.
The Collect of the Week
A new Covenant
Covenant, founded in August 2007 as a weblog community of “evangelical and catholic” Christians, begins a new life today. Covenant has attracted about 40 editorial contributors, including bishops, cathedral deans, priests, and theologians. Covenant will expand its family of contributors in the months ahead.This page will be an archive of content from August 2007 to January 2012. Please visit Covenant’s thoroughly redesigned home at covenant.livingchurch.org and join the conversation.
See liturgical notes.
Covenant, founded in August 2007 as a weblog community of “evangelical and catholic” Christians, begins a new life today. Covenant has attracted about 40 editorial contributors, including bishops, cathedral deans, priests, and theologians. Covenant will expand its family of contributors in the months ahead.
This page will be an archive of content from August 2007 to January 2012. Please visit Covenant’s thoroughly redesigned home at covenant.livingchurch.org and join the conversation.
A new Covenant
Bp. Henderson on the Disciplinary Board
Tuesday, October 11, 2011 at 2:51 pm
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Channel: Living Church Author: Bishop Dorsey Henderson
From The Living Church:
Title IV.17 is entitled “Of Proceedings for Bishops.” It addresses terminology applicable to Title IV.16, but the canons make clear that the process to be followed for abandonment is markedly different from that to be followed with other kinds of infractions. Read full post >> Go to the originating news channel for this excerpt to read the full article >>
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Title IV in Action
Friday, October 07, 2011 at 12:55 pm
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Cross-posted from the Anglican Communion Institute
The Reverend Canon Professor Christopher Seitz
The Reverend Dr. Philip Turner
The Reverend Dr. Ephraim Radner
Mark McCall, Esq.
ACI has long been concerned about the provisions of the new Title IV. We first raised our concerns about the constitutionality of the new canons in a memorandum circulated privately two years ago. This eventually made its way to those responsible for drafting and implementing the new canon, who later replied — unsatisfactorily from our perspective. Later, in September 2010 we began publishing a series of articles by Alan Runyan and Mark McCall addressing Title IV issues more comprehensively. The first of these “Title IV Revisions Unmasked” outlined the scope of the due process and constitutional problems presented by the new disciplinary canon. The second, “Title IV Unmasked: Reply to Our Critics,” focused primarily on the constitutional issues related to the unprecedented expansion of the authority of the Presiding Bishop. The third, “Title IV and the Constitution: Dioceses’ Exclusive Authority for Clergy Discipline,” demonstrated conclusively that clergy discipline is a matter committed exclusively to the dioceses. Messrs. Runyan and McCall also summarized these concerns when they were interviewed by a group of bishops and members of the Presiding Bishop’s staff as part of an investigation conducted by the House of Bishops.
The new title became effective on July 1, 2011, and already has been invoked in two proceedings against…
The Reverend Canon Professor Christopher Seitz
The Reverend Dr. Philip Turner
The Reverend Dr. Ephraim Radner
Mark McCall, Esq.
ACI has long been concerned about the provisions of the new Title IV. We first raised our concerns about the constitutionality of the new canons in a memorandum circulated privately two years ago. This eventually made its way to those responsible for drafting and implementing the new canon, who later replied — unsatisfactorily from our perspective. Later, in September 2010 we began publishing a series of articles by Alan Runyan and Mark McCall addressing Title IV issues more comprehensively. The first of these “Title IV Revisions Unmasked” outlined the scope of the due process and constitutional problems presented by the new disciplinary canon. The second, “Title IV Unmasked: Reply to Our Critics,” focused primarily on the constitutional issues related to the unprecedented expansion of the authority of the Presiding Bishop. The third, “Title IV and the Constitution: Dioceses’ Exclusive Authority for Clergy Discipline,” demonstrated conclusively that clergy discipline is a matter committed exclusively to the dioceses. Messrs. Runyan and McCall also summarized these concerns when they were interviewed by a group of bishops and members of the Presiding Bishop’s staff as part of an investigation conducted by the House of Bishops.
