felix hominum

an interesting (to me at any rate) discussion

over in the comments section at simplemassingpriest

"the rhythm of immediate response denies the place and importance of reflection"

I guess it's the 4th of July - An American Tune

He did yet another variation on Bach, who did a variation on...

quote of the day - Dr Henry Morgentaler

I'm not going to debate whether he should have gotten the award.  What caught my eye was a quote in the Globe and Mail:

"The fact that some people are opposed on religious grounds mainly, well, that doesn't bother me as long as they're not allowed to influence other people by force or by whatever other means," he said.

Globe and Mail
(emphasis added)

I'll gladly give him the "force" thing. 

But "by whatever other means"?  Really?  Seriously?  This has got to be a case of a truncated quote, or missing context, or bad reporting, because otherwise....ummmm... you are against something like this:

Technological advances in fetal screening are presenting parents, and doctors, with enormous ethical, psychological and social dilemmas. Vulnerable, and with limited, biased, information, more than 90% of prospective parents in Canada choose termination if their fetus is determined in prenatal screening to have Down
Syndrome. They may never know there is a world of resources, possibilities and support out there. In spite of tireless efforts from support groups their information rarely reach prospective parents at the time they need it most.

In Canada the recent recommended expansion of screening protocols called for by the Society of Obstetricians and Gynecologists Canada has not been accompanied by a call for the expansion of the provision of non prejudicial information which outlines not just the potential medical conditions sometimes associated with Down syndrome but also about the richly rewarding lives possible for citizens with developmental disabilities in Canada. The United States recently called for the re-introduction a Prenatal Diagnosed Condition Awareness Act.

The CDSS acknowledges that in Canada women have the legal right to make decisions about the progression of their pregnancies; the CDSS insists that each individual family be given, without prejudice, information that accurately reflects the realities of a life with Down syndrome and other developmental disabilities.

Canadian Down Syndrome Society

So to live by Dr Morgentaler's quoted code of ethics, if someone comes up and says to me:  "Hey, I am thinking of abortion, because we just found out that there might be some sort of genetic thing happening with the fetus, and we hear that kids with Down Syndrome are awful and suffer a lot and all that stuff  - well, it's just better to have the abortion now",  I should simply keep silent?  I, being a "religeous" person should not be "allowed to influence other people" by "whatever other means", such as giving them information as presented by the CDSS?

Well, I'll have to think more about this.

 

The Goat that changed lives

Nicholas D. Kristof in the New York Times:

“I am one of the luckiest girls in the world,” Beatrice declared at her graduation party after earning her bachelor’s degree from Connecticut College. Indeed, and it’s appropriate that the goat that changed her life was named Luck.

Beatrice’s story helps address two of the most commonly asked questions about foreign assistance: “Does aid work?” and “What can I do?”

The tale begins in the rolling hills of western Uganda, where Beatrice was born and raised. As a girl, she desperately yearned for an education, but it seemed hopeless: Her parents were peasants who couldn’t afford to send her to school.

The years passed and Beatrice stayed home to help with the chores. She was on track to become one more illiterate African woman, another of the continent’s squandered human resources.

In the meantime, in Niantic, Conn., the children of the Niantic Community Church wanted to donate money for a good cause. They decided to buy goats for African villagers through Heifer International, a venerable aid group based in Arkansas that helps impoverished farming families.

A dairy goat in Heifer’s online gift catalog costs $120; a flock of chicks or ducklings costs just $20.

One of the goats bought by the Niantic church went to Beatrice’s parents and soon produced twins. When the kid goats were weaned, the children drank the goat’s milk for a nutritional boost and sold the surplus milk for extra money.

The cash from the milk accumulated, and Beatrice’s parents decided that they could now afford to send their daughter to school. She was much older than the other first graders, but she was so overjoyed that she studied diligently and rose to be the best student in the school.

An American visiting the school was impressed and wrote a children’s book, “Beatrice’s Goat,” about how the gift of a goat had enabled a bright girl to go to school. The book was published in 2000 and became a children’s best seller — but there is now room for a more remarkable sequel.

Beatrice was such an outstanding student that she won a scholarship, not only to Uganda’s best girls’ high school, but also to a prep school in Massachusetts and then to Connecticut College. A group of 20 donors to Heifer International — coordinated by a retired staff member named Rosalee Sinn, who fell in love with Beatrice when she saw her at age 10 — financed the girl’s living expenses.

