped significantly between 2000 and 2016, according to an analysis released this month from the Indiana University Lilly Family School of Philanthropy and Vanguard Charitable.
By 2016, just over half — 53% — of Americans gave money to charity, down from 66% in 2000. That figure held mostly steady until the Great Recession. Then it started to drop off and took a dive after 2010, said report co-author Una Osili, associate dean for research and international programs at the Lilly School.
The decline amounts to 20 million fewer households donating to charity in 2016 (the most recent year for which data was available) versus 2000, researchers said.
Confirm our minds, O Lord, in the mysteries of the true faith, set forth with power by thy servant John of Damascus; that we, with him, confessing Jesus to be true God and true Man, and singing the praises of the risen Lord, may, by the power of the resurrection, attain to eternal joy; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for evermore.
O Almighty Father, fountain of light and salvation, we adore thine infinite goodness in sending thy only begotten Son into the world that, believing in him, we may not perish but have everlasting life; and we pray thee that, through the grace of his first advent to save the world, we may be made ready to meet him at his second advent to judge the world; through the same thy Son Jesus Christ our Lord.
But do not ignore this one fact, beloved, that with the Lord one day is as a thousand years, and a thousand years as one day. The Lord is not slow about his promise as some count slowness, but is forbearing toward you, not wishing that any should perish, but that all should reach repentance. But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up.
–2 Peter 3:8-10
Just over half of 18–35-year-old Christians surveyed for The Connected Generation study (54%) attend church at least once a month, including one-third (33%) who are in the pews once a week or more. Three in 10 (30%) attend less frequently. A small group of Christians (10%) says they used to go to church, but no longer do.
Despite their fairly consistent presence in the pews, almost half of Christians (44%) say that attending church is not an essential part of their faith. Practicing Christians, defined in part by their regular attendance, are less likely to feel this way, though one-fifth in this group (21%) still agrees. But even if belonging to a community of worship isn’t always seen as essential, young Christians who attend church point to many reasons their participation may be fruitful, most of which pertain to personal spiritual development.
About six in 10 Christians in this study say they participate in their community of worship to grow in their faith (63%) and learn about God (61%). These two options are by far the top responses, though other main motivations also relate to learning, such as receiving relevant teachings (40%), wisdom for how to live faithfully (39%) or wisdom for applying scriptures (35%). This desire for spiritual instruction persists even though four in 10 Christians in this age group (39%) say they have already learned most of what they need to know about faith, and nearly half (47%) say church teachings have flaws or gaps.
“[Berala’s] been a provisional parish for at least 50 years,” rector the Rev Mike Doyle informed the Synod. Yet, despite this long struggle, God has been faithful – working alongside the parish as members sought to share the gospel.
It hasn’t been an easy task. As the demographic of Berala changes, so must the evangelism strategy. According to the 2016 Census, 79.1 per cent of Berala’s population speaks a language other than English at home. To accommodate this, and ensure the parish is proactively connecting with the community, Berala hosts international food nights, and provides multilingual services and Bible study groups in languages other than English. These efforts have resulted in many baptised as they come to know Christ plus a thriving kids’ and youth ministry.
Mr Doyle also said that Berala aims to begin a second service next March catering more to younger people, and continue to “make followers of Jesus and bring about growth in our members’ relationships with God and each other”. He hopes, in time, this will “raise leaders from within those languages and cultures” in the local community, so that the gospel can spread more easily without fear of miscommunication.
(CT) The First Christian: Mary’s preeminent example as a Christ follower neither began or ended at Christmas.
Once upon a time, the Virgin Mary pervaded the life and thought of the Western world. Her presence was so expansive, in fact, that even European fairy tales acknowledged her status. Take Cinderella. An abusive stepmother was still the cause of Cinderella’s impoverished conditions, but in one of the earliest tellings of the tale, she knew the one to call upon was the Virgin Mary. In no time at all, Cinderella’s hunger was resolved, and a prince was proposing. By replacing the Virgin Mary with a Fairy Godmother, the story of Cinderella was successfully secularized for today without disenchanting it. But it’s not just fairy tales that have stripped Mary from a well-loved story. She’s missing from The Story, too.