The new title became effective on July 1, 2011, and already has been invoked in two proceedings against…
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Global South Primates Raise Urgent Questions
Thursday, September 29, 2011 at 1:54 pm
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By Michael Nai Chiu Poon
Eleven Global South Anglican primates released a communiqué at the end of their China visit in September. The discussions in China clearly build on many exchanges and face-to-face meetings between these primates in recent times, especially in the Fourth South-to-South Encounter in Singapore in April 2010. These protracted meetings have taken much time, personnel, and financial resources. And much more resources need to be in place to carry out the plans in the communiqué. The China communiqué, therefore, raises urgent questions. The key issue turns on the ecclesiological nature of whatever Global South Anglican churches plan to do. Briefly:
1. Can the Global South primates come up with a coherent ecclesiastical structure that can hold their “mission and networking” together, once the existing Communion instruments are deemed dysfunctional? This is all the more urgent since the primates have decided to withdraw participation from key Communion-level instruments. Alternative ecclesial structures (interim or permanent) need to be in place to give corporate expression to their Anglican identity.
2. Will their churches adopt the Anglican Communion Covenant, in which the existing four instruments assume a central place? After all, Global South churches have played a key role in drafting the Covenant from the start. A Global South Anglican paper was commissioned for study in the South-to-South encounter in 2010 to defend the Covenant. Why the perhaps hesitant note on the Covenant in the communiqué, as if it…
Eleven Global South Anglican primates released a communiqué at the end of their China visit in September. The discussions in China clearly build on many exchanges and face-to-face meetings between these primates in recent times, especially in the Fourth South-to-South Encounter in Singapore in April 2010. These protracted meetings have taken much time, personnel, and financial resources. And much more resources need to be in place to carry out the plans in the communiqué. The China communiqué, therefore, raises urgent questions. The key issue turns on the ecclesiological nature of whatever Global South Anglican churches plan to do. Briefly:
1. Can the Global South primates come up with a coherent ecclesiastical structure that can hold their “mission and networking” together, once the existing Communion instruments are deemed dysfunctional? This is all the more urgent since the primates have decided to withdraw participation from key Communion-level instruments. Alternative ecclesial structures (interim or permanent) need to be in place to give corporate expression to their Anglican identity.
2. Will their churches adopt the Anglican Communion Covenant, in which the existing four instruments assume a central place? After all, Global South churches have played a key role in drafting the Covenant from the start. A Global South Anglican paper was commissioned for study in the South-to-South encounter in 2010 to defend the Covenant. Why the perhaps hesitant note on the Covenant in the communiqué, as if it…
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From the series Our Unity in Christ: In Support of the Anglican Covenant
Friday, September 23, 2011 at 2:44 pm
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By Victoria Matthews
People are sometimes surprised that I support the proposed Anglican Covenant because there is a widespread belief that the crafters of the Covenant intend to stop new developments in the Communion. Similarly, many Anglicans believe that if there had been a Covenant 25 years ago, we would not have both sexes elected and consecrated to the episcopate. (“We would not have women bishops,” they say, without speaking of “men bishops.” Bishop is not a gender-exclusive noun, and women is not an adjective.)
The real question to consider, as we weigh the advantages and disadvantages of the proposed Anglican Covenant, is whether it would help or hinder inter-Anglican communication. The 20th and 21st centuries have restructured the way that communication happens across the world. As I write this, the rumor has begun that Rowan Williams will step down as the Archbishop of Canterbury next year. Every sort of media, from blogs to newspapers, speculates on who will succeed Archbishop Rowan, although Lambeth Palace has declined to comment on the rumor.
The situation will likely get worse before it gets better. At Communion meetings it is possible to have major points made by people who are not even in the room, let alone a member of the group, as electronic communication is so advanced. I have even heard that it is advisable not to attend certain events, as the coverage at home is always superior to what one learns by…
People are sometimes surprised that I support the proposed Anglican Covenant because there is a widespread belief that the crafters of the Covenant intend to stop new developments in the Communion. Similarly, many Anglicans believe that if there had been a Covenant 25 years ago, we would not have both sexes elected and consecrated to the episcopate. (“We would not have women bishops,” they say, without speaking of “men bishops.” Bishop is not a gender-exclusive noun, and women is not an adjective.)
