As the GAFCON statement affirms: that future has now arrived.

Reordering of the Communion

What is this future for Anglicanism? Three points stand out.

1. New Foundation of Communion

The statement says the Anglican Communion will now rest on a single foundation: the Holy Bible, “translated, read, preached, taught and obeyed in its plain and canonical sense.” This is a deliberate echo of the Reformation principle of sola Scriptura. In other words, unity is no longer defined by loyalty to Canterbury or participation in Anglican institutions but by submission to Scripture as God’s Word.

2. Rejection of Failed Instruments

The statement names and rejects the so-called “Instruments of Communion”—the Archbishop of Canterbury, the Lambeth Conference, the Anglican Consultative Council, and the Primates’ Meeting. Why? Because they have consistently failed to uphold biblical truth, especially following the 1998 Lambeth Resolution I.10 which affirmed that Christian marriage is between a man and a woman. These “Instruments,” while once helpful, have fallen into revisionism.

3. Return to the Original Model

The statement emphasizes that GAFCON has not left the Anglican Communion. Instead, it claims the original vision: a fellowship of autonomous provinces united by the gospel and the Reformation formularies. This was how the first Lambeth Conference in 1867 understood Anglicanism and what held member provinces together in unity—before the so-called “Instruments” turned Canterbury into the sine qua non of what it means to be Anglican. Now, GAFCON says, the center of the Communion is not a person or an office, but the Word of God.

In place of the old “Instruments,” Gafcon proposes a Council of Primates (archbishops) from all provinces that affirm the Jerusalem Declaration of 2008, with a primus inter pares (“first among equals”) serving as chair.

Read it all.

Despite 25 years of warnings by most Anglican primates, repeated departures from the authority of God’s word have torn the fabric of the Communion.

—The Kigali Commitment https://t.co/eESYLlpxWM

— The Gospel Coalition (@TGC) April 25, 2023

It is….increasingly likely that governments will…resort to inflation and financial repression to reduce the real value of their high debts, as they did in the decades after the second world war. The machinery for such a strategy is in place at central banks, which have a large footprint in bond markets. Already, populists such as Mr Trump and Nigel Farage in Britain attack their country’s central banks with proposals that would weaken the defenses against inflation.

Price rises are unpopular—just ask the hapless Joe Biden—but they do not need political support to get going. Nobody voted for them in the 1970s or in 2022. When governments cannot get their act together, and run economic policies that are unsustainable, bouts of inflation just happen. By the time markets wake up, it is too late.

All the more reason to think ahead and reflect on how inflation harms the economy and society. It redistributes wealth unfairly: from creditors to debtors; from those with cash and bonds to those who own real assets such as houses; and from those who agree on contracts and wages in cash terms to those wily enough to anticipate higher prices. It causes what John Maynard Keynes called an “arbitrary rearrangement of riches”. And that could happen just as societies are grappling with other transfers of wealth that the losers will also see as unfair: in the labour market, as AI takes on routine office work; and through inheritance, as baby-boomers bequeath vast property wealth to those lucky enough to have the right parents.

This multi-pronged upheaval of fortunes could wreck the middle class, which binds democracies together, and scramble the social contract.

Read it all.

Governments are living far beyond their means. Sadly, inflation is the most likely escape. Politicians should think ahead and reflect on how much harm that would do https://t.co/6H1nzpKQQS pic.twitter.com/RF2ACF0MzV

— The Economist (@TheEconomist) October 16, 2025

So here’s what we know. This year’s gold rally has come in fits and starts. The April move was about a loss of confidence in the Dollar, a move that’s since run out of steam. The move since Jackson Hole is about “global debasement” and coincides with three notable developments: (i) there’s a global rise in long-term government bond yields as markets increasingly worry about unsustainable fiscal policy in many places; (ii) the universe of safe haven countries has shrunk because Germany and Japan are at the forefront of the global rise in yields; and (iii) the few safe haven countries that remain – notably Switzerland – are small, with limited capacity to absorb safe haven inflows. These three forces are supercharging the rise in gold prices, which is really about the global deterioration in fiscal sustainability and growing risk that debt overhangs will be inflated away.

What we don’t know is who is driving the latest rise in gold prices. There’s endless rumors about another round of central bank buying, but I am skeptical. There’s a clear macro catalyst to the latest move in the form of Jackson Hole. I find it hard to believe that central banks in emerging markets will be trading such a catalyst. It’s more likely that this is a genuine market move, with a growing number of investors worried about fiscal sustainability and debasement. If that’s true, the gold move can go a lot further.

