Posted On : January 30, 2008 4:25 PM | Posted By : Admin ACO Related Categories: ACO
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The Anglican Covenant Design Group, chaired by the Archbishop of the West Indies, the Most Revd Drexel Gomez, is currently meeting at the Anglican Communion Office in London. Provinces represented on the Covenant Design Group are: Wales, Southeast Asia, Indian Ocean, USA, Canada, West Africa, Southern Africa, West Indies, England, as well as the Diocese of Ceylon (Sri Lanka), as well as Anglican Communion and Lambeth Palace staff.
Canon Gregory Cameron of the Anglican Communion Office, Secretary of the Covenant Design Group said today, "The focus of this week's meeting is to examine responses to the draft Covenant from the provinces and to prepare a subsequent text to move the process forward to the Lambeth Conference and beyond."
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Wednesday, January 30, 2008
Tuesday, January 29, 2008
Benedict XVI's Lenten Address
"Almsgiving, According to the Gospel, Is Not Mere Philanthropy"
VATICAN CITY, JAN. 29, 2008 (Zenit.org).- Here is the text of Benedict XVI's message for Lent, dated Oct. 30 and released today by the Vatican.Ash Wednesday is Feb. 6.
* * *
MESSAGE OF HIS HOLINESS BENEDICT XVI FOR LENT 2008
"Christ made Himself poor for you" (2 Cor 8,9)
Dear Brothers and Sisters!
1. Each year, Lent offers us a providential opportunity to deepen the meaning and value of our Christian lives, and it stimulates us to rediscover the mercy of God so that we, in turn, become more merciful toward our brothers and sisters. In the Lenten period, the Church makes it her duty to propose some specific tasks that accompany the faithful concretely in this process of interior renewal: these are prayer, fasting and almsgiving. For this year's Lenten Message, I wish to spend some time reflecting on the practice of almsgiving, which represents a specific way to assist those in need and, at the same time, an exercise in self-denial to free us from attachment to worldly goods. The force of attraction to material riches and just how categorical our decision must be not to make of them an idol, Jesus confirms in a resolute way: "You cannot serve God and mammon" (Lk 16,13). Almsgiving helps us to overcome this constant temptation, teaching us to respond to our neighbor's needs and to share with others whatever we possess through divine goodness. This is the aim of the special collections in favor of the poor, which are promoted during Lent in many parts of the world. In this way, inward cleansing is accompanied by a gesture of ecclesial communion, mirroring what already took place in the early Church. In his Letters, Saint Paul speaks of this in regard to the collection for the Jerusalem community (cf. 2 Cor 8-9; Rm 15, 25-27).
2. According to the teaching of the Gospel, we are not owners but rather administrators of the goods we possess: these, then, are not to be considered as our exclusive possession, but means through which the Lord calls each one of us to act as a steward of His providence for our neighbor. As the Catechism of the Catholic Church reminds us, material goods bear a social value, according to the principle of their universal destination (cf. n. 2404)
In the Gospel, Jesus explicitly admonishes the one who possesses and uses earthly riches only for self. In the face of the multitudes, who, lacking everything, suffer hunger, the words of Saint John acquire the tone of a ringing rebuke: "How does God's love abide in anyone who has the world's goods and sees a brother or sister in need and yet refuses to help?" (1 Jn 3,17). In those countries whose population is majority Christian, the call to share is even more urgent, since their responsibility toward the many who suffer poverty and abandonment is even greater. To come to their aid is a duty of justice even prior to being an act of charity.
3. The Gospel highlights a typical feature of Christian almsgiving: it must be hidden: "Do not let your left hand know what your right hand is doing," Jesus asserts, "so that your alms may be done in secret" (Mt 6,3-4). Just a short while before, He said not to boast of one's own good works so as not to risk being deprived of the heavenly reward (cf. Mt 6,1-2). The disciple is to be concerned with God's greater glory. Jesus warns: "In this way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven" (Mt 5,16). Everything, then, must be done for God's glory and not our own. This understanding, dear brothers and sisters, must accompany every gesture of help to our neighbor, avoiding that it becomes a means to make ourselves the center of attention. If, in accomplishing a good deed, we do not have as our goal God's glory and the real well being of our brothers and sisters, looking rather for a return of personal interest or simply of applause, we place ourselves outside of the Gospel vision. In today's world of images, attentive vigilance is required, since this temptation is great. Almsgiving, according to the Gospel, is not mere philanthropy: rather it is a concrete expression of charity, a theological virtue that demands interior conversion to love of God and neighbor, in imitation of Jesus Christ, who, dying on the cross, gave His entire self for us. How could we not thank God for the many people who silently, far from the gaze of the media world, fulfill, with this spirit, generous actions in support of one's neighbor in difficulty? There is little use in giving one's personal goods to others if it leads to a heart puffed up in vainglory: for this reason, the one, who knows that God "sees in secret" and in secret will reward, does not seek human recognition for works of mercy.