It’s not that Protestants have entirely forgotten Mary. At this time of year, the mother of Jesus gets some attention. But Mary is not a Christmas figure to be stored away like the manger and the Star of Bethlehem until next year. She played an extraordinary role throughout the life and ministry of Jesus, from the Annunciation to the day of Pentecost. By overlooking the roles she played throughout Jesus’ ministry, we may think that we are protecting Protestantism from falling into old “Catholic” habits of elevating her beyond what Scripture declares about her. But there’s nothing “Protestant” about neglecting what Scripture does say about her—and about the other women named by the New Testament writers.
Before Easter this year, I (Jennifer) stepped out of my comfort zone and preached a sermon at a church on the women named in Luke 8, who traveled with Jesus and financially supported his ministry. In one sense, it was an obvious choice for a sermon. I wanted the congregation to know who the women of Luke 8 were before they met them again at the tomb on Easter. After all, every single Gospel account mentions that women were the first witnesses to the risen Christ. And there is no better evidence of the truth of the Christian claim that Christ truly, bodily resurrected than the fact that the Gospel writers absurdly and consistently base it on the testimony of women during a time when a woman’s testimony was legally worthless. Still, I was uncertain about how a sermon with this kind of focus would be received. Afterward, I had just a swarm of people saying to me that they had never even heard of these women before. They told me that while they had heard sermons focusing on a number of biblical characters other than Jesus, they had never heard a single Sunday morning sermon focused on a woman. And this was in a congregation that’s part of the Presbyterian Church (USA), a denomination that takes pride in its inclusion of women into all areas of ministry! As I officiated communion afterward, a line of women softly whispered to me “thank you,” some with tears in their eyes. Women have a hunger to know that women were faithful and active participants in Jesus’ ministry. They were not just recipients of his miracles. Not just people shown love and respect, but people transformed by Jesus for new life as participants and witnesses in his ministry.
Numerous women are named in Scripture as supporters and participants in Jesus’ ministry. Many more are named as co-workers with Paul. These women are not entirely forgotten by Protestant churches today, but when we tell the stories of Priscilla, Phoebe, Susanna, Chloe, Junia, or the many other women of Scripture, we almost always reserve that focus for the women’s retreat. The whole testimony of Scripture is for the whole church—both men and women. What would it mean for men in the pews to think about the examples of women not as particular “women’s stories” but as universal Christian exemplars? Women in our churches have long had to learn special listening and application skills as they considered the many examples of men following Jesus. It is the normative filter for women in the pew. What if the tables were turned to better reflect the practice of the Bible? What if the New Testament writers didn’t just name female disciples to show women that they too can participate in Jesus’ work? What if the New Testament writers also intended men to learn from women how to follow Jesus? What if Mary, the Mother of God, is for men too?
From our December cover story on Mary:
“What if the New Testament writers also intended men to learn from women how to follow Jesus? What if Mary, the Mother of God, is for men too?”https://t.co/qfAxeqX8R4
— Christianity Today (@CTmagazine) December 3, 2019
Harriet Tubman worked as a slave, spy and eventually as an abolitionist. What I find most fascinating, as a historian of American slavery, is how belief in God helped Tubman remain fearless, even when she came face to face with many challenges.
— Eric G. E. Zuelow (@EZuelow) December 3, 2019
The Minford High School Class of 2000, in rural Minford, Ohio, began its freshman year as a typical class. It had its jocks and its cheerleaders, its slackers and its overachievers.
But by the time the group entered its final year, its members said, painkillers were nearly ubiquitous, found in classrooms, school bathrooms and at weekend parties.
Over the next decade, Scioto County, which includes Minford, would become ground zero in the state’s fight against opioids. It would lead Ohio with its rates of fatal drug overdoses, drug-related incarcerations and babies born with neonatal abstinence syndrome.
To understand both the scope and the devastating consequences of what is now a public health crisis, we talked to dozens of members of the Class of 2000. Many opened up to us about struggles with addiction, whether their own or their relatives’. They told us about the years lost to getting high and in cycling in and out of jail, prison and rehab. They mourned the three classmates whose addictions killed them.
In all of the interviews, one thing was clear: Opioids have spared relatively no one in Scioto County; everyone appears to know someone whose life has been affected by addiction.