Read it all.

What's driving the crazy rise in gold prices? At its root, it's about fear that the Fed has capitulated to Trump and is easing into an economy where inflation is rising. This week's IMF/WB meetings may end the gold rally and replace it with a Dollar rally.https://t.co/fFtYIbm3tT pic.twitter.com/HhhBK2vISo

— Robin Brooks (@robin_j_brooks) October 16, 2025

Almighty God, we praise thy name for thy bishop and martyr Ignatius of Antioch, who offered himself as grain to be ground by the teeth of wild beasts that he might present unto thee the pure bread of sacrifice. Accept, we pray thee, the willing tribute of our lives, and give us a share in the pure and spotless offering of thy Son Jesus Christ; who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

#OTD October 17, 107:
Ignatius of Antioch was fed to the beasts in Rome.

“Nearness to the sword is nearness to God; to be among the wild beasts is to be in the arms of God; only let it be in the name of Jesus Christ. I endure all things that I may suffer together with him, since… pic.twitter.com/HLeA38VZE4

— ☧ Today in Christian History (@HistoricalRook) October 17, 2025

O Lord Jesus Christ, who didst pray for thy disciples that they might be one, even as thou art one with the Father: Draw us to thyself, that in common love and obedience to thee we may be united to one another, in the fellowship of the one Spirit, that the world may believe that thou art Lord, to the glory of God the Father.

autumn palette 🎨 #forest pic.twitter.com/thTgJeq4wu

— Portmann Carrick (@PortmannCarrick) October 17, 2025

Now I would remind you, brethren, in what terms I preached to you the gospel, which you received, in which you stand, by which you are saved, if you hold it fast unless you believed in vain.

For I delivered to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures, that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brethren at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. For I am the least of the apostles, unfit to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God which is with me. Whether then it was I or they, so we preach and so you believed.

–1 Corinthians 15:1-11

Mt Moran at Oxbow Bend, Grand Teton National Park, Wyoming, Frank Delargy!🤩 pic.twitter.com/RyGsOoRarg

— Jim's the Man (@yesjimstheman) October 17, 2025

The Church of England has halted its plans to introduce ‘wedding’ services for same-sex couples after the bishops finally accepted long-resisted legal advice that it is not possible to do so without the approval of two-thirds of General Synod. Plans to allow clergy to enter a same-sex civil marriage have also been scrapped owing to the legal complications, ongoing divisions on the issue and the confusion that bringing in the reform by itself would sow. The Times has more.

This is a victory of sorts for conservatives in the church, who will be relieved that further divisive changes will not be rammed through at this point. The forced departure of Justin Welby as Archbishop of Canterbury last year over safeguarding failures – Welby being the main driving force behind trying to get this question ‘solved’ before he retired – was key in the momentum collapsing, combined with the retirement of a number of stalwart liberal bishops.

While relieved, though, conservatives will also be frustrated that the reasons for dropping the plans now – essentially the legal situation and the voting calculus in Synod – are no different from what they were eight years ago, before huge amounts of church money, time and emotional energy were expended in divisive ‘conversations’ at every level of church life. A number of bishops and others in senior leadership, led by Welby, had chosen to ignore this reality and attempt to find a way, any way, to push through the changes they wanted. The consequence is a church more divided than ever, with pain on both sides, local churches reeling from acrimonious splits and further demoralisation and disengagement in the pews.

Will the church now be able to move on from this lost decade of division? There are signs liberals were already resigned to this outcome, so it’s possible an uneasy truce will now settle, with liberals going back to quietly ignoring the rules in practice while refraining from making big noises about trying to change them.

Read it all and follow the link to the other cited article from the Times.

BREAKING:

CofE bishops won’t give their green light for ‘standalone’ blessing services for gay couples, or for gay priests to have civil same-sex marriages, @TheTimes understands

Will say both would need formal rewrite of church law

Trial of blessing ceremonies can’t go ahead

— Kaya Burgess (@kayaburgess) October 15, 2025

The Alliance network has been encouraging incumbents who are unhappy with the Living in Love and Faith (LLF) process to make known their church’s willingness to withdraw from Church of England structures.

Behind the scenes, the Alliance — a network of church organisations opposed to the changes brought by the LLF process — has been encouraging incumbents to persuade their PCCs to pass a resolution stating that, if the Church of England moves forward with either stand-alone services or clergy same-sex marriage, the parish will take at least one of a set of actions. Those include: seeking “alternative episcopal oversight”, a decision to “reroute their diocesan financial contributions”, and moves to “encourage ordinands to participate in an orthodox vocations programme”.