4. In inviting us to consider almsgiving with a more profound gaze that transcends the purely material dimension, Scripture teaches us that there is more joy in giving than in receiving (cf. Acts 20,35). When we do things out of love, we express the truth of our being; indeed, we have been created not for ourselves but for God and our brothers and sisters (cf. 2 Cor 5,15). Every time when, for love of God, we share our goods with our neighbor in need, we discover that the fullness of life comes from love and all is returned to us as a blessing in the form of peace, inner satisfaction and joy. Our Father in heaven rewards our almsgiving with His joy. What is more: Saint Peter includes among the spiritual fruits of almsgiving the forgiveness of sins: "Charity," he writes, "covers a multitude of sins" (1 Pt 4,8). As the Lenten liturgy frequently repeats, God offers to us sinners the possibility of being forgiven. The fact of sharing with the poor what we possess disposes us to receive such a gift. In this moment, my thought turns to those who realize the weight of the evil they have committed and, precisely for this reason, feel far from God, fearful and almost incapable of turning to Him. By drawing close to others through almsgiving, we draw close to God; it can become an instrument for authentic conversion and reconciliation with Him and our brothers.
5. Almsgiving teaches us the generosity of love. Saint Joseph Benedict Cottolengo forthrightly recommends: "Never keep an account of the coins you give, since this is what I always say: if, in giving alms, the left hand is not to know what the right hand is doing, then the right hand, too, should not know what it does itself" (Detti e pensieri, Edilibri, n. 201). In this regard, all the more significant is the Gospel story of the widow who, out of her poverty, cast into the Temple treasury "all she had to live on" (Mk 12,44). Her tiny and insignificant coin becomes an eloquent symbol: this widow gives to God not out of her abundance, not so much what she has, but what she is. Her entire self.
We find this moving passage inserted in the description of the days that immediately precede Jesus' passion and death, who, as Saint Paul writes, made Himself poor to enrich us out of His poverty (cf. 2 Cor 8,9); He gave His entire self for us. Lent, also through the practice of almsgiving, inspires us to follow His example. In His school, we can learn to make of our lives a total gift; imitating Him, we are able to make ourselves available, not so much in giving a part of what we possess, but our very selves. Cannot the entire Gospel be summarized perhaps in the one commandment of love? The Lenten practice of almsgiving thus becomes a means to deepen our Christian vocation. In gratuitously offering himself, the Christian bears witness that it is love and not material richness that determines the laws of his existence. Love, then, gives almsgiving its value; it inspires various forms of giving, according to the possibilities and conditions of each person.
6. Dear brothers and sisters, Lent invites us to "train ourselves" spiritually, also through the practice of almsgiving, in order to grow in charity and recognize in the poor Christ Himself. In the Acts of the Apostles, we read that the Apostle Peter said to the cripple who was begging alms at the Temple gate: "I have no silver or gold, but what I have I give you; in the name of Jesus Christ the Nazarene, walk" (Acts 3,6). In giving alms, we offer something material, a sign of the greater gift that we can impart to others through the announcement and witness of Christ, in whose name is found true life. Let this time, then, be marked by a personal and community effort of attachment to Christ in order that we may be witnesses of His love. May Mary, Mother and faithful Servant of the Lord, help believers to enter the "spiritual battle" of Lent, armed with prayer, fasting and the practice of almsgiving, so as to arrive at the celebration of the Easter Feasts, renewed in spirit. With these wishes, I willingly impart to all my Apostolic Blessing.
From the Vatican, 30 October 2007
BENEDICTUS PP. XVI
© Copyright 2007 - Libreria Editrice Vaticana
VATICAN CITY, JAN. 29, 2008 (Zenit.org).- Here is the text of Benedict XVI's message for Lent, dated Oct. 30 and released today by the Vatican.Ash Wednesday is Feb. 6.
* * *
MESSAGE OF HIS HOLINESS BENEDICT XVI FOR LENT 2008
"Christ made Himself poor for you" (2 Cor 8,9)
Dear Brothers and Sisters!