The opioid epidemic is personal to Minford’s Class of 2000: 3 classmates died from drug use, at least 15 have struggled with addiction and nearly 75% of those we interviewed have family members who are addicted or in recovery. https://t.co/OqSZ5gONMY
— The New York Times (@nytimes) December 2, 2019
If we are not too tense or worried, waiting can give us the opportunity to see and hear and feel things that we are often too preoccupied to notice. As our vision sharpens, our eyes may be opened to the plight of someone in need; as our hearing is refined, we may hear the unspoken cry of a lonely soul. As we wait, often caught up in painful, incomprehensible, and messy situations, we may perceive something of the beauty given us — the love, the music, the laughter of life. The flickering flame of hope can light up unforeseen pathways, even in what seems to be a lifeless landscape; through hope, we may be able to discern a distant shape or a glow in the surrounding darkness. Psalm 30 reminds us that “joy comes in the morning”, as fresh hope brings welcome relief after a night of tears and anguish.
Advent is a time of waiting and promise, a time of longing and anticipation. But the quality of this waiting is not edgy and anxious; it is hope-filled, and quietly joyful. Waiting — being prepared to wait — indicates some measure of love, or caring, or interest; after all, we don’t usually spend much of our time waiting for something or someone of little or no concern to us.
A short passage from the Letter of St James, which regularly appears in the lectionary at this time of year, encourages us to be patient, and patience is born of hope. “Be patient”, James writes, “until the Lord’s coming.” And he engagingly adds, “Do not lose heart, because the Lord’s coming will be soon.”
We know that Love is coming, and trust that Love will truly come; so we wait in joyful hope — a hope that is renewed, when, year after year, “we pray those beautiful prayers of longing and waiting, and sing lovely songs of hope and promise” (Karl Rahner, The Eternal Year).
“Hope is dynamic: it enables us to wait patiently, to endure hardships and difficulties without losing our peace of soul, and to face the future with courage and confidence”https://t.co/JqQeD9yOjm
— Church Times (@ChurchTimes) December 3, 2019
Loving God, who didst call Francis Xavier to lead many in India and Japan to know Jesus Christ as their Redeemer: Bring us to the new life of glory promised to all who follow in the Way; through the same Jesus Christ, who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.
St Francis Xavier proclaims the saving power of the Cross of Christ, as his new converts smash their former idols. This painting is in St Peter’s church at the Jesuit Stonyhurst College in Lancashire. Today (3 Dec) is his feast day. https://t.co/Rwxs9MH29t
— Fr Lawrence Lew, O.P. (@LawrenceOP) December 3, 2019
O Lord Jesus Christ, who at thy first coming didst warn us to prepare for the day when thou shalt come to be our judge: Mercifully grant that being awake from the sleep of sin, we may always be watching and intent upon the work thou hast given us to do; who livest and reignest with the Father and the Holy Spirit, ever one God, world without end.
But I through the abundance of thy steadfast love will enter thy house, I will worship toward thy holy temple in the fear of thee.
([London] Times) Church of Scotland doomed if squabbling doesn’t stop, former moderator and minister John Chalmers says
Radical plans to rescue the Church of Scotland from extinction are at risk of collapse amid rancorous infighting and internal division, one of its most senior figures has warned.
The Kirk registered a deficit of £4.5 million last year and membership is dwindling by an average of more than 100 people a week. It is estimated that the church has lost 80 per cent of parishioners since the 1950s.
In an effort to address its declining fortunes it has approved wide-ranging cost-cutting measures, including merging parishes and closing a number of churches. Earlier this month the Kirk agreed to integrate a number of its policymaking councils and significantly reduce the number of meetings.
The Very Rev Dr John Chalmers, a former moderator and principal clerk of the church’s general assembly, urged members to put aside their differences and work together. Speaking of the reforms he said: “If we do not change the way we think of our colleagues or learn to speak well of our brothers and sisters in Christ — even those we disagree — it may all be for nothing. Ours is a culture that needs to change”.
Read it all (subscription).
Radical plans to rescue the Church of Scotland from extinction are at risk of collapse amid rancorous infighting and internal division, one of its most senior figures has warned https://t.co/UOpZxWxjyj
— The Times Scotland (@thetimesscot) December 2, 2019
The prophet Isaiah, writing some half a millennium before Christ, spoke of judgement for society’s injustices and sins. When it all happened and much of the nation was enslaved, he wrote of the hope of return, of God’s transforming power. It is some of the most beautiful and passionate poetry of the Bible – and the return happened. Isaiah’s readings accompany the Church through Advent. He paints a vivid picture of a time when all nations will be at peace, when there will be no more tears and pain, no weapons or division and justice will prevail. It can all seem removed and unreal. Something to dream of, but not a reality.