On Wednesday afternoon, the House of Bishops announced that full synodical approval would be required for either standalone services or clergy same-sex marriage, effectively stalling LLF (News, 15 October). The Bishops also announced that, as a result, they did not consider it necessary to develop any model of alternative episcopal oversight.

Read it all.

Exclusive from @PhrancisMartin: the Alliance network has been encouraging incumbents who are unhappy with the Living in Love and Faith (LLF) process to make known their church’s willingness to withdraw from Church of England structures. https://t.co/EGumMC3ZNk pic.twitter.com/pHAEN3Ovwn

— Madeleine Davies (@MadsDavies) October 16, 2025

From here:

Grace and peace to you from God our Father and the Lord Jesus Christ.I write to share with you a statement released today by our GAFCON Chairman on behalf of the GAFCON Primates.It is an important statement. It is an historic statement.The future has arrived. What began with the first GAFCON gathering in Jerusalem in 2008 has now reached fruition. We have reordered the Anglican Communion.I commend to you a prayerful reading of this statement. It is especially notable that its release coincides with the commemoration of Bishops Latimer and Ridley. The flame they lit in England continues to burn brightly throughout our Communion today.There will be more to say in due course. For now, this statement is enough.COLLECT OF THE DAYHugh Latimer and Nicholas Ridley, Bishops and Martyrs, 1555Almighty God, you gave your servants Hugh Latimer and Nicholas Ridley boldness to confess the Name of our Savior Jesus Christ before the rulers of this world, and courage to die for this faith: Grant that we may always be ready to give a reason for the hope that is in us, and to suffer gladly for the sake of our Lord Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.In the peace and hope of Christ Jesus,Archbp Steve Wood

Today, that future has arrived.

Our Gafcon Primates gathered this hour to fulfil our mandate to reform the Anglican Communion, as expressed in the Jerusalem Statement of 2008.

We resolved to reorder the Anglican Communion as follows:

1. We declare that the Anglican Communion will be reordered, with only one foundation of communion, namely the Holy Bible, “translated, read, preached, taught and obeyed in its plain and canonical sense, respectful of the church’s historic and consensual reading” (Jerusalem Declaration, Article II), which reflects Article VI of the 39 Articles of Religion.

2. We reject the so-called Instruments of Communion, namely the Archbishop of Canterbury, the Lambeth Conference, the Anglican Consultative Council (ACC), and the Primates Meeting, which have failed to uphold the doctrine and discipline of the Anglican Communion.

3. We cannot continue to have communion with those who advocate the revisionist agenda, which has abandoned the inerrant word of God as the final authority and overturned Resolution I.10, of the 1998 Lambeth Conference.

4. Therefore, Gafcon has re-ordered the Anglican Communion by restoring its original structure as a fellowship of autonomous provinces bound together by the Formularies of the Reformation, as reflected at the first Lambeth Conference in 1867, and we are now the Global Anglican Communion.

5. Provinces of the Global Anglican Communion shall not participate in meetings called by the Archbishop of Canterbury, including the ACC, and shall not make any monetary contribution to the ACC, nor receive any monetary contribution from the ACC or its networks.

6. Provinces, which have yet to do so, are encouraged to amend their constitution to remove any reference to being in communion with the See of Canterbury and the Church of England.

7. To be a member of the Global Anglican Communion, a province or a diocese must assent to the Jerusalem Declaration of 2008, the contemporary standard for Anglican identity.

8. We shall form a Council of Primates of all member provinces to elect a Chairman, as primus inter pares (‘first amongst equals’), to preside over the Council as it continues “to contend for the faith that was once for all delivered to the saints” (Jude 3).

As I declared in my statement two weeks ago,“the reset of our beloved Communion is now uniquely in the hands of Gafcon, and we are ready to take the lead.”

Read it all.

"We are now the Communion." https://t.co/iSRqCmX1pj via @gafconference

— wyclif ⚓ (@wyclif) October 16, 2025

Keep us, O Lord, constant in faith and zealous in witness, after the examples of thy servants Hugh Latimer, Nicholas Ridley, and Thomas Cranmer; that we may live in thy fear, die in thy favor, and rest in thy peace; for the sake of Jesus Christ thy Son our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

15 Oct 1555: Nicholas Ridley is degraded from the episcopate – bishop of #London – #otd. Burnt at the stake next day in #Oxford with Latimer. pic.twitter.com/ZzEi6ja12d

— John McCafferty (@jdmccafferty) October 15, 2025

Lord Jesus Christ, who by precept and example hast taught us that the greatest of all is the servant of all, and that the humble shall be exalted: Make us content to take the lowest place; and if it shall please thee to call us higher, do thou preserve within us a simple and lowly spirit; to thy great glory.