A few years ago, Beatrice spoke at a Heifer event attended by Jeffrey Sachs, the economist. Mr. Sachs was impressed and devised what he jokingly called the “Beatrice Theorem” of development economics: small inputs can lead to large outcomes.

Granted, foreign assistance doesn’t always work and is much harder than it looks. “I won’t lie to you. Corruption is high in Uganda,” Beatrice acknowledges.

A crooked local official might have distributed the goats by demanding that girls sleep with him in exchange. Or Beatrice’s goat might have died or been stolen. Or unpasteurized milk might have sickened or killed Beatrice.

In short, millions of things could go wrong. But when there’s a good model in place, they often go right. That’s why villagers in western Uganda recently held a special Mass and a feast to celebrate the first local person to earn a college degree in America.

Moreover, Africa will soon have a new asset: a well-trained professional to improve governance. Beatrice plans to earn a master’s degree at the Clinton School of Public Service in Arkansas and then return to Africa to work for an aid group.

Beatrice dreams of working on projects to help women earn and manage money more effectively, partly because she has seen in her own village how cash is always controlled by men. Sometimes they spent it partying with buddies at a bar, rather than educating their children. Changing that culture won’t be easy, Beatrice says, but it can be done.

When people ask how they can help in the fight against poverty, there are a thousand good answers, from sponsoring a child to supporting a grass-roots organization through globalgiving.com. (I’ve listed specific suggestions on my blog, nytimes.com/ontheground, and on facebook.com/kristof).

The challenges of global poverty are vast and complex, far beyond anyone’s power to resolve, and buying a farm animal for a poor family won’t solve them. But Beatrice’s giddy happiness these days is still a reminder that each of us does have the power to make a difference — to transform a girl’s life with something as simple and cheap as a little goat.

I invite you to comment on this column on my blog, www.nytimes.com/ontheground, and join me on Facebook at www.facebook.com/kristof.

h/t mike

GAFCON's statement & +++Rowan's reply

The final statement from the Global Anglican Future Conference is now out and about. The text, along with preamble, can be read in its entirety here.  The statement is self-titled the Jerusalem Declaration.  Here's a snippet from the intro to the statement:

A Fellowship of Confessing Anglicans

We, the participants in the Global Anglican Future Conference, are a fellowship of confessing Anglicans for the benefit of the Church and the furtherance of its mission. We are a fellowship of people united in the communion (koinonia) of the one Spirit and committed to work and pray together in the common mission of Christ. It is a confessing fellowship in that its members confess the faith of Christ crucified, stand firm for the gospel in the global and Anglican context, and affirm a contemporary rule, the Jerusalem Declaration, to guide the movement for the future. We are a fellowship of Anglicans, including provinces, dioceses, churches, missionary jurisdictions, para-church organisations and individual Anglican Christians whose goal is to reform, heal and revitalise the Anglican Communion and expand its mission to the world.

Our fellowship is not breaking away from the Anglican Communion. We, together with many other faithful Anglicans throughout the world, believe the doctrinal foundation of Anglicanism, which defines our core identity as Anglicans, is expressed in these words: The doctrine of the Church is grounded in the Holy Scriptures and in such teachings of the ancient Fathers and Councils of the Church as are agreeable to the said Scriptures. In particular, such doctrine is to be found in the Thirty-nine Articles of Religion, the Book of Common Prayer and the Ordinal. We intend to remain faithful to this standard, and we call on others in the Communion to reaffirm and return to it. While acknowledging the nature of Canterbury as an historic see, we do not accept that Anglican identity is determined necessarily through recognition by the Archbishop of Canterbury. Building on the above doctrinal foundation of Anglican identity, we hereby publish the Jerusalem Declaration as the basis of our fellowship.

That second to last line is one of the more direct messages to the Archbishop of Canterbury, who has released his own comments on the Jerusalem Declaration.  Here is a selection, and it as well is worth reading in its entirety:

The Final Statement from the GAFCON meeting in Jordan and Jerusalem contains much that is positive and encouraging about the priorities of those who met for prayer and pilgrimage in the last week. The ‘tenets of orthodoxy’ spelled out in the document will be acceptable to and shared by the vast majority of Anglicans in every province, even if there may be differences of emphasis and perspective on some issues. I agree that the Communion needs to be united in its commitments on these matters, and I have no doubt that the Lambeth Conference will wish to affirm all these positive aspects of GAFCON’s deliberations. Despite the claims of some, the conviction of the uniqueness of Jesus Christ as Lord and God and the absolute imperative of evangelism are not in dispute in the common life of the Communion.