The real question to consider, as we weigh the advantages and disadvantages of the proposed Anglican Covenant, is whether it would help or hinder inter-Anglican communication. The 20th and 21st centuries have restructured the way that communication happens across the world. As I write this, the rumor has begun that Rowan Williams will step down as the Archbishop of Canterbury next year. Every sort of media, from blogs to newspapers, speculates on who will succeed Archbishop Rowan, although Lambeth Palace has declined to comment on the rumor.
The situation will likely get worse before it gets better. At Communion meetings it is possible to have major points made by people who are not even in the room, let alone a member of the group, as electronic communication is so advanced. I have even heard that it is advisable not to attend certain events, as the coverage at home is always superior to what one learns by…
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Bishops on the Environment
Wednesday, September 21, 2011 at 3:10 pm
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From the Episcopal Church’s NewsLine:
A Pastoral Teaching from the House of Bishops of The Episcopal Church
Quito, Ecuador
September 2011
We, your bishops, believe these words of Jeremiah describe these times and call us to repentance as we face the unfolding environmental crisis of the earth:
How long will the land mourn, and the grass of every field wither? For the wickedness of those who live in it the animals and the birds are swept away, and because people said, “He is blind to our ways.” (Jeremiah 12:4)
The mounting urgency of our environmental crisis challenges us at this time to confess “our self-indulgent appetites and ways,” “our waste and pollution of God’s creation,” and “our lack of concern for those who come after us” (Ash Wednesday Liturgy, Book of Common Prayer, p. 268). It also challenges us to amend our lives and to work for environmental justice and for more environmentally sustainable practices.
Christians cannot be indifferent to global warming, pollution, natural resource depletion, species extinctions, and habitat destruction, all of which threaten life on our planet. Because so many of these threats are driven by greed, we must also actively seek to create more compassionate and sustainable economies that support the well-being of all God’s creation.
We are especially called to pay heed to the suffering of the earth. The Anglican Communion Environmental Network…
A Pastoral Teaching from the House of Bishops of The Episcopal Church
Quito, Ecuador
September 2011
We, your bishops, believe these words of Jeremiah describe these times and call us to repentance as we face the unfolding environmental crisis of the earth:
How long will the land mourn, and the grass of every field wither? For the wickedness of those who live in it the animals and the birds are swept away, and because people said, “He is blind to our ways.” (Jeremiah 12:4)
The mounting urgency of our environmental crisis challenges us at this time to confess “our self-indulgent appetites and ways,” “our waste and pollution of God’s creation,” and “our lack of concern for those who come after us” (Ash Wednesday Liturgy, Book of Common Prayer, p. 268). It also challenges us to amend our lives and to work for environmental justice and for more environmentally sustainable practices.
Christians cannot be indifferent to global warming, pollution, natural resource depletion, species extinctions, and habitat destruction, all of which threaten life on our planet. Because so many of these threats are driven by greed, we must also actively seek to create more compassionate and sustainable economies that support the well-being of all God’s creation.
We are especially called to pay heed to the suffering of the earth. The Anglican Communion Environmental Network…
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Liberation Theology Revisited
Sunday, September 18, 2011 at 8:52 pm
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Author: Bishop Daniel H. Martins
Liberation Theology is a term that refers to a discernible school of thought that emanates from the work of several theologians, mostly Roman Catholic and mostly Latin American. It came of age in the 1970s and 80s, waxed for a while, and then waned significantly. It is no longer in fashion — in fact, it has a certain “retro” feel to it — but it is certainly not dormant. Read full post >> Go to the originating news channel for this excerpt to read the full article >>
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Global South Primates Issue New Statement
Friday, September 16, 2011 at 11:22 am
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From Global South Anglican:
Communiqué of the Global South Primates during their visit to China in September 2011
1. At the kind invitation of His Excellency Mr. Wang Zuoan, Minister for the State Administration for Religious Affairs (SARA) of the People’s Republic of China, following his visit to some African provinces earlier this year, we, the Primates of the Global South of the Anglican Communion, visited China from 30 August to 10 September 2011. It is with regret that a few other Primates were unable to be with us due to urgent matters that require their attention.