—Daily Prayer, Eric Milner-White and G. W. Briggs, eds. (London: Penguin Books 1959 edition of the 1941 original)

The October calendar page is in – have a wonderful Thursday, friends
#ScotlandisNow #StormHour #photography #photooftheday #landscape #OutAndAboutScotland #landscapephotography @VisitScotland @ScotsMagazine #STVSnaps #ThePhotoHour #beautiful pic.twitter.com/yiCU4prcv9

— Mike Wood (@MikeMikwd) October 16, 2025

Now Shephati′ah the son of Mattan, Gedali′ah the son of Pashhur, Jucal the son of Shelemi′ah, and Pashhur the son of Malchi′ah heard the words that Jeremiah was saying to all the people, “Thus says the Lord, He who stays in this city shall die by the sword, by famine, and by pestilence; but he who goes out to the Chalde′ans shall live; he shall have his life as a prize of war, and live. Thus says the Lord, This city shall surely be given into the hand of the army of the king of Babylon and be taken.” Then the princes said to the king, “Let this man be put to death, for he is weakening the hands of the soldiers who are left in this city, and the hands of all the people, by speaking such words to them. For this man is not seeking the welfare of this people, but their harm.” King Zedeki′ah said, “Behold, he is in your hands; for the king can do nothing against you.” So they took Jeremiah and cast him into the cistern of Malchi′ah, the king’s son, which was in the court of the guard, letting Jeremiah down by ropes. And there was no water in the cistern, but only mire, and Jeremiah sank in the mire.

When E′bed-mel′ech the Ethiopian, a eunuch, who was in the king’s house, heard that they had put Jeremiah into the cistern—the king was sitting in the Benjamin Gate— E′bed-mel′ech went from the king’s house and said to the king, “My lord the king, these men have done evil in all that they did to Jeremiah the prophet by casting him into the cistern; and he will die there of hunger, for there is no bread left in the city.” Then the king commanded E′bed-mel′ech, the Ethiopian, “Take three men with you from here, and lift Jeremiah the prophet out of the cistern before he dies.” So E′bed-mel′ech took the men with him and went to the house of the king, to a wardrobe of the storehouse, and took from there old rags and worn-out clothes, which he let down to Jeremiah in the cistern by ropes. Then E′bed-mel′ech the Ethiopian said to Jeremiah, “Put the rags and clothes between your armpits and the ropes.” Jeremiah did so. Then they drew Jeremiah up with ropes and lifted him out of the cistern. And Jeremiah remained in the court of the guard.

–Jeremiah 38:1-13

I hadn't planned to visit this waterfall on my way back from the west coast. I'm glad I did as it was a beautiful sight. It doesn't get anymore autumn than this!

Rattling Brook Falls Newfoundland pic.twitter.com/uRHDXg7fWb

— Gord Follett Photography (@gord_follett) October 16, 2025

Harvest Festivals remain a mainstay of the Church of England calendar, but they are less commonly celebrated in denominations that have been expanding in recent years, research from the charity Green Christian suggests.

It held a representative survey of more than 600 regular churchgoers in Britain. This found that, while two-thirds of Anglican, Methodist, Roman Catholic, and Presbyterian churches continued to keep Harvest, just under one quarter of the respondents from New Churches, and fewer than half of those from Black Majority, Independent, and Pentecostal churches, normally held services.

Professor Tim Cooper, of Nottingham Trent University, who led the research, emphasised the importance of the festival to Christians. “Churchgoers of all backgrounds and traditions claim to care for God’s creation. But if we make choices in our food and farming practices that are not sustainable, we lack environmental integrity and dishonour the creation that God loves.”

This was also disrespectful to farmers, he suggested. “Harvest suppers are an ideal opportunity for churches to provide meals based on LOAF principles — using ingredients that are local, organic, animal-friendly and fairly traded — and thereby encourage Christians to put the principle of caring for God’s creation into daily practice.”