On the contrary, Isaiah the prophet was utterly realistic. He lived in a country that preferred the illusion of all being well to the reality of social sin. Reality was his stock in trade. It was in reality that he held the vision for what could be if the people co-operated with God, if a value-based nation, albeit occupied and dominated by others, could seek the common good, as we might call it. We too can see how our hope for the future may start to change the present. Hope, in the sense of purposeful expectation, motivates action. Hope inspires us to follow God where God already is: at work in the world.
That is why Christian waiting and looking forward is never passive. It empowers hope to take courage and aspire to change the world. It makes space for God to work in our lives, being open to the challenge of the Spirit.
That is the hope-filled invitation that Jesus Christ offers to each of us – and that is why we wait both by praying, and by living out this joyful call to walk with God who brings light out of darkness, and purpose out of waiting.
The prophet Isaiah speaks of a God who has knowledge of us before we were born. A God who has chosen us to be his messengers of Good News and has given us a name. The giving of the name is important as it is meant to reflect something of the character of the messenger. In the New Testament reading Jesus speaks of making known God’s name, “I have made your name known to those whom you gave me from the world.” His name is his bond, you can trust him, because you know what he is like. I am reminded of the words of the psalmist, “Some trust in chariots, some in horses, but we will remember the name of the Lord our God.” Such confidence! The name that was once so sacred and could not be spoken, is now available to all – we have access to him through the coming of the Lord Jesus – ‘Emmanuel, God with us.’ Another name carrying much meaning.
God’s presence in our midst changes the kind of relationship we have with him and with each other. This is at the heart of the Good news message we are called on to share. Jesus captures it brilliantly in our New Testament reading. Here we discover a kind of symbiotic relationship – “All mine are yours and yours are mine”. We are deeply mistaken if the kind of relationship we seek with God is so personal and private that we exclude our brothers and sisters around us or indeed as we are in Kent, on the frontier if we exclude our brothers and sisters from another mother!
I am reminded of the quote, “I sought my soul, but my soul I could not see, I sought my God but he eluded me, I sought my brother and I found all three.” The name Emmanuel, which will be highlighted in the Christmas season, captures the kind of relational work that is at the heart of God’s kingdom and which we are called to be engaged in. To do this kind of work, we need to commit to working together not apart. To build the body of Christ together; not to create mini kingdoms according to the numerous labels that that we appear to attach ourselves to.
If we are going to experience that oneness of purpose that Jesus prayed for then we will need to seek to be identified more with the name of Jesus. For too long we have been embarrassed to be associated with him. We have kept him hidden in our beautiful churches and cathedrals that we visit on our terms, for weddings, baptisms, funerals or other such special occasions like Christmas or the mandatory school service. If we are going to ignite the communities from which we come, indeed the county of Kent, then everyone of us will need to reassess our relationship with the name of Jesus.
(Atlantic) The Crisis of American Christianity, Viewed From Great Britain The theologian N. T. Wright is unfazed by the faith’s politicization in the U.S.
Green: Do you feel hopeful about the future of Christianity?
Wright: Yeah, of course I feel hopeful. Lesslie Newbigin—does that name mean anything to you? He was a Presbyterian who went out to India as a missionary.
Somebody once asked him whether he was an optimist or a pessimist, and he said, “I’m neither an optimist nor a pessimist; Jesus Christ has risen from the dead.” In other words, something has happened, as a result of which the world is a different place. If we put our faith only in a Western Enlightenment version of the spread of Christianity, how foolish would we be? Christianity is thriving in Africa and Asia—in China, for goodness’ sake. It’s amazing, actually.
Green: Looking to America and Britain to be the future of Christianity—you think that’s misguided?
Wright: Who knows? You know, God is the God of surprises. New things can happen; new things should happen. But there are more Anglicans in church in Nigeria on a Sunday than in the whole of Britain and America put together.
Green: If you were talking to a young person who feels anguish about what Christianity has come to mean in America, what would you say to him or her?
Wright: For goodness’ sake, read the four Gospels. That’s what they’re there for. And recognize that in the prayer Jesus taught us to pray: “Forgive us our trespasses.” You don’t just say that once, at the beginning of your Christian life. You jolly well say it every day, because you will need to. The trouble is that the Church is far too good at hoping that everyone else will be asking for forgiveness for their trespasses. Self-critique is part of the Gospel. And where the Church forgets that—oh boy, things go badly wrong.