2. We wish to express our deep appreciation for the cordial hospitality extended to us by Mr. Wang, the staff of SARA and the religious affairs authorities of Jiangsu Province and the cities of Beijing, Chongqing, Nanjing, Suzhou and Shanghai. This visit is opening the way for greater cooperation between China and the countries we represent, especially in the areas of church development, social services and commercial activity.
3. Our hearts are greatly warmed by the fellowship we enjoyed with the senior pastors and church leaders in the various cities. We are particularly grateful for the brotherly hospitality of Elder Fu Xianwei, Chairman of the National Committee of the Three-Self Patriotic Movement of the Protestant Churches in China (TSPM), and the Rev Gao Feng, President of the China Christian Council (CCC).
4. Most of all, we are…
Communiqué of the Global South Primates during their visit to China in September 2011
1. At the kind invitation of His Excellency Mr. Wang Zuoan, Minister for the State Administration for Religious Affairs (SARA) of the People’s Republic of China, following his visit to some African provinces earlier this year, we, the Primates of the Global South of the Anglican Communion, visited China from 30 August to 10 September 2011. It is with regret that a few other Primates were unable to be with us due to urgent matters that require their attention.
2. We wish to express our deep appreciation for the cordial hospitality extended to us by Mr. Wang, the staff of SARA and the religious affairs authorities of Jiangsu Province and the cities of Beijing, Chongqing, Nanjing, Suzhou and Shanghai. This visit is opening the way for greater cooperation between China and the countries we represent, especially in the areas of church development, social services and commercial activity.
3. Our hearts are greatly warmed by the fellowship we enjoyed with the senior pastors and church leaders in the various cities. We are particularly grateful for the brotherly hospitality of Elder Fu Xianwei, Chairman of the National Committee of the Three-Self Patriotic Movement of the Protestant Churches in China (TSPM), and the Rev Gao Feng, President of the China Christian Council (CCC).
4. Most of all, we are…
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The 9/11 attacks and a wider moral malaise
Saturday, September 10, 2011 at 4:48 pm
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From Chief Rabbi Lord Jonathan Sacks:
Two things have haunted me since 9/11. The first is the pain, the grief, the lives lost and families devastated, the sheer barbaric ingenuity of evil. The scar in our humanity is still unhealed. The second is our failure to understand what Osama bin Laden was saying about the West. We did not hear the message then. I’m not sure we hear it now.
After the shock and grief subsided, two theories began to be heard. The first was that this was an event of epoch-changing magnitude. The terms of international politics had been transformed. The Cold War was over. Another war had begun. This time the enemy was not the Soviet Union and communism. It was radical, political Islam.
The second was the opposite. 9/11 was terrifying and terrible but it changed nothing because acts of terror never do. Terrorist campaigns have been aimed at other countries. Britain suffered similarly from the IRA in the 1970s. The most important thing is not to overreact. Terror may bring dividends in local conflicts but it never succeeds in its larger political aims.
There is something to be said for both theories. But there is a third, no less consequential. Why did al-Qaeda attack America? Because it believed that it could. Because it thought the US was a power past its prime, no longer as lean and hungry as it believed it was.
Read the rest. Read full post >> Go to the originating news channel for this excerpt to read the full article >>
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The Tenth Anniversary of 9/11
An Opportunity and an Anglican Obligation
Saturday, September 10, 2011 at 8:03 am
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By Peter Eaton
The human future will necessarily be a multifaith future in which the religions of the world will have learned to live in genuine dialogue and true mutual respect. In the wake of the tenth anniversary of 9/11 there is both a unique opportunity and a unique obligation. I believe that this is an Anglican moment — the kind of moment that comes along from time to time. It is a moment into which we can live fully, or it is a moment that we can let slip by.
The late Ninian Smart was of Scottish heritage, a philosopher of religion, and an Anglican, who died in 2001. For the second half of the 20th century, he was a leading lecturer and writer in the areas of world religions, and he was one of the most effective teachers of the traditions of the major world religions both in the United Kingdom and in the United States. His books remain important a decade after his death, and his influence continues to shape our interfaith dialogue and outlook.