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Harvest festival remains a mainstay in the Church of England calendar, but is less common in denominations that have been expanding in recent years, research from the charity @GreenChristian_ suggests#harvest #harvestfestival #cathedrals #churchnews https://t.co/x8Yp1vwaeb

— Church Times (@ChurchTimes) October 15, 2025

Americans are set to pay more than half of President Donald Trump’s tariff costs as companies raise prices, according to economists of Goldman Sachs Group Inc.

US consumers will likely shoulder 55% of tariff costs by the end of the year, with American companies taking on 22%, the Goldman analysts wrote in an Oct. 12 research note to clients. Foreign exporters would absorb 18% of tariff costs by cutting prices for goods, while 5% would be evaded, they wrote.

For now “US businesses are likely bearing a larger share of the costs” as it takes time to raise prices, economists Elsie Peng and David Mericle wrote in the note. “If recently implemented and future tariffs have the same eventual impact on prices as the tariffs implemented earlier this year, then US consumers would eventually absorb 55% of tariff costs.”

Read it all.

Americans are set to pay more than half of President Donald Trump’s tariff costs as companies raise prices, according to Goldman Sachs economists https://t.co/L04IgE1sdF

— Bloomberg (@business) October 13, 2025

The American stockmarket has see-sawed lately amid a flare-up in trade tensions, but remains near its all-time high. The surge, fuelled by enthusiasm around artificial intelligence, has drawn comparisons to the exuberance of the late 1990s that culminated in the dotcom crash of 2000. Though technological innovation is undeniably reshaping industries and increasing productivity, there are good reasons to worry that the current rally may be setting the stage for another painful market correction. The consequences of such a crash, however, could be far more severe and global in scope than those felt a quarter of a century ago.

At the heart of this concern is the sheer scale of exposure, both domestic and international, to American equities. Over the past decade and a half, American households have significantly increased their holdings in the stockmarket, encouraged by strong returns and the dominance of American tech firms. Foreign investors, particularly from Europe, have for the same reasons poured capital into American stocks, while simultaneously benefiting from the dollar’s strength. This growing interconnectedness means that any sharp downturn in American markets will reverberate around the world.

To put the potential impact in perspective, I calculate that a market correction of the same magnitude as the dotcom crash could wipe out over $20trn in wealth for American households, equivalent to roughly 70% of American GDP in 2024. This is several times larger than the losses incurred during the crash of the early 2000s. The implications for consumption would be grave. Consumption growth is already weaker than it was preceding the dotcom crash. A shock of this magnitude could cut it by 3.5 percentage points, translating into a two-percentage-point hit to overall GDP growth, even before accounting for declines in investment.

Read it all.

The exposure of the world to US equities is at record levels. A stock market correction would have more severe and global consequences as compared to what followed the dot-com crash. The tariff wars and lack of fiscal space compounds the problem. The underlying problem is not… pic.twitter.com/LFaN4mNgqn

— Gita Gopinath (@GitaGopinath) October 15, 2025

The Church of England has called for a national conversation on artificial intelligence (AI) and its impact on the world of work. . 

A new edition of the Crucible journal, released this month, explored how automation and algorithms reshape jobs and identity.  

It follows a motion passed by the Church’s General Synod in February 2024, which acknowledged the effects of AI and the ‘fourth industrial revolution’. 

Read it all.

Renewed call for national conversation on AI and the Future of Work https://t.co/7607ZNflnM via @Anglican Ink © 2025

— George Conger (@GeorgeConger8) October 10, 2025

O God, who by thy Holy Spirit didst move Teresa of Avila to manifest to thy Church the way of perfection: Grant us, we beseech thee, to be nourished by her excellent teaching, and enkindle within us a lively and unquenchable longing for true holiness; through Jesus Christ, the joy of loving hearts, who with thee and the same Holy Spirit liveth and reigneth, one God, for ever and ever.

15 Oct: feast of Teresa of #Avila founder, #writer #mystic co-patron of #Spain (BM/JMcC) d. 1582 pic.twitter.com/G2CpTqAIPO

— John McCafferty (@jdmccafferty) October 15, 2025

Blessed Lord, who putteth down the mighty from their seat and exaltest those of low degree: Save us, we beseech thee, from pride and vainglory, from self-seeking and false ambition.  Give us a humble and contrite spirit, that we may think less of ourselves, more of others, and most of all of thee, who art our mighty God and Saviour; to whom with thee and the Holy Spirit we ascribe all praise and glory, now and for evermore.

