Some scenes from the annual Syracuse March for Life yesterday (January 18th). I believe this Syracuse event has happened annually since the Roe V. Wade decision in 1973.
(Photos by Raymond Dague)
Sunday, January 19, 2014
Saturday, January 18, 2014
Rev. Canon Phil Ashey: What should we do when Christians disagree – really
January 17, 2014
I am writing in response to an article published today by the Anglican Communion’s news office “What should we do when Christians disagree?” by the Rev. Dr. Phil Groves, facilitator of the Continuing Indaba Project. In the article, Groves writes that when Christians disagree, “when disunity appears, facilitated conversations are the Biblical way forwards.”
With all due respect, his analysis misses the mark by a longshot.
First, he cites the disagreement between Euodia and Syntyche in Philippians 4:2-3 as the Biblical paradigm for all disagreement within the Church. But what about differences over Christian doctrine itself? In his landmark study Conciliarism: A History of Decision making in the Church (Cambridge University Press, 2013, pp. 56-60) Paul Valliere notes meticulously the doctrinal disagreements that gave rise to the Councils of the Early Church. Disagreements over doctrine often present themselves first as disciplinary issues– such as how do you deal with the “re-baptism” of people who vacillated or apostasized in the face of persecution (Council of Carthage, 256 AD), or how do you respond to public rites for the blessing of same-sex unions and the consecration as bishop of a person living in such a union? (Anglican Communion, 2003).
Groves seems to have forgotten his history. The crisis in the Anglican Communion since at least 2003 has been and continues to be over the very definition of the Gospel. Disagreements and innovations in the Communion have been described, time and again, as a crisis of Gospel truth. This is exactly what 1358 bishops, other clergy and lay delegates to GAFCON 2013 re-asserted unanimously in the Nairobi Communique (26 October 2013):
“In 2008, the first GAFCON was convened in order to counter a false gospel which was spreading throughout the Communion. This false gospel questioned the uniqueness of Christ and his substitutionary death, despite the Bible’s clear revelation that he is the only way to the Father (John 14:6). It undermined the authority of God’s Word written. It sought to mask sinful behaviour with the language of human rights. It promoted homosexual practice as consistent with holiness, despite the fact that the Bible clearly identifies it as sinful. A crisis point was reached in 2003 when a man in an active same-sex relationship was consecrated bishop in the USA. In the years that followed, there were repeated attempts to resolve the crisis within the Communion, none of which succeeded. To the contrary, the situation worsened with further defiance.” the rest
I am writing in response to an article published today by the Anglican Communion’s news office “What should we do when Christians disagree?” by the Rev. Dr. Phil Groves, facilitator of the Continuing Indaba Project. In the article, Groves writes that when Christians disagree, “when disunity appears, facilitated conversations are the Biblical way forwards.”
With all due respect, his analysis misses the mark by a longshot.
First, he cites the disagreement between Euodia and Syntyche in Philippians 4:2-3 as the Biblical paradigm for all disagreement within the Church. But what about differences over Christian doctrine itself? In his landmark study Conciliarism: A History of Decision making in the Church (Cambridge University Press, 2013, pp. 56-60) Paul Valliere notes meticulously the doctrinal disagreements that gave rise to the Councils of the Early Church. Disagreements over doctrine often present themselves first as disciplinary issues– such as how do you deal with the “re-baptism” of people who vacillated or apostasized in the face of persecution (Council of Carthage, 256 AD), or how do you respond to public rites for the blessing of same-sex unions and the consecration as bishop of a person living in such a union? (Anglican Communion, 2003).
Groves seems to have forgotten his history. The crisis in the Anglican Communion since at least 2003 has been and continues to be over the very definition of the Gospel. Disagreements and innovations in the Communion have been described, time and again, as a crisis of Gospel truth. This is exactly what 1358 bishops, other clergy and lay delegates to GAFCON 2013 re-asserted unanimously in the Nairobi Communique (26 October 2013):
“In 2008, the first GAFCON was convened in order to counter a false gospel which was spreading throughout the Communion. This false gospel questioned the uniqueness of Christ and his substitutionary death, despite the Bible’s clear revelation that he is the only way to the Father (John 14:6). It undermined the authority of God’s Word written. It sought to mask sinful behaviour with the language of human rights. It promoted homosexual practice as consistent with holiness, despite the fact that the Bible clearly identifies it as sinful. A crisis point was reached in 2003 when a man in an active same-sex relationship was consecrated bishop in the USA. In the years that followed, there were repeated attempts to resolve the crisis within the Communion, none of which succeeded. To the contrary, the situation worsened with further defiance.” the rest
This is the heart of the new religion of reconciliation: facilitated conversations (Indaba) that can have only two possible results: eventual acceptance of the innovations, or a never- ending process of facilitated conversations, until all resistance is vanquished.