However, GAFCON’s proposals for the way ahead are problematic in all sorts of ways, and I urge those who have outlined these to think very carefully about the risks entailed...

...It is not enough to dismiss the existing structures of the Communion. If they are not working effectively, the challenge is to renew them rather than to improvise solutions that may seem to be effective for some in the short term but will continue to create more problems than they solve. This challenge is one of the most significant focuses for the forthcoming Lambeth Conference. One of its major stated aims is to restore and deepen confidence in our Anglican identity. And this task will require all who care as deeply as the authors of the statement say they do about the future of Anglicanism to play their part...If those who speak for GAFCON are willing to share in a genuine renewal of all our patterns of reflection and decision-making in the Communion, they are welcome, especially in the shaping of an effective Covenant for our future together.

The Archbishop also had some comments, set in a different context, and directed to a different audience, which might as well shed some light on the matter for those who are interested in such things:

Anglicans have failed to think through primacy with any theological seriousness and so have become habituated to a not very coherent or effective international structure that lacks canonical seriousness and produces insupportable pluralism in more than one area of the church's practice.

via Diocese of Saskatchewan, full article here.

Note [A]:  Primate Hiltz' response can be seen here.  A bit of it quoted below:

The GAFCON statement is based on a premise that there is "acceptance and promotion within the provinces of the Anglican Communion of a different gospel which is contrary to the apostolic gospel." The statement specifically accuses Anglican churches in the Canada and the United States of proclaiming this "false gospel that has paralysed the Communion." I challenge and repudiate this charge.

Note [B]:  Just in case you don't have enough reading to do over the summer, peruse the Niagara Anglican June edition.  Dean Wall has a very good summary of why we should try combining services in "multi-congregation" parishes every once in a while.  "Many of our parish communities have very distinct ‘early’ and ‘late’ congregations, many of whom don’t know each other very well."  We did a joint service recently at St Tim's and got great feedback from the congregation - it was great to be able to worship together as a whole parish.

On the other hand, perhaps the Gafcon people are thinking of things like the statement made by the editor of the Niagara Anglican (Christopher Grabiec) , in an article in the same edition:

Let’s be honest for a moment. Who knows who was right in the Christological arguments of the 3rd century? We know who won, but who really knows who was right? More to the point, does it really matter?

Just to refresh your memory, the "Christological arguments" centered around things like:  Jesus is God/ Jesus is not God.  Jesus is co-eternal with the Father/ Jesus is a created being in a Neoplatonic chain, sort of like a man, but with a bit more pizazz.

So what then is our Church's answer to the questions:  who knows who was right?  And does it matter?  If you see anyone with authority in the ACoC, ask them.

In the sense of being creedal...

sermon notes Pentecost 7: Matthew 10: 40-42

Matthew 10:40-42

10:40 "Whoever welcomes you welcomes me, and whoever welcomes me welcomes the one who sent me.

10:41 Whoever welcomes a prophet in the name of a prophet will receive a prophet's reward; and whoever welcomes a righteous person in the name of a righteous person will receive the reward of the righteous;

10:42 and whoever gives even a cup of cold water to one of these little ones in the name of a disciple -- truly I tell you, none of these will lose their reward."

I want to try to convince you, gentle reader, that this is not a descending order.  It is an ascending order.  Let me put it this way.  I find it more likely that one might recognize and welcome a prophet or a righteous man, than go out of one's busy way to do such an insignificant task as offering water "to one of these little ones."  But I have a sneaking suspicion that in the upside down structure of the Kingdom, we have more difficulty realizing that such small acts actually have eternal significance.

A prophet, a righteous person, and a little one - sounds like the beginning of a joke.  I have sometimes wondered about this passage from Matthew's Gospel.  Is this a descending order?  Do these actions and people start at the top, as it were, and then work their way down?   Or are they on equal footing?   Or is this an inversion; building up to the point where you can see the glory in giving a cup of cold water to one the little ones as actually the highest point?