Autumn in Strid Wood, Bolton Abbey 🍁 pic.twitter.com/njpXmDfnzJ

— North Yorkshire (@visitnorthyork) October 15, 2025

King Zedeki′ah sent Jehu′cal the son of Shelemi′ah, and Zephani′ah the priest, the son of Ma-asei′ah, to Jeremiah the prophet, saying, “Pray for us to the Lord our God.” Now Jeremiah was still going in and out among the people, for he had not yet been put in prison. The army of Pharaoh had come out of Egypt; and when the Chalde′ans who were besieging Jerusalem heard news of them, they withdrew from Jerusalem.

Then the word of the Lord came to Jeremiah the prophet: “Thus says the Lord, God of Israel: Thus shall you say to the king of Judah who sent you to me to inquire of me, ‘Behold, Pharaoh’s army which came to help you is about to return to Egypt, to its own land. And the Chalde′ans shall come back and fight against this city; they shall take it and burn it with fire. Thus says the Lord, Do not deceive yourselves, saying, “The Chalde′ans will surely stay away from us,” for they will not stay away. For even if you should defeat the whole army of Chalde′ans who are fighting against you, and there remained of them only wounded men, every man in his tent, they would rise up and burn this city with fire.’”
Jeremiah Is Imprisoned

Now when the Chalde′an army had withdrawn from Jerusalem at the approach of Pharaoh’s army, Jeremiah set out from Jerusalem to go to the land of Benjamin to receive his portion[a] there among the people. When he was at the Benjamin Gate, a sentry there named Iri′jah the son of Shelemi′ah, son of Hanani′ah, seized Jeremiah the prophet, saying, “You are deserting to the Chalde′ans.” And Jeremiah said, “It is false; I am not deserting to the Chalde′ans.” But Iri′jah would not listen to him, and seized Jeremiah and brought him to the princes. And the princes were enraged at Jeremiah, and they beat him and imprisoned him in the house of Jonathan the secretary, for it had been made a prison.

When Jeremiah had come to the dungeon cells, and remained there many days, King Zedeki′ah sent for him, and received him. The king questioned him secretly in his house, and said, “Is there any word from the Lord?” Jeremiah said, “There is.” Then he said, “You shall be delivered into the hand of the king of Babylon.” Jeremiah also said to King Zedeki′ah, “What wrong have I done to you or your servants or this people, that you have put me in prison? Where are your prophets who prophesied to you, saying, ‘The king of Babylon will not come against you and against this land’? Now hear, I pray you, O my lord the king: let my humble plea come before you, and do not send me back to the house of Jonathan the secretary, lest I die there.” So King Zedeki′ah gave orders, and they committed Jeremiah to the court of the guard; and a loaf of bread was given him daily from the bakers’ street, until all the bread of the city was gone. So Jeremiah remained in the court of the guard.

–Jeremiah 37:3-21

Gothic statue of the Prophet Jeremiah, North Porch, Central Portal, Chartres Cathedral, c.1194 pic.twitter.com/kuPe85qt6v

— Solas (@solas_na_greine) May 1, 2025

Congregationalism is being “silently endorsed” in the Church of England, a new report warns, because the leaders of new worshipping communities (NWCs) are writing eucharistic texts for their communities without the theological support of the wider Church.

The Communion Dilemma: The challenges of leading eucharistic New Things draws on a survey of 63 NWCs across 20 dioceses. It reports that 39 per cent of them are using texts not authorised by the General Synod.

“The problem is not just [that] new things are breaking the rules, but they are seeking to exist outside of the ecology of the wider Church, in which all can be benefit and learn from one another,” the report says. One way forward would be to designate some New Things as “centres for liturgical experimentation”.

The report is by the Revd Dr Joshua Cockayne, director of the Bede Centre for Church Planting Theology at Cranmer Hall. The term “New Things” was used in an earlier report by the Centre, which found that dioceses had jettisoned the use of the word “church” in describing the various new worshipping communities being established in their parishes (News, 16 August 2024).

Read it all.

Congregationalism is being “silently endorsed” in the Church of England, a new report warns, because the leaders of new worshipping communities (NWCs) are writing eucharistic texts for their communities without the theological support of the wider Churchhttps://t.co/KXm27fBSKs

— Church Times (@ChurchTimes) October 14, 2025

Trinity Anglican Seminary is offering an in-person and live-stream lecture at 7:00 p.m. on October 30 by Dr. Matthew Barrett, Research Professor of Theology. Part of the 2025 John Rodgers Lecture Series, this year’s lecture, “The Legacy of Nicaea & the Future of Anglicanism,” marks the 1700th anniversary of the Council of Nicaea and explores the vital role of creedal Christianity in our time. Register here to receive the live-stream link.