In the issue of the journal Theology for July 1967, at the very beginning of his career, Smart wrote an essay entitled “The Anglican Contribution to the Dialogue of Religions.” In that essay he outlined ten theses in which he attempted to explore “whether there is something in the spirit and circumstances of Anglicanism which gives it a special form of…
The human future will necessarily be a multifaith future in which the religions of the world will have learned to live in genuine dialogue and true mutual respect. In the wake of the tenth anniversary of 9/11 there is both a unique opportunity and a unique obligation. I believe that this is an Anglican moment — the kind of moment that comes along from time to time. It is a moment into which we can live fully, or it is a moment that we can let slip by.
The late Ninian Smart was of Scottish heritage, a philosopher of religion, and an Anglican, who died in 2001. For the second half of the 20th century, he was a leading lecturer and writer in the areas of world religions, and he was one of the most effective teachers of the traditions of the major world religions both in the United Kingdom and in the United States. His books remain important a decade after his death, and his influence continues to shape our interfaith dialogue and outlook.
In the issue of the journal Theology for July 1967, at the very beginning of his career, Smart wrote an essay entitled “The Anglican Contribution to the Dialogue of Religions.” In that essay he outlined ten theses in which he attempted to explore “whether there is something in the spirit and circumstances of Anglicanism which gives it a special form of…
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Our Unity in Christ
The Series to Date
Tuesday, September 06, 2011 at 11:19 am
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Our Unity in Christ
In Support of the Anglican Covenant
An Apologetic Series
Our Unity in Christ: Introduction
Feb. 25, 2011
By the Rev. Matthew A. Gunter, rector, St. Barnabas Church, Glen Ellyn, Illinois; and Dr. Christopher Wells, executive director, the Living Church Foundation.
An Ardent Longing
Feb. 25, 2011
By Dr. Christopher Wells
Embodying a Self-aware Anglicanism
March 11, 2011
By the Rev. Matthew A. Gunter
Catholicity Outweighs Autonomy
April 1, 2011
By the Rev. Canon Dr. Paul Avis, general secretary of the Church of England’s Council for Christian Unity and canon theologian of Exeter Cathedral; editor of the journal Ecclesiology and author of several books on Anglicanism, including The Identity of Anglicanism: Essentials of Anglican Ecclesiology (T&T Clark, 2008).
Belonging Together
April 8, 2011
By the Rt. Rev. Geoffrey Rowell, third Bishop of Gibraltar in Europe.
Committing Unity to Print
April 29, 2011
By the Very Rev. Canon David Richardson, dean emeritus of Melbourne and honorary provincial canon of Canterbury, director of the Anglican Centre in Rome and the Archbishop of Canterbury’s Representative to the Holy See.
Building on a Solid Foundation
May 5, 2011
By the Most Rev. Ian Ernest, Bishop of Mauritius and Archbishop of…
In Support of the Anglican Covenant
An Apologetic Series
Our Unity in Christ: Introduction
Feb. 25, 2011
By the Rev. Matthew A. Gunter, rector, St. Barnabas Church, Glen Ellyn, Illinois; and Dr. Christopher Wells, executive director, the Living Church Foundation.
An Ardent Longing
Feb. 25, 2011
By Dr. Christopher Wells
Embodying a Self-aware Anglicanism
March 11, 2011
By the Rev. Matthew A. Gunter
Catholicity Outweighs Autonomy
April 1, 2011
By the Rev. Canon Dr. Paul Avis, general secretary of the Church of England’s Council for Christian Unity and canon theologian of Exeter Cathedral; editor of the journal Ecclesiology and author of several books on Anglicanism, including The Identity of Anglicanism: Essentials of Anglican Ecclesiology (T&T Clark, 2008).
Belonging Together
April 8, 2011
By the Rt. Rev. Geoffrey Rowell, third Bishop of Gibraltar in Europe.