1. Each year, Lent offers us a providential opportunity to deepen the meaning and value of our Christian lives, and it stimulates us to rediscover the mercy of God so that we, in turn, become more merciful toward our brothers and sisters. In the Lenten period, the Church makes it her duty to propose some specific tasks that accompany the faithful concretely in this process of interior renewal: these are prayer, fasting and almsgiving. For this year's Lenten Message, I wish to spend some time reflecting on the practice of almsgiving, which represents a specific way to assist those in need and, at the same time, an exercise in self-denial to free us from attachment to worldly goods. The force of attraction to material riches and just how categorical our decision must be not to make of them an idol, Jesus confirms in a resolute way: "You cannot serve God and mammon" (Lk 16,13). Almsgiving helps us to overcome this constant temptation, teaching us to respond to our neighbor's needs and to share with others whatever we possess through divine goodness. This is the aim of the special collections in favor of the poor, which are promoted during Lent in many parts of the world. In this way, inward cleansing is accompanied by a gesture of ecclesial communion, mirroring what already took place in the early Church. In his Letters, Saint Paul speaks of this in regard to the collection for the Jerusalem community (cf. 2 Cor 8-9; Rm 15, 25-27).
2. According to the teaching of the Gospel, we are not owners but rather administrators of the goods we possess: these, then, are not to be considered as our exclusive possession, but means through which the Lord calls each one of us to act as a steward of His providence for our neighbor. As the Catechism of the Catholic Church reminds us, material goods bear a social value, according to the principle of their universal destination (cf. n. 2404)
In the Gospel, Jesus explicitly admonishes the one who possesses and uses earthly riches only for self. In the face of the multitudes, who, lacking everything, suffer hunger, the words of Saint John acquire the tone of a ringing rebuke: "How does God's love abide in anyone who has the world's goods and sees a brother or sister in need and yet refuses to help?" (1 Jn 3,17). In those countries whose population is majority Christian, the call to share is even more urgent, since their responsibility toward the many who suffer poverty and abandonment is even greater. To come to their aid is a duty of justice even prior to being an act of charity.
3. The Gospel highlights a typical feature of Christian almsgiving: it must be hidden: "Do not let your left hand know what your right hand is doing," Jesus asserts, "so that your alms may be done in secret" (Mt 6,3-4). Just a short while before, He said not to boast of one's own good works so as not to risk being deprived of the heavenly reward (cf. Mt 6,1-2). The disciple is to be concerned with God's greater glory. Jesus warns: "In this way, let your light shine before others, so that they may see your good works and give glory to your Father in heaven" (Mt 5,16). Everything, then, must be done for God's glory and not our own. This understanding, dear brothers and sisters, must accompany every gesture of help to our neighbor, avoiding that it becomes a means to make ourselves the center of attention. If, in accomplishing a good deed, we do not have as our goal God's glory and the real well being of our brothers and sisters, looking rather for a return of personal interest or simply of applause, we place ourselves outside of the Gospel vision. In today's world of images, attentive vigilance is required, since this temptation is great. Almsgiving, according to the Gospel, is not mere philanthropy: rather it is a concrete expression of charity, a theological virtue that demands interior conversion to love of God and neighbor, in imitation of Jesus Christ, who, dying on the cross, gave His entire self for us. How could we not thank God for the many people who silently, far from the gaze of the media world, fulfill, with this spirit, generous actions in support of one's neighbor in difficulty? There is little use in giving one's personal goods to others if it leads to a heart puffed up in vainglory: for this reason, the one, who knows that God "sees in secret" and in secret will reward, does not seek human recognition for works of mercy.
4. In inviting us to consider almsgiving with a more profound gaze that transcends the purely material dimension, Scripture teaches us that there is more joy in giving than in receiving (cf. Acts 20,35). When we do things out of love, we express the truth of our being; indeed, we have been created not for ourselves but for God and our brothers and sisters (cf. 2 Cor 5,15). Every time when, for love of God, we share our goods with our neighbor in need, we discover that the fullness of life comes from love and all is returned to us as a blessing in the form of peace, inner satisfaction and joy. Our Father in heaven rewards our almsgiving with His joy. What is more: Saint Peter includes among the spiritual fruits of almsgiving the forgiveness of sins: "Charity," he writes, "covers a multitude of sins" (1 Pt 4,8). As the Lenten liturgy frequently repeats, God offers to us sinners the possibility of being forgiven. The fact of sharing with the poor what we possess disposes us to receive such a gift. In this moment, my thought turns to those who realize the weight of the evil they have committed and, precisely for this reason, feel far from God, fearful and almost incapable of turning to Him. By drawing close to others through almsgiving, we draw close to God; it can become an instrument for authentic conversion and reconciliation with Him and our brothers.
5. Almsgiving teaches us the generosity of love. Saint Joseph Benedict Cottolengo forthrightly recommends: "Never keep an account of the coins you give, since this is what I always say: if, in giving alms, the left hand is not to know what the right hand is doing, then the right hand, too, should not know what it does itself" (Detti e pensieri, Edilibri, n. 201). In this regard, all the more significant is the Gospel story of the widow who, out of her poverty, cast into the Temple treasury "all she had to live on" (Mk 12,44). Her tiny and insignificant coin becomes an eloquent symbol: this widow gives to God not out of her abundance, not so much what she has, but what she is. Her entire self.