Read it all.

The Latest Edition of the Anglican Diocese of #SouthCarolina Enewsletter https://t.co/NrndEYbzzv #parishministry #anglican #news #southcarolina #lowcountrylife pic.twitter.com/BvRsQ1TKc8

— Kendall Harmon (@KendallHarmon6) October 14, 2025

From cars and computer chips to tanks and fighter jets, China’s new export restrictions represent a sweeping effort to control global commerce and have set off a renewed trade fight that pits Beijing against not only the United States but also Europe.

The new regulations, which take effect in stages on Nov. 8 and Dec. 1, apply to the entire world, sharply escalating China’s sway over critical manufacturing at a time of increased international fractures over trade. The restrictions led President Trump on Friday to threaten to impose new 100 percent tariffs on Chinese imports starting Nov. 1.

The rules go far beyond China’s limits since April on the export of rare earth metals, which are mined and processed mainly in China, as well as magnets made from those metals. In a series of announcements on Thursday, China extended its restrictions to worldwide shipments of electric motors, computer chips and other devices that have become central to modern life and are now manufactured mainly in China.

The regulations prohibit exports from China to any country of materials or components for use in military equipment. Among the items banned are the small yet powerful electric motors in missiles and fighter jets and the materials for crucial range finders in tanks and artillery that are used to zero in on distant targets.

Read it all.

China’s New Export Curbs May Level a Heavy Blow Worldwide https://t.co/CX91lkUldK "The new rules apply to any shipments across national borders…European automakers, in particular, face a daunting task of seeking Chinese export licenses to move car parts within Europe"

— David Mulroney (@David_Mulroney) October 13, 2025

On October 15, 1906, Samuel Isaac Joseph Schereschewsky, the Jewish-born, rabbinical school-trained, former Anglican bishop of Shanghai, died in Tokyo, after a lengthy illness, at age 75. Apart from the novelty interest of a converted Jew becoming a church official and serving in the exotic East, Schereschewsky is remembered for having produced a much-respected translation into Mandarin Chinese of the Hebrew Bible, among other sacred texts, which became the standard 20th-century translation.

Samuel Schereschewsky was born on May 6, 1831, in Tauroggen, a Jewish shtetl in the Russian empire, in what is today southwest Lithuania. Both of his parents ”“ the former Rosa Salvatha, of Sephardi-Jewish heritage, and Samuel Joseph Schereschewsky ”“ died when he was very young. Samuel was apparently raised by a much older half-brother, a timber merchant who was the product of his father’s first marriage.

At age 15, he left his brother’s home, and held jobs as a glazier and as a Hebrew tutor before entering the rabbinical seminary in Zhytomir, in Ukraine.

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Today the Church remembers the Apostle to the Chinese, Bp. Joseph Schereschewsky. Born to the Jews, he was training to become a rabbi when the Lord brought him out from them by the enlightening of his mind, when upon reading the New Testament he recognized it as the word of God. pic.twitter.com/5uVUriVvG5

— Joe – Young Anglican ⚓️ (@Young_Anglican) October 14, 2025

O God, who in thy providence didst call Joseph Schereschewsky from his home in Eastern Europe to the ministry of this Church, and didst send him as a missionary to China, upholding him in his infirmity, that he might translate the holy Scriptures into languages of that land: Lead us, we pray thee, to commit our lives and talents to thee, in the confidence that when thou givest thy servants any work to do, thou dost also supply the strength to do it; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever.

Today the Episcopal Church commemorates Samuel Isaac Joseph Schereschewsky, Bishop and Missionary, 1906 pic.twitter.com/F0xkkbLRRH

— The Anglican Church in St Petersburg (@anglicanspb) October 14, 2023

Take from us, O Lord God, all pride and vanity, all boasting and self-assertion, and give us the true courage that shows itself in gentleness; the true wisdom that shows itself in simplicity; and the true power that shows itself in modesty; through Jesus Christ our Lord.

Every morning we open a window to the Yorkshire Dales National Park and share some of its special qualities, like this view of moorland at Oxnop in Swaledale.

📸 Wendy McDonnell | #YorkshireDales #StepIntoNature pic.twitter.com/Mf5oCZ0jYs

— Yorkshire Dales National Park (@yorkshire_dales) October 14, 2025

Make love your aim, and earnestly desire the spiritual gifts, especially that you may prophesy. For one who speaks in a tongue speaks not to men but to God; for no one understands him, but he utters mysteries in the Spirit. On the other hand, he who prophesies speaks to men for their upbuilding and encouragement and consolation. He who speaks in a tongue edifies himself, but he who prophesies edifies the church. Now I want you all to speak in tongues, but even more to prophesy. He who prophesies is greater than he who speaks in tongues, unless some one interprets, so that the church may be edified.