Committing Unity to Print
April 29, 2011
By the Very Rev. Canon David Richardson, dean emeritus of Melbourne and honorary provincial canon of Canterbury, director of the Anglican Centre in Rome and the Archbishop of Canterbury’s Representative to the Holy See.
Building on a Solid Foundation
May 5, 2011
By the Most Rev. Ian Ernest, Bishop of Mauritius and Archbishop of…
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Holy Women, Holy Men Revisited
Sunday, September 04, 2011 at 9:48 am
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At General Convention in 2009, the church passed a large number of additions to Lesser Feasts and Fasts, our commemoration calendar. Even though some of the names suggested met with serious objections, the resolution passed overwhelmingly. The year of trial usage ended June 30, although the resource will continue to be used, with its passage in 2012 nearly assured. I voted against it, and the more that I have though about this, the stronger I feel about this issue.
Until recently, the Church’s commemoration calendar has been a slowly evolving item. It took time for a consensus to emerge for a particular person to be added to the commemorations of the whole Church. Take the failed efforts of some quite well-meaning church members to add King Charles, the alleged martyr, to our corporate prayers.
Then the Standing Liturgical Commission came up with a long list of new names for us to remember. My radar when on. Here is what I concluded. Only a church led by baby boomers would be audacious and self-centered enough to believe that we are entitled to add to our commemorations so many people at one time. Past generations exercised restrain and modesty in adding people (and removing them).
As a boomer, I have known for some time that my generation believes itself the most enlightened that has ever lived on the planet. I would contend that Holy Women, Holy Men says more about our generation than…
Until recently, the Church’s commemoration calendar has been a slowly evolving item. It took time for a consensus to emerge for a particular person to be added to the commemorations of the whole Church. Take the failed efforts of some quite well-meaning church members to add King Charles, the alleged martyr, to our corporate prayers.
Then the Standing Liturgical Commission came up with a long list of new names for us to remember. My radar when on. Here is what I concluded. Only a church led by baby boomers would be audacious and self-centered enough to believe that we are entitled to add to our commemorations so many people at one time. Past generations exercised restrain and modesty in adding people (and removing them).
As a boomer, I have known for some time that my generation believes itself the most enlightened that has ever lived on the planet. I would contend that Holy Women, Holy Men says more about our generation than…
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Friday, August 05, 2011 at 10:55 am
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Channel: Guardian
David Hare writes:
It’s striking that throughout his eight years in charge, Williams has been touring as God’s fairground boxer, willing to go five rounds with all comers. Up steps AC Grayling, next day Philip Pullman. But his fondness for quoting Saint Ambrose — “It does not suit God to save his people by arguments” — suggests how little store he sets by such encounters. “Oh, look, argument has the role of damage limitation. The number of people who acquire faith by argument is actually rather small. But if people are saying stupid things about the Christian faith, then it helps just to say, ‘Come on, that won’t work.’”Read full post >> Go to the originating news channel for this excerpt to read the full article >>
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Job opening at TLC
Saturday, July 30, 2011 at 2:34 pm
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The Living Church Foundation, an institution committed to fostering visible Christian unity, is looking for an enthusiastic, meticulous, highly organized person to provide key support for the Executive Director, in close collaboration with the Managing Editor and the Office/Business Manager. The Executive Administrative Assistant will work independently and as part of a team to advance the day-to-day mission of the Foundation in concrete and creative ways. This is a part-time position, 20-25 hours per week.
Full details here. Read full post >> Go to the originating news channel for this excerpt to read the full article >>
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John Stott
Friday, July 29, 2011 at 6:17 pm
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Cross-posted from Shreds and Patches
I suppose I surprise no one when I confess that I am not an Evangelical. That is not to suggest that I am not evangelical. I am gobsmacked when I hear Episcopalians state that numbers aren’t important or that Christians shouldn’t seek to convert nonbelievers. How do they think they have a church in which to worship or a faith to espouse?
When Americans crossed the eastern mountains and began to spread across this vast landmass, it was the commitment of believers which Christianized new settlements. Granted, the different name brands of Christianity or their adherents first sought their own and set up a church on every corner. Yet many, even most of the pioneers which possessed the land, left behind them adherence to organized Christianity.