We find this moving passage inserted in the description of the days that immediately precede Jesus' passion and death, who, as Saint Paul writes, made Himself poor to enrich us out of His poverty (cf. 2 Cor 8,9); He gave His entire self for us. Lent, also through the practice of almsgiving, inspires us to follow His example. In His school, we can learn to make of our lives a total gift; imitating Him, we are able to make ourselves available, not so much in giving a part of what we possess, but our very selves. Cannot the entire Gospel be summarized perhaps in the one commandment of love? The Lenten practice of almsgiving thus becomes a means to deepen our Christian vocation. In gratuitously offering himself, the Christian bears witness that it is love and not material richness that determines the laws of his existence. Love, then, gives almsgiving its value; it inspires various forms of giving, according to the possibilities and conditions of each person.
6. Dear brothers and sisters, Lent invites us to "train ourselves" spiritually, also through the practice of almsgiving, in order to grow in charity and recognize in the poor Christ Himself. In the Acts of the Apostles, we read that the Apostle Peter said to the cripple who was begging alms at the Temple gate: "I have no silver or gold, but what I have I give you; in the name of Jesus Christ the Nazarene, walk" (Acts 3,6). In giving alms, we offer something material, a sign of the greater gift that we can impart to others through the announcement and witness of Christ, in whose name is found true life. Let this time, then, be marked by a personal and community effort of attachment to Christ in order that we may be witnesses of His love. May Mary, Mother and faithful Servant of the Lord, help believers to enter the "spiritual battle" of Lent, armed with prayer, fasting and the practice of almsgiving, so as to arrive at the celebration of the Easter Feasts, renewed in spirit. With these wishes, I willingly impart to all my Apostolic Blessing.
From the Vatican, 30 October 2007
BENEDICTUS PP. XVI
© Copyright 2007 - Libreria Editrice Vaticana
Sunday, January 27, 2008
+Lee threatens Diocese of Virginia, if you don’t start giving Kate and I can’t keep suing
Article published Jan 26, 2008
www.washingtontimes.com
Bishop exhorts Episcopalians to fund diocese
January 26, 2008
By Julia Duin - Virginia Episcopal Bishop Peter J. Lee rebuked fellow Episcopalians yesterday for stinginess, saying the nation's largest Episcopal diocese is financially strapped because of the "continuing inability or unwillingness" of its churches to contribute.
Speaking at the annual diocesan council meeting at the Hyatt Regency Reston, he also revealed that the diocese has spent $2 million to date on a lawsuit involving 11 churches that left the diocese a year ago over differences in theology and the 2003 consecration of the openly homosexual New Hampshire Bishop V. Gene Robinson.
The diocese officially does not ordain homosexual clergy, although a resolution is on the table for today's meeting that would change that policy.
It also does not conduct "blessing" ceremonies for same-sex unions. However, a diocesan committee report, issued yesterday, said there was an "emerging consensus" among committee members to eventually allow such blessings.
"Scripture addresses lifelong committed relationships characterized by fidelity, monogamy, mutual affection and respect and the holy love" among homosexuals, the report said. A new commission will "identify practical steps" on how the diocese can minister to homosexual couples, it said.
The Episcopal Church has had multiple splits over sexual and theological issues, all of which have drained numerous dioceses of funds. The Virginia diocese's budget is up by 4.5 percent this year, but that has come at the expense of maintaining a staff of only 24 full- and part-time workers.
It's the smallest staff of the nation's five largest dioceses, said Bishop Lee, adding that there will be "unwanted turnover" unless larger salary increases are forthcoming.
"That was a departure for him to be that forthright," said Steve van Voorhees, a council teller. "He's never put money in his pastoral address before." Diocesan treasurer Mike Kerr said some churches have curtailed their giving out of fear that the money may go toward the lawsuit and have asked whether they can restrict where their funds go.
Calling restricted giving "a slippery slope," Mr. Kerr said that the $70,000 needed to service the $2 million line of credit is coming out of an endowment fund, not out of the diocese's $4.7 million 2008 budget.
He added that the diocese is fighting to win back properties now used by conservatives who fled the denomination and reminded delegates that four out of the 11 churches have been reconstituted as new congregations.
"I hope you'd expect your diocese to stand up for you rather than run, cave in or simply not care," he said to applause.
The 86,000-member diocese is one of a few in the country that does not assess its parishes a set percentage but instead lets those parishes give what they wish. As of midday yesterday, 20 churches had not handed in their 2008 pledges.
Average giving in Virginia is 6 percent of parish income, the lowest in the denomination. Only 27 churches — 14 percent of the total — in the diocese give proportionately to their income, officials said.