.@emmaogreen is one of the best/most thoughtful writers on religion. In this @TheAtlantic piece, she interviews one of the world’s foremost New Testament scholars, N.T. Wright. Do yourself a favor and read it. https://t.co/2pPXzKhrFz
— Peter Wehner (@Peter_Wehner) December 1, 2019
But while his family, and his physician, agree on the need for more advanced care, his health insurers do not.
Medicare does not generally cover long-term nursing home care. Medicaid does, but only when it deems those services “medically necessary” — and that determination is made by insurance agents, not by the patient’s doctors. The state of New Jersey, where my parents live, recently switched to a managed care system for its elderly Medicaid recipients. Instead of paying directly for the care that this patient population needs, the state pays a fixed per-person amount to a string of private companies, who in turn manage the needs of patients like my father. On paper, these companies cover the full range of required offerings: nursing homes, assisted-living facilities and a suite of in-home support services. In practice, they do what most insurance companies seem to do: obfuscate and evade and force you to beg.
When I told my father’s care coordinator what his doctor said, she was unequivocal. “He is not even close to qualifying,” she said. “He’s only 78, and he can still walk and wash and dress himself without assistance.”
I countered that he had “bathroom issues” and that he frequently refused to shower.
“Refusing to do something is not the same as being physically incapable of doing it,” she said.
About four million Americans already live with dementia. Medicare doesn’t cover long-term care. Medicaid does, but it’s super tricky, and most don’t get even close to what the docs say they need in terms of support: https://t.co/HmKOvHdSmS
— Jeneen Interlandi (@JInterlandi) December 1, 2019
The next Bishop of Doncaster will be the Revd Canon Sophie Jelley Downing Street has announced today. The Revd Canon Jelley is currently the Director of Mission, Discipleship and Ministry in the Diocese of Durham, and Canon Missioner at Durham Cathedral, a role she has held for four years.
The role of the Bishop of Doncaster has been vacant since the retirement of the Rt Revd Peter Burrows in September 2019. Sophie will be the seventh Bishop of Doncaster in the Church of England.
The Bishop of Sheffield, the Rt Revd Dr Pete Wilcox, said:
“I am truly delighted that Canon Sophie has accepted the invitation to be the next Bishop of Doncaster. She is a devoted disciple of Jesus and a highly gifted priest, with an almost uncanny ‘fit’ to the role description we drew up. She has a wealth of experience, as an incumbent, a residentiary cathedral canon and a member of a bishop’s senior staff team. Her energy, creativity and passion will enrich our Diocese, and I am looking forward hugely to forging a collaboration with her.”
Downing Street has announced the next Bishop of Doncaster in @DioceseofSheff
— The Church of England (@churchofengland) December 2, 2019
Nicholas Ferrar, like his great friend, George Herbert, was a courtier turned clergyman. Born in London, he was educated at a boarding school in Berkshire and at Clare College, Cambridge. He was appointed to the service of Princess Elizabeth, daughter of James I, who married the Elector Frederick V, and travelled to the continent. In the coming years, Ferrar travelled widely and, a brilliant scholar, learnt to speak Dutch, German, Italian and Spanish, as well as engaging in the study of medicine in Leipzig and Padua.
On his return to England in 1618, Ferrar was involved with the London Virginia Company, which was the family business, and he was also, for a time, a Member of Parliament. In 1626, following ordination as a deacon by the controversial Bishop (later Archbishop) William Laud, there was a major life-change when he and his extended family moved to the manor in Little Gidding in Huntingdonshire and restored St John’s church for their own use. There they lived a life of extreme simplicity, devotion and practical service.
Today the Church of England remembers Nicholas Ferrar, who died on this day in 1637 – scholar, courtier, businessman, MP (briefly) and a cleric. You can find out more about him here – https://t.co/wYEveORCqL. pic.twitter.com/2yXlQwDD4d
— Peterborough Cathedral (@pborocathedral) December 4, 2018
Lord God, make us so reflect thy perfect love; that, with thy deacon Nicholas Ferrar and his household, we may rule ourselves according to thy Word, and serve thee with our whole heart; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.
Today we remember Nicholas Ferrar founder of Little Gidding Community. Memorial of community by Ferrar’s brother John pic.twitter.com/jBKd3Kmmtz
— LambethPalaceLibrary (@lampallib) December 4, 2014