The tale is told over and over again of families once “churched” whose children left behind the faith of their ancestors. True, many read the Bible, but that was as far as it went. These people were evangelized by those who retained allegiance to “organized religion.” And so for generations the new America of the frontier became, at least for a period, a Christian nation. Even those who embraced no church, like Abraham Lincoln, were haunted by and inspired by a biblical worldview.
The America of the early 19th century, only sporadically churched, transformed into a land where the church in its baffling diverse “denominational” structure…
I suppose I surprise no one when I confess that I am not an Evangelical. That is not to suggest that I am not evangelical. I am gobsmacked when I hear Episcopalians state that numbers aren’t important or that Christians shouldn’t seek to convert nonbelievers. How do they think they have a church in which to worship or a faith to espouse?
When Americans crossed the eastern mountains and began to spread across this vast landmass, it was the commitment of believers which Christianized new settlements. Granted, the different name brands of Christianity or their adherents first sought their own and set up a church on every corner. Yet many, even most of the pioneers which possessed the land, left behind them adherence to organized Christianity.
The tale is told over and over again of families once “churched” whose children left behind the faith of their ancestors. True, many read the Bible, but that was as far as it went. These people were evangelized by those who retained allegiance to “organized religion.” And so for generations the new America of the frontier became, at least for a period, a Christian nation. Even those who embraced no church, like Abraham Lincoln, were haunted by and inspired by a biblical worldview.
The America of the early 19th century, only sporadically churched, transformed into a land where the church in its baffling diverse “denominational” structure…
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South Sudan, the Promised Land
Monday, July 25, 2011 at 8:17 am
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From Fulcrum:
Copublished with Comment is free belief, The Guardian, 18 July 2011
On the streets of Juba, jubilation rang out the night before Independence Day. There were shouts of joy, women ululating, car horns blaring, drums beating, flames fired from aerosols, freedom chants, waving of arms, dancing, and praising of soldiers.
This massive street party started on Friday from about 10.00pm and continued to about 2.00am on Saturday 9 July, the day of Independence. With six others — a mixture of locals and visitors — I was standing on the back of a pick-up truck, belonging to the Episcopal Church of Sudan. Half way through, we stopped at the Cathedral for an extraordinary service leading up to midnight, the birth of a nation: South Sudan. Then back onto the streets again, and we were drenched with water from water bottles: baptism after new birth.
Cynics said the 5 year Comprehensive Peace Agreement (CPA) would not last. It did. Detractors opined that the Referendum set for 9 January 2011 would have to be postponed. It wasn’t. Expatriates reckoned that the plans for the Independence celebrations would not be completed in time for 9 July. They were. Africa and the world were witnesses.
This was good news for Africa: not the usual bad news of famine, war and HIV/AIDS, but news of liberation and freedom. Her leaders turned out in great numbers…
Copublished with Comment is free belief, The Guardian, 18 July 2011
On the streets of Juba, jubilation rang out the night before Independence Day. There were shouts of joy, women ululating, car horns blaring, drums beating, flames fired from aerosols, freedom chants, waving of arms, dancing, and praising of soldiers.
This massive street party started on Friday from about 10.00pm and continued to about 2.00am on Saturday 9 July, the day of Independence. With six others — a mixture of locals and visitors — I was standing on the back of a pick-up truck, belonging to the Episcopal Church of Sudan. Half way through, we stopped at the Cathedral for an extraordinary service leading up to midnight, the birth of a nation: South Sudan. Then back onto the streets again, and we were drenched with water from water bottles: baptism after new birth.
Cynics said the 5 year Comprehensive Peace Agreement (CPA) would not last. It did. Detractors opined that the Referendum set for 9 January 2011 would have to be postponed. It wasn’t. Expatriates reckoned that the plans for the Independence celebrations would not be completed in time for 9 July. They were. Africa and the world were witnesses.
This was good news for Africa: not the usual bad news of famine, war and HIV/AIDS, but news of liberation and freedom. Her leaders turned out in great numbers…
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