To drive home the point that all must give, diocesan officials cited the top giving parishes by name and had their representatives come forward. The largest amount of money given last year was $205,000 by Christ Church in Alexandria, they said. The largest percentage of income donated was by St. John's Episcopal Church in McLean at 16.5 percent.
www.washingtontimes.com
Bishop exhorts Episcopalians to fund diocese
January 26, 2008
By Julia Duin - Virginia Episcopal Bishop Peter J. Lee rebuked fellow Episcopalians yesterday for stinginess, saying the nation's largest Episcopal diocese is financially strapped because of the "continuing inability or unwillingness" of its churches to contribute.
Speaking at the annual diocesan council meeting at the Hyatt Regency Reston, he also revealed that the diocese has spent $2 million to date on a lawsuit involving 11 churches that left the diocese a year ago over differences in theology and the 2003 consecration of the openly homosexual New Hampshire Bishop V. Gene Robinson.
The diocese officially does not ordain homosexual clergy, although a resolution is on the table for today's meeting that would change that policy.
It also does not conduct "blessing" ceremonies for same-sex unions. However, a diocesan committee report, issued yesterday, said there was an "emerging consensus" among committee members to eventually allow such blessings.
"Scripture addresses lifelong committed relationships characterized by fidelity, monogamy, mutual affection and respect and the holy love" among homosexuals, the report said. A new commission will "identify practical steps" on how the diocese can minister to homosexual couples, it said.
The Episcopal Church has had multiple splits over sexual and theological issues, all of which have drained numerous dioceses of funds. The Virginia diocese's budget is up by 4.5 percent this year, but that has come at the expense of maintaining a staff of only 24 full- and part-time workers.
It's the smallest staff of the nation's five largest dioceses, said Bishop Lee, adding that there will be "unwanted turnover" unless larger salary increases are forthcoming.
"That was a departure for him to be that forthright," said Steve van Voorhees, a council teller. "He's never put money in his pastoral address before." Diocesan treasurer Mike Kerr said some churches have curtailed their giving out of fear that the money may go toward the lawsuit and have asked whether they can restrict where their funds go.
Calling restricted giving "a slippery slope," Mr. Kerr said that the $70,000 needed to service the $2 million line of credit is coming out of an endowment fund, not out of the diocese's $4.7 million 2008 budget.
He added that the diocese is fighting to win back properties now used by conservatives who fled the denomination and reminded delegates that four out of the 11 churches have been reconstituted as new congregations.
"I hope you'd expect your diocese to stand up for you rather than run, cave in or simply not care," he said to applause.
The 86,000-member diocese is one of a few in the country that does not assess its parishes a set percentage but instead lets those parishes give what they wish. As of midday yesterday, 20 churches had not handed in their 2008 pledges.
Average giving in Virginia is 6 percent of parish income, the lowest in the denomination. Only 27 churches — 14 percent of the total — in the diocese give proportionately to their income, officials said.
To drive home the point that all must give, diocesan officials cited the top giving parishes by name and had their representatives come forward. The largest amount of money given last year was $205,000 by Christ Church in Alexandria, they said. The largest percentage of income donated was by St. John's Episcopal Church in McLean at 16.5 percent.
On the Good News
"God Reigns in the World Through His Son Made Man"
VATICAN CITY, JAN. 27, 2008 (Zenit.org).- Here is a translation of the address Benedict XVI delivered today before reciting the midday Angelus with several thousand people gathered in St. Peter's Square.
**********
Dear Brothers and Sisters!In today's liturgy the evangelist Matthew, who will accompany us though this whole liturgical year, presents the beginning of Jesus' public mission. It essentially consists in the preaching of the kingdom of God and in the healing of the sick, to demonstrate that this kingdom has drawn near, indeed, it is already in our midst.
Jesus begins his preaching in Galilee, the region in which he grew up, a "marginal" territory in comparison to the center of the Jewish nation, which is Judea, and in it, Jerusalem. But the prophet Isaiah had already announced that this land, assigned to the tribes of Zebulun and Naphtali, would have a glorious future: The people immersed in darkness would see a great light (cf. Isaiah 8:23-9:1), the light of Christ and his Gospel (cf. Matthew 4:12-16).
The term "gospel" in Jesus' time was used by the Roman emperor's for their proclamations. Independently of the content, they were defined as "good news," that is, proclamations of salvation, because the emperor was considered the lord of the world and each of his edicts a portent of good. The application of this term to Jesus' preaching had a very critical meaning, as if to say: God, not the emperor, is the Lord of the world, and the true Gospel is that of Jesus Christ.