I think one of the inversions of the Kingdom of God is that the greatest glory is found in unexpected places.  You can perhaps easily recognize a prophet or a righteous person as someone whom God 'favours' (don't take that the wrong way).   But when do we stop to see the eternal value in offering the cup of water to the "little ones"?   We naturally seek the "great and the glorious" - because there is something in us that pulls us toward glory. I recall the buzz for tickets when Desmond Tutu came to speak at the U of A Human Rights Lectureship.  The same committee had a member who expressed "absolutely no interest"  in having Jean Vanier come and talk about, well, the little ones.  Our perception has been skewed, and mistake importance for glory.  But enough on that theme for now.

This section comes as part of the missional discourse in Matthew's gospel.  There are themes of "welcoming" and "sending".  Jesus has just finished talking about the sending part in last week's reading.  You know - some will like you and some will really, really, not like you.  So we have heard about sending, and we have heard about the negative welcomes, and now we are going to hear about the "positive welcomings".

It is a rather staggering claim that Jesus is making in v 40.  The welcome of a disciple in mission is a welcoming of Christ, which is a welcoming of the Father.  It is marvellous that Jesus puts us in the same position as himself so many times: as He has been sent, so He sends us.

Well, it's time to move on to other tasks; we'll pick it up again in a day or two.

The latte has now been ordered, so a few more thoughts will be posted in a while. For those who find such things helpful, some takes on the patron/client relationship of representation to which Jesus could be alluding.  This is nothing particular to the ancient culture in which Jesus is speaking - it is a widespread political norm.  As St Paul says,  "We are therefore Christ's ambassadors, as though God were making his appeal through us".[2 Cor 5:20]  To welcome the representative is to welcome the one represented.  And as the last part of the missionary discourse in Matthew, we are finally reminded that we are sent as representatives of Christ, and Christ of God.

That word "welcome" comes up so many times that it would also seem an obvious choice for the focus of a sermon.  I suspect their are two basic approaches:  welcoming others and welcoming Christ.  Various leanings in the church might tend to emphasize one over the other;  I think that the two are necessarily connected, like the two great commandments.  We love God and we love our neighbour.  We welcome Christ and we welcome even the "little ones" in his name.  A few of us were chatting earlier today about this passage, and we got around to that old topic of how welcoming we are as a church.  The passage speaks to the whole ministry of hospitality which Christians need to practice.  It also predicates this ministry upon our own "welcome" to Christ:  how do we invite Him into our lives?

One other thing which keeps coming back to my mind is the notion that the giving of the cup of cold water - the "small act" - is the stuff of which a holy life is made.  Growth in discipleship and holiness is not to be found in a few occasional spurts of encounters with prophets, but in the thousands of small acts and decisions which make up the bulk of our lives. These are the daily acts of "giving the cup of cold water" which , practiced over the course of a lifetime, make up Christian character.

Ecumenical dialogue with Hernán Cortés: Bernal Diaz and the Conquest of New Spain

They brought to us 8 Indian girls, all daughters of chiefs, in order to cement our friendship...

The girls, Cortes added, must become Christian before we could accept them, and the people must give up sodomy, for they had boys dressed as women who practised that accursed vice for profit.  Moreover every day they sacrificed before our eyes three, four, or five Indians, whose hearts were offered to those idols and whose blood was plastered on the walls.  The feet, arms and legs of their victims were cut of and eaten, just as we eat beef from the butcher's in our country.  I even believe that they sold it in the tinaguez or markets.  Cortes told them that if they gave up these wicked practices, not only would we be their friends, but we would vie them other provinces to rule.  The Caciques, papas and the dignitaries all replied that it would be wrong for them to give up their idols and sacrifices, for these gods of theirs brought them health and good harvests and all that they needed; but as for sodomy, measures would be taken to see that the practice was stopped.

This insolent reply was more than Cortes or any of us who had seen all their cruelties and obscenities could stand.  Reminding us of the doctrines of oru holy faith, Cortes asked us  "If we do not pay God so much honour as to stop them from making sacrifices to their idols, how can we ever accomplish anything worth doing?" 

He told us that we must overthrow their idols that very day, and be absolutely prepared to fight if they tried to prevent us.  We, as usual, were all armed and ready...

Bernal Diaz
The Conquest of New Spain

related post: Missional Christendom: Bernal Diaz and The Conquest of New Spain

A new blog in the 'sphere

Pop over and say hello on Bishop Greg's Blog. 

Bishop Greg Kerr-Wilson is the 11th Bishop of Qu'Appelle.