Now, brethren, if I come to you speaking in tongues, how shall I benefit you unless I bring you some revelation or knowledge or prophecy or teaching? If even lifeless instruments, such as the flute or the harp, do not give distinct notes, how will any one know what is played? And if the bugle gives an indistinct sound, who will get ready for battle? So with yourselves; if you in a tongue utter speech that is not intelligible, how will any one know what is said? For you will be speaking into the air. There are doubtless many different languages in the world, and none is without meaning; but if I do not know the meaning of the language, I shall be a foreigner to the speaker and the speaker a foreigner to me. So with yourselves; since you are eager for manifestations of the Spirit, strive to excel in building up the church.

–1 Corinthians 14:1-12

Each time is different, a journey up on Kinder #PeakDistrict

🗓️ Last Sunday morning pic.twitter.com/5poHHIXSQs

— Sarah Lister (@ABTheAdventure) October 14, 2025

The announcement of the choice of the Bishop of London, Dame Sarah Mallally, to be the next Archbishop of Canterbury has been accompanied by frequent references to the Archbishop of Canterbury as the ‘head of the Church of England’ or the ‘head of the Anglican Communion.’  In this post I shall explain why both of these statements are misleading, what roles the Archbishop of Canterbury actually has in the Church of England and the wider Anglican Communion, and the implications of the fact that these roles are very limited.

What do we mean by ‘head?’

When thinking about these topics, the first thing we need to be clear about is what we mean when we say that someone is the ‘head’ of something. When we use the word head in this connection we are using analogical language. An analogy is being drawn between the role of the head (and more specifically what is inside the head, the brain) in the human body and the role of an individual in a particular organisation.

The analogy is between the role of the brain in determining how a human body shall act and the role of an individual in determining what happens in an organisation. Calling some the head in this way (as in the terms ‘head of state,’ ‘head teacher’ and ‘head of the armed forces’ ) means that they are the person who has the authority and ability to govern the life of the state, the school, or the armed forces. They have the right to say what will happen.

By extension, when it is said that the Archbishop of Canterbury is head of the Church of England or the Anglican Communion, what is being claimed is that the Archbishop of Canterbury has a similar governing authority over these bodies. The problem with this claim is that it is untrue for three reasons.

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Martin Davie–'The…problem with this statement is that the idea that the Church of England does not have a ‘straightforward statement of doctrine’ is simply untrue. The Church of England does have a straightforward statement of its doctrine, and this is found in the Thirty Nine… pic.twitter.com/8jtUCwrQDb

— Kendall Harmon (@KendallHarmon6) November 21, 2024

Once again the history of the church is instructive; any kind of acceptance of same-sex unions was unknown to Christianity before about the last hundred years, and has only found widespread traction in about the last thirty. (Of course, popes, televangelists and many others have had their moral failings, but these were always recognised as failings and a subject of scandal when revealed.) And once again this is in part because of extremely plain statements in Scripture. Such behaviour is an “abomination”; those who practice these things “will not inherit the kingdom of God”. There is a famous story about Sodom and Gomorrah with which you may be dimly aware. Scripture is at pains to point out that this sin, like all others, will be forgiven for anyone who repents; but it is a sin, and forgiveness does require repentance. (Of course, for all the creative reinterpretations that have flourished here as well, the real reason for the church’s shift is evident to anyone with half a brain: the culture moved, and the church wanted to move with it.)

Here there is an important difference from the issue of women’s ordination. While Scripture is clear on that topic, it is silent on its precise seriousness; most conservatives would not suggest that disobedience around women’s ordination is necessarily the death of faith. But the matter is very different with sexual immorality (of which same-sex unions are of course only one example); here God repeatedly warns us that unrepentant disobedience means judgement. To our culture, obsessed with sex and thereby cheapening it, this seems a strange overreaction. In reality, however, God could hardly do otherwise. Sex is deeply significant, the closest you can get to another human being and therefore an act with enormous power. Any parent can testify to its life-giving strength; any victim of sexual abuse, to its destructive force. God takes it seriously because it is serious.

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Why Christians have an issue with Sarah Mullally — by @petermileach https://t.co/S0KODGQZhf

— The Critic (@TheCriticMag) October 11, 2025