The "good news" that Jesus proclaims is summarized in these words: "The kingdom of God," or the kingdom of heaven, "is near" (Matthew 4:17; Mark 1:15). What does this expression mean? It certainly does not mean an earthly kingdom limited by space and time, but it proclaims that it is God who rules, that God is Lord and his lordship is present -- actual -- it is being realized.
The novelty of Christ's message is that in him God has drawn near, he already reigns in our midst, as the miracles and the healings that he accomplishes show. God reigns in the world through his Son made man, and with the force of the Holy Spirit, who is called "the finger of God" (cf. Luke 11:20). Where Jesus comes, the Creator Spirit brings life and men are cured of diseases of body and spirit. The lordship of God is thus manifested in the total healing of man. With this Jesus wants to reveal the countenance of the true God, the God who is near, full of mercy for every human being; the God who makes a gift to us of life in abundance, of his own life. The kingdom of God is for this reason life that affirms itself over death, the light of the truth that scatters the darkness of ignorance and falsehood.
Let us pray to Mary Most Holy that she obtain for the Church the same passion for the kingdom of God that animated the mission of Jesus Christ: passion for God, for his lordship of life and of love; passion for man, encountered in truth to give him the most precious treasure; the love of God, his Creator and Father.
[After the Angelus the Holy Father said the following in Italian:]
I greet with great affection the children and young people of Catholic Action of Rome, who have come, as every year, at the conclusion of the "Month of Peace," accompanied by the cardinal vicar, by parents and educators. Two of them are here by me, they have presented me with a message and shortly they will help me to release two doves, symbol of peace. Dear little friends, I know that you work on behalf of others your age who suffer from war and poverty. Continue along the road that Jesus has shown to us to build true peace!
Today we celebrate World Leprosy Day, begun 55 years ago by Raoul Follereau. To all those who suffer from this disease I offer my affectionate greeting, assuring you of a special prayer, which I extend to those who, in various ways, assist them, in particular to the volunteers of the Association of Friends of Raoul Follereau.
Last Monday, Jan. 21, I addressed a "Letter on the Urgent Task of Education" to the Diocese and the city of Rome. I wanted to offer in this way my own particular contribution to the formation of new generations, a difficult and crucial undertaking for the future of our city. On Saturday, Feb. 23, I will meet in a special audience in the Vatican all of those who, as educators or as children, adolescents and young people in formation, are most directly participants in the challenge of education, and I will symbolically consign this letter of mine to them.
[Translation by Joseph G. Trabbic]
[In English, he said:]
I greet all the English-speaking visitors present at today's Angelus. In this Sunday's Gospel, we hear how Jesus called his first apostles. At once they left everything and followed him. We too are called to be disciples of Jesus. Let us be ready to offer ourselves generously and whole-heartedly in his service. Upon all of you here today, and upon your families and loved ones at home, I invoke God's abundant blessings.
© Copyright 2008 -- Libreria Editrice Vaticana
VATICAN CITY, JAN. 27, 2008 (Zenit.org).- Here is a translation of the address Benedict XVI delivered today before reciting the midday Angelus with several thousand people gathered in St. Peter's Square.
**********
Dear Brothers and Sisters!In today's liturgy the evangelist Matthew, who will accompany us though this whole liturgical year, presents the beginning of Jesus' public mission. It essentially consists in the preaching of the kingdom of God and in the healing of the sick, to demonstrate that this kingdom has drawn near, indeed, it is already in our midst.
Jesus begins his preaching in Galilee, the region in which he grew up, a "marginal" territory in comparison to the center of the Jewish nation, which is Judea, and in it, Jerusalem. But the prophet Isaiah had already announced that this land, assigned to the tribes of Zebulun and Naphtali, would have a glorious future: The people immersed in darkness would see a great light (cf. Isaiah 8:23-9:1), the light of Christ and his Gospel (cf. Matthew 4:12-16).
The term "gospel" in Jesus' time was used by the Roman emperor's for their proclamations. Independently of the content, they were defined as "good news," that is, proclamations of salvation, because the emperor was considered the lord of the world and each of his edicts a portent of good. The application of this term to Jesus' preaching had a very critical meaning, as if to say: God, not the emperor, is the Lord of the world, and the true Gospel is that of Jesus Christ.
The "good news" that Jesus proclaims is summarized in these words: "The kingdom of God," or the kingdom of heaven, "is near" (Matthew 4:17; Mark 1:15). What does this expression mean? It certainly does not mean an earthly kingdom limited by space and time, but it proclaims that it is God who rules, that God is Lord and his lordship is present -- actual -- it is being realized.