Missional Christendom: Bernal Diaz and The Conquest of New Spain

After the horsemen had dismounted beneath some trees beside which some houses stood, we returned thanks to God for granting us so complete a victory.  Then, as it was Lady Day, we named the town which was afterward founded here Santa Maria de la Victoria, on account of the fact that this great victory was won on her day.  This was the first battle that we fought under Cortes in New Spain.

Bernal Díaz del Castillo was a soldier who first sailed to the Americas in 1514, in the company of Pedrarias Dávila.  After two expeditions, Bernal Diaz set out under the command of Hernando Cortés in a campaign which would eventually see the fall of Aztec empire.  Díaz was present at the surrender of Mexico city in 1521.  In his later years he wrote a work entitled "Crónica de la Conquista de Nueva España".  It is a rough eye-witness account of one who served under the Spanish Crown in its conquest of the new lands.  The work itself was not published in his lifetime;  a manuscript was discovered in the 1600's in Madrid.  it is a remarkable portrait of the combination of religious sentiment and lust for wealth:  "for God and gold" was the rallying cry of the Conquistadores.

Diaz tells us that his company saw the corpses of more than 800 Aztec allies after that first battle.  The Spaniards buried then their 2 soldiers who had perished. 

I'll be posting more highlights from Diaz' work for the next little while.

Missional SynchroBlog

What is Missional?

I think it is time to make a bigger effort to reclaim the term, a term which describe what happens when you and I replace the “come to us” invitations with a “go to them” life. A life where “the way of Jesus” informs and radically transforms our existence to one wholly focused on sacrificially living for him and others and where we adopt a missionary stance in relation to our culture. It speaks of the very nature of the Jesus follower.

To help reclaim it, I propose a synchronized blog for Monday, June 23rd on the topic, “What is Missional?”

There are any number of ways one could blog on this topic. You could illustrate what the term means, describe what it is not and how it is wrongly used, define the term, explore its misuses, explore its theological foundations, or you name it.

from the Blind Beggar via the Weary Pilgrim, who has a list of bloggers participating.

ps - Malcolm's post on the topic (which he refers to in the comments) can be found here.

Anglican Leaders Gather for Mideast Conference

As participants in the Global Anglican Future Conference (GAFCON) began their gathering, a number of conference organizers and others sought to correct several published reports about the direction and purpose of the conference .

Approximately 1,000 attendees, including nearly 300 bishops, have registered for the conference, including a number of current and former Episcopalians.

“I’m not hearing anything about breaking up the Anglican Communion, or anything of the sort,” Bishop Martyn Minns told The Living Church. Bishop Minns, formerly rector of Truro Episcopal Church in Fairfax, Va., is the founding Missionary Bishop of the Convocation of Anglicans in North America (CANA), an outreach of the Anglican Church of Nigeria.

“We are not focusing all of our attention on human sexuality,” he added. “The workshops are designed to get us moving forward with emphasis on evangelism, church planting, the Bible, family and marriage, and also on developing a better understanding of our Anglican identity.”

Bishop Minns said a booklet titled “The Way, The Truth and the Life: Theological Resources for a Pilgrimage to a Global Anglican Future,” released by GAFCON organizers at a press conference June 19, has been mischaracterized in some reports as conference planners’ declaration of independence from the Anglican Communion. He noted that the booklet is a historical summary of the recent past, and does not contain specific recommendations for the future.

“The purpose of the conference is not to call people away from either the Lambeth Conference or the Anglican Communion,” he said. “Certain things of monumental importance have changed about Anglicanism within the past 10 years. Those things have irreversibly reshaped the landscape. We must get together and work out what to do about our future in light of the facts that have occurred.”

full article at The Living Church

As a bit of a side note, it is difficult to get a news article on this topic (the "Gafcon" gathering) which is not heavily invested in rhetoric and jockeying for position in the court of public opinion.  There is a related article at the Anglican Journal with the headline: Rival Anglican conference begins in Jerusalem.  I think one of the most helpful quotes is this:

Conference leaders on June 19 released a book, “The Way, The Truth and the Life” at a press conference in Jerusalem...

“At a time when the fabric of the communion has been torn apart, the entire drive of the book is to hold together what is meant by ‘Anglican.’ How can we claim this identity?” said Rev. Vinay Samuel, co-ordinator of the book. “This is not to exclude anyone but in a confused situation this says, ‘This is where we are’.”  (emphasis added)

 

Chora Mosaic - the wedding at Cana