Friday, January 17, 2014
Bishop Julian Dobbs Appointed To Lead CANA
January 17, 2014
The Most Rev. Nicholas D. Okoh, Primate of all Nigeria (Anglican Communion) in consultation with the Most Rev. Robert Duncan, Primate of the Anglican Church in North America, has appointed the Rt. Rev. Julian M. Dobbs as Missionary Bishop of CANA.
The Convocation of Anglicans in North America (CANA) is a founding member of the Anglican Church in North America, a missionary jurisdiction of the Church of Nigeria (Anglican Communion), and consists of congregations under diocesan structures. Bishop Dobbs will remain in his current role as Bishop of the CANA East Diocese while taking on the additional responsibilities of providing oversight and leadership to CANA’s overall ministry.
Archbishop Duncan commented: “I was officially notified by Archbishop Nicholas Okoh of this appointment earlier today. I am delighted this appointment has been made. Bishop Julian already serves as a member of my Archbishop’s Cabinet, and has previously served on the Provincial Executive Committee, to which he was elected by Provincial Council. He is a great leader and will continue the process by which CANA is fully integrated into the Anglican Church in North America, at the same time that CANA’s important place as a missionary work of the Church of Nigeria (Anglican Communion) is strengthened.”
Bishop Dobbs and his wife Brenda, have made their home in Northern Virginia since 2006. He was elected and consecrated as bishop by the Church of Nigeria (Anglican Communion) in 2011, and is a member of the College of Bishops in Nigeria and also the Anglican Church in North America (ACNA) where he is a member of the Archbishop’s Cabinet and the Governance Task Force and has also served on the Executive Committee.
Archbishop Okoh said, “On behalf of the Archbishops, Bishops, clergy and numerous members of the laity, including those in CANA, I commend [Bishop Julian Dobbs and his wife] to the prayers of the church for a fruitful ministry, dedication to God and loyalty to Him and His Church authorities.”
Registrar Abraham Yisa, Chairman of CANA’s Board of Trustees said, “We thank God for this appointment. We thank the Primate and the house of bishops of our church. Please let us commend the new Missionary Bishop, his wife and children to God’s care and keeping. I congratulate Bishop Dobbs on behalf of CANA Board of Trustees and all CANA congregations. Here
Rejoicing!!! -PD
Thursday, January 16, 2014
God thinks his choice is so important...
Jonah teaches us that this storm, whose physical causes are the same as those of all other storms, is there only for Jonah and because of Jonah. It has other effects. It sweeps the coasts, disperses fish, causes ships to founder. But its purpose is to smash inflexible Jonah. Thus the elements and many men, especially the sailors, are engaged in the adventure of Jonah with him and because of him. One sees here the weight and seriousness of vocation. God thinks his choice is so important, and takes the one elected so seriously, that he brings nature into play to see that this man fulfills his vocation. ...Jacques Ellul image
Hiring Professors Who Want To Teach; Common Core Sexualizes American School Children; PP Won't let Lawmakers See Their Curriculum...more
President Obama: “I’ve got a pen…”
We have a Constitution.
Archbishop Chaput to Lead 3,000 Philadelphians in D.C. March for Life
Small, New University Does Something Radical -- Only Hires Professors Who Want To Teach And Only Admits Students Who Want To Learn
...But just because much of our higher education system is now a poor value for students who really want to study, we shouldn’t think that worthwhile schools have disappeared. In fact, just a few years ago, a new, very small university was created — t he University of Minnesota Rochester (UMR) – that does just what a college is supposed to do.
While online education is getting most of the attention these days when the subject of change in higher education comes up, UMR shows that the old-fashioned professor-facing-students-in-a-classroom model can be reworked so that it gives serious students a true education at reasonable cost...
Common Core Sexualizes American School Children
Newburgh New York school district yanked a ninth grade book considered by teachers to be “pornographic.” An Arizona mother launched an avalanche of protest that forced Arizona schools to pull an eleventh grade book that portrays teens in a sado-masochistic relationship. A Catholic school superintendent admits there were two first grade books about families—that included pictures of homosexual pairs—listed on the Common Core Catholic Identity Initiative website, a resource for Catholic schools nationwide. These “family” books—The Family Book and Who’s in a Family—were removed from the website after parental protest.
Across the nation, in public and Catholic schools, parents and teachers have found sexually inappropriate materials in the exemplars recommended by Common Core State Standards (CCSS). In some cases the offending material is removed. In others, parents are offered “opt out” choices for their children. However, the question that looms large is, why has so much disturbing material been systematically built into the CCSS recommended texts? Should a small cadre of unelected ideologues have nationwide power to decide that American first graders should be exposed to homosexual “families,” or, that ninth graders be given pornography in the guise of literature? These questions and the examples outlined below shout for parental scrutiny and a return to local control of school districts...