The novelty of Christ's message is that in him God has drawn near, he already reigns in our midst, as the miracles and the healings that he accomplishes show. God reigns in the world through his Son made man, and with the force of the Holy Spirit, who is called "the finger of God" (cf. Luke 11:20). Where Jesus comes, the Creator Spirit brings life and men are cured of diseases of body and spirit. The lordship of God is thus manifested in the total healing of man. With this Jesus wants to reveal the countenance of the true God, the God who is near, full of mercy for every human being; the God who makes a gift to us of life in abundance, of his own life. The kingdom of God is for this reason life that affirms itself over death, the light of the truth that scatters the darkness of ignorance and falsehood.
Let us pray to Mary Most Holy that she obtain for the Church the same passion for the kingdom of God that animated the mission of Jesus Christ: passion for God, for his lordship of life and of love; passion for man, encountered in truth to give him the most precious treasure; the love of God, his Creator and Father.
[After the Angelus the Holy Father said the following in Italian:]
I greet with great affection the children and young people of Catholic Action of Rome, who have come, as every year, at the conclusion of the "Month of Peace," accompanied by the cardinal vicar, by parents and educators. Two of them are here by me, they have presented me with a message and shortly they will help me to release two doves, symbol of peace. Dear little friends, I know that you work on behalf of others your age who suffer from war and poverty. Continue along the road that Jesus has shown to us to build true peace!
Today we celebrate World Leprosy Day, begun 55 years ago by Raoul Follereau. To all those who suffer from this disease I offer my affectionate greeting, assuring you of a special prayer, which I extend to those who, in various ways, assist them, in particular to the volunteers of the Association of Friends of Raoul Follereau.
Last Monday, Jan. 21, I addressed a "Letter on the Urgent Task of Education" to the Diocese and the city of Rome. I wanted to offer in this way my own particular contribution to the formation of new generations, a difficult and crucial undertaking for the future of our city. On Saturday, Feb. 23, I will meet in a special audience in the Vatican all of those who, as educators or as children, adolescents and young people in formation, are most directly participants in the challenge of education, and I will symbolically consign this letter of mine to them.
[Translation by Joseph G. Trabbic]
[In English, he said:]
I greet all the English-speaking visitors present at today's Angelus. In this Sunday's Gospel, we hear how Jesus called his first apostles. At once they left everything and followed him. We too are called to be disciples of Jesus. Let us be ready to offer ourselves generously and whole-heartedly in his service. Upon all of you here today, and upon your families and loved ones at home, I invoke God's abundant blessings.
© Copyright 2008 -- Libreria Editrice Vaticana
Saturday, January 26, 2008
New Anglican American bishop to visit Christ Church Sunday
Midland Reporter-Telegram
By Jennifer Edwards
The new Anglican bishop for protesting Episcopal churches, including Christ Church Midland, will pay a visit and lead worship Sunday.
On Sept. 2, Anglican Archbishop Henry Luke Orombi of Uganda consecrated the Rev. John Guernsey as bishop over all American Anglican congregations currently under the protection of the Uganda's Anglican Church.
Though he visited the area before his consecration, it will be the first time he's visited Christ Church Midland, he said. While here, he'll also visit Good Shepherd Church in San Angelo and an emerging group in Lubbock.
He'll a lso install The Rev. Tom Talbot as youth minister at Christ Church, The Rev. Jonathan Hartzer, assistant rector, said.
"My purpose is ... to be pastorally supportive of these congregations and missions," said Guernsey, who hails from Falls Church, Va. "I'm coming to Midland to talk about the worth of sharing our faith. That's what I'll be preaching about."
Leadership at Christ Church is looking forward with excitement to the visit.
"We're thrilled that he has found time for us and our other two West Texas Anglican congregations so soon," said the Rev. Tom Finnie, Christ Church rector. "We respect the fact that he is busy and cherish the time he is giving us."
It's evident that as the bishop for the American churches, he will have a growing task ahead of him. Soft-spoken and with a bookish look, the Yale graduate has seen the number of churches allied with Uganda skyrocket before, during and after his consecration.
In June 2007, the Ugandan church reported 26 American congregations. In September, the number had risen to 33. Now, the total is 44, Guernsey said.
There are many other American Anglican churches that have sought shelter and affiliation with other foreign churches, many in Africa and South America. Guernsey estimates that number to be more than 300.
Though it's not the main purpose for his visit -- "This is not a political trip at all," he said -- Guernsey is currently working toward a larger goal.
If all goes well, a new nationwide Anglican church composed of those that broke with the U.S. Episcopal Church will be formed, and all of the dissenting churches allied overseas will be released to the new structure.
"The congregations are eager to put the difficulties and church conflicts behind them," he said.
Guernsey said many of the protesting churches have met and formed a group called "Common Cause" in order to create a United Anglican Church in America. Once that's formed, overseas churches affiliated with the American churches will release their charges.
"We are not going to be permanently under these churches; that's temporary protection for us," he said.