Planned Parenthood Denies Lawmakers’ Request to See Its Graphic Sex Ed Curriculum
...After parents told state representative Bob McDermott about Pono Choices—the program that teaches middle school students about same sex relationships and oral and anal sex—McDermott attempted to get copies of the entire curriculum from the state department of education, but incredibly, his request was denied. He then approached the University of Hawaii, which received, in partnership with Planned Parenthood, almost a million dollars in a teen pregnancy prevention grant to develop and implement the program. The state legislator was once again turned down. He was instead invited to review the curriculum under supervision, which he declined...
Six-Year-Old Girl Rebuked by Teacher: 'No Talking About Bible in School'
Brynn Williams was interrupted and rebuked by her teacher at an elementary school in Temecula, California last month while giving a speech for a school assignment on Christmas family traditions about her family's celebration of Jesus Christ's birth...
We have a Constitution.
Archbishop Chaput to Lead 3,000 Philadelphians in D.C. March for Life
Small, New University Does Something Radical -- Only Hires Professors Who Want To Teach And Only Admits Students Who Want To Learn
...But just because much of our higher education system is now a poor value for students who really want to study, we shouldn’t think that worthwhile schools have disappeared. In fact, just a few years ago, a new, very small university was created — t he University of Minnesota Rochester (UMR) – that does just what a college is supposed to do.
While online education is getting most of the attention these days when the subject of change in higher education comes up, UMR shows that the old-fashioned professor-facing-students-in-a-classroom model can be reworked so that it gives serious students a true education at reasonable cost...
Common Core Sexualizes American School Children
Newburgh New York school district yanked a ninth grade book considered by teachers to be “pornographic.” An Arizona mother launched an avalanche of protest that forced Arizona schools to pull an eleventh grade book that portrays teens in a sado-masochistic relationship. A Catholic school superintendent admits there were two first grade books about families—that included pictures of homosexual pairs—listed on the Common Core Catholic Identity Initiative website, a resource for Catholic schools nationwide. These “family” books—The Family Book and Who’s in a Family—were removed from the website after parental protest.
Across the nation, in public and Catholic schools, parents and teachers have found sexually inappropriate materials in the exemplars recommended by Common Core State Standards (CCSS). In some cases the offending material is removed. In others, parents are offered “opt out” choices for their children. However, the question that looms large is, why has so much disturbing material been systematically built into the CCSS recommended texts? Should a small cadre of unelected ideologues have nationwide power to decide that American first graders should be exposed to homosexual “families,” or, that ninth graders be given pornography in the guise of literature? These questions and the examples outlined below shout for parental scrutiny and a return to local control of school districts...
Planned Parenthood Denies Lawmakers’ Request to See Its Graphic Sex Ed Curriculum
...After parents told state representative Bob McDermott about Pono Choices—the program that teaches middle school students about same sex relationships and oral and anal sex—McDermott attempted to get copies of the entire curriculum from the state department of education, but incredibly, his request was denied. He then approached the University of Hawaii, which received, in partnership with Planned Parenthood, almost a million dollars in a teen pregnancy prevention grant to develop and implement the program. The state legislator was once again turned down. He was instead invited to review the curriculum under supervision, which he declined...
Six-Year-Old Girl Rebuked by Teacher: 'No Talking About Bible in School'
Brynn Williams was interrupted and rebuked by her teacher at an elementary school in Temecula, California last month while giving a speech for a school assignment on Christmas family traditions about her family's celebration of Jesus Christ's birth...
TEC denied again by Judge in attempt to seize Diocese of SC identity
15 Jan 2014
Episcopal Diocese of South Carolina
U.S. District Judge C. Weston Houck issued a sharply worded ruling today that rebuffed efforts by The Episcopal Church to sidestep a South Carolina Circuit Court injunction preventing the denomination from seizing the identity and symbols of the Diocese of South Carolina.
In his ruling, Judge Houck said, “It appears Bishop [Charles G.] vonRosenberg is using the motion to express his disagreement with the Court’s ruling and to ‘rehash’ previously presented arguments. … As such, Bishop vonRosenberg’s motion is improper and reconsideration is not justified.”
Bishop vonRosenberg had asked Judge Houck to effectively overturn a state court injunction preventing him and his followers from claiming to be the Diocese of South Carolina.
“We are grateful Judge Houck saw through The Episcopal Church in South Carolina (TECSC) efforts to distract from the real issues in this case,” said Jim Lewis, Canon to the Ordinary of the Diocese. “Their attempt to claim violation of trademark rights was little more than a stalling tactic.
“It’s understandable that TECSC wants to postpone the adjudication of the actual issues involved, but we’re confident the courts will not be distracted,” Lewis said. “Sadly, all the legal shenanigans simply add to the tens of millions of dollars the denomination has spent on legal bills aimed at bullying disaffected members to remain with TEC.” the rest
Episcopal Diocese of South Carolina
U.S. District Judge C. Weston Houck issued a sharply worded ruling today that rebuffed efforts by The Episcopal Church to sidestep a South Carolina Circuit Court injunction preventing the denomination from seizing the identity and symbols of the Diocese of South Carolina.
In his ruling, Judge Houck said, “It appears Bishop [Charles G.] vonRosenberg is using the motion to express his disagreement with the Court’s ruling and to ‘rehash’ previously presented arguments. … As such, Bishop vonRosenberg’s motion is improper and reconsideration is not justified.”
Bishop vonRosenberg had asked Judge Houck to effectively overturn a state court injunction preventing him and his followers from claiming to be the Diocese of South Carolina.
“We are grateful Judge Houck saw through The Episcopal Church in South Carolina (TECSC) efforts to distract from the real issues in this case,” said Jim Lewis, Canon to the Ordinary of the Diocese. “Their attempt to claim violation of trademark rights was little more than a stalling tactic.
“It’s understandable that TECSC wants to postpone the adjudication of the actual issues involved, but we’re confident the courts will not be distracted,” Lewis said. “Sadly, all the legal shenanigans simply add to the tens of millions of dollars the denomination has spent on legal bills aimed at bullying disaffected members to remain with TEC.” the rest
Wednesday, January 15, 2014
A.S. Haley: San Joaquin Trial Concludes; Judge Sets Briefing Schedule
January 15, 2014
The trial in the case of Episcopal Diocese of San Joaquin vs. Schofield finished in Fresno Superior Court on Monday, with the videotaped testimony of Bishop John-David Schofield played in a courtroom packed with both his admirers and his opponents. (Bishop Schofield passed away at his home last October, but his testimony had been preserved in 2011 in anticipation of the trial.)
At the conclusion of his testimony, both sides rested—the plaintiffs declined to put on any rebuttal evidence—and the court then put questions to counsel in lieu of closing arguments. Judge Donald Black began by asking the plaintiffs point-blank: “Can you show me just where in the Episcopal Church’s Constitution and Canons it says that a member diocese may not amend its constitution so as to remove its accession clause?”
(The former Diocese of San Joaquin, under the leadership of then-Bishop Schofield, had voted on December 8, 2007 to amend its constitution and canons to replace language acceding to ECUSA’s constitution with language that affiliated the Diocese with the Anglican Province of the Southern Cone. Since then, the Diocese has called itself “the Anglican Diocese of San Joaquin.” However, when the newly formed rump Episcopal diocese brought this lawsuit in April 2008, it did not join the Anglican Diocese as a defendant, but only its bishop and its subsidiary property-holding entities.)
The plaintiffs’ counsel, of course, could point to no such language, because it does not exist. And with that one question, Judge Black put his finger on the crux of the case.
The Anglican parties contend that their 2007 amendments to disaffiliate from ECUSA were fully proper and valid under California secular law, as well as not contrary to any language in ECUSA’s governing documents. the rest
The trial in the case of Episcopal Diocese of San Joaquin vs. Schofield finished in Fresno Superior Court on Monday, with the videotaped testimony of Bishop John-David Schofield played in a courtroom packed with both his admirers and his opponents. (Bishop Schofield passed away at his home last October, but his testimony had been preserved in 2011 in anticipation of the trial.)
At the conclusion of his testimony, both sides rested—the plaintiffs declined to put on any rebuttal evidence—and the court then put questions to counsel in lieu of closing arguments. Judge Donald Black began by asking the plaintiffs point-blank: “Can you show me just where in the Episcopal Church’s Constitution and Canons it says that a member diocese may not amend its constitution so as to remove its accession clause?”
(The former Diocese of San Joaquin, under the leadership of then-Bishop Schofield, had voted on December 8, 2007 to amend its constitution and canons to replace language acceding to ECUSA’s constitution with language that affiliated the Diocese with the Anglican Province of the Southern Cone. Since then, the Diocese has called itself “the Anglican Diocese of San Joaquin.” However, when the newly formed rump Episcopal diocese brought this lawsuit in April 2008, it did not join the Anglican Diocese as a defendant, but only its bishop and its subsidiary property-holding entities.)
The plaintiffs’ counsel, of course, could point to no such language, because it does not exist. And with that one question, Judge Black put his finger on the crux of the case.
The Anglican parties contend that their 2007 amendments to disaffiliate from ECUSA were fully proper and valid under California secular law, as well as not contrary to any language in ECUSA’s governing documents. the rest
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