The Web site for the group, www.united-anglicans.org, hosts a timeline of goals that must be met in order to create the new body. However, no dates are yet given and work toward that goal is ongoing.
A major topic of concern is accommodating different beliefs in individual congregations, such as the ordination of women, according to the site. Finding a way to allow churches to follow their consciences is a key concern.
For its part, Christ Church leadership looks forward to moving forward.
"We still believe in the Anglican way of being Christian, which includes a healthy love for Scripture and a traditional emphasis on the sacraments," Finnie said. "The new structure allows us to pursue both without distraction."
------
On the Net:
www.united-anglicans.org includes a timeline and step-by-step plan.
Christ Church Midland:
www.christchurchmidland.org
By Jennifer Edwards
The new Anglican bishop for protesting Episcopal churches, including Christ Church Midland, will pay a visit and lead worship Sunday.
On Sept. 2, Anglican Archbishop Henry Luke Orombi of Uganda consecrated the Rev. John Guernsey as bishop over all American Anglican congregations currently under the protection of the Uganda's Anglican Church.
Though he visited the area before his consecration, it will be the first time he's visited Christ Church Midland, he said. While here, he'll also visit Good Shepherd Church in San Angelo and an emerging group in Lubbock.
He'll a lso install The Rev. Tom Talbot as youth minister at Christ Church, The Rev. Jonathan Hartzer, assistant rector, said.
"My purpose is ... to be pastorally supportive of these congregations and missions," said Guernsey, who hails from Falls Church, Va. "I'm coming to Midland to talk about the worth of sharing our faith. That's what I'll be preaching about."
Leadership at Christ Church is looking forward with excitement to the visit.
"We're thrilled that he has found time for us and our other two West Texas Anglican congregations so soon," said the Rev. Tom Finnie, Christ Church rector. "We respect the fact that he is busy and cherish the time he is giving us."
It's evident that as the bishop for the American churches, he will have a growing task ahead of him. Soft-spoken and with a bookish look, the Yale graduate has seen the number of churches allied with Uganda skyrocket before, during and after his consecration.
In June 2007, the Ugandan church reported 26 American congregations. In September, the number had risen to 33. Now, the total is 44, Guernsey said.
There are many other American Anglican churches that have sought shelter and affiliation with other foreign churches, many in Africa and South America. Guernsey estimates that number to be more than 300.
Though it's not the main purpose for his visit -- "This is not a political trip at all," he said -- Guernsey is currently working toward a larger goal.
If all goes well, a new nationwide Anglican church composed of those that broke with the U.S. Episcopal Church will be formed, and all of the dissenting churches allied overseas will be released to the new structure.
"The congregations are eager to put the difficulties and church conflicts behind them," he said.
Guernsey said many of the protesting churches have met and formed a group called "Common Cause" in order to create a United Anglican Church in America. Once that's formed, overseas churches affiliated with the American churches will release their charges.
"We are not going to be permanently under these churches; that's temporary protection for us," he said.
The Web site for the group, www.united-anglicans.org, hosts a timeline of goals that must be met in order to create the new body. However, no dates are yet given and work toward that goal is ongoing.
A major topic of concern is accommodating different beliefs in individual congregations, such as the ordination of women, according to the site. Finding a way to allow churches to follow their consciences is a key concern.
For its part, Christ Church leadership looks forward to moving forward.
"We still believe in the Anglican way of being Christian, which includes a healthy love for Scripture and a traditional emphasis on the sacraments," Finnie said. "The new structure allows us to pursue both without distraction."
------
On the Net:
www.united-anglicans.org includes a timeline and step-by-step plan.
Christ Church Midland:
www.christchurchmidland.org
DALLAS: AMIA Conference Draws Record Crowd to Hear Call to Grow Church
Opening Celebration Service Rings with Joy & Praise. Rwandan HOB Present
By David W. Virtue
www.virtueonline.org
1/24/2008
Announcing that this was the largest turnout ever in the history of the Anglican Mission in the Americas (AMIA), a jubilant Bishop Chuck Murphy stood before nearly 1,700 evangelical Anglicans at their winter conference, to announce a broad plan to reach 130 million unchurched Americans.
"God has given us a vision he has given us a dream to think big. Don't think in small categories, dream real big. We must continue to think, don't relax or step back God has given us the dream to dream big. We are called to expect great things from God and attempt great things for God and that requires us to think big," he told an expectant audience.
"God is pulling together His people from the US, Canada and across the world. This is our eighth winter conference. We have people from 37 states and the District of Columbia. We have representatives from 13 different countries - from Canada in the north to South America, from Europe, Africa and Asia, God's people are celebrating what God is doing in and through the AMIA."
Acknowledging that the AMIA was formed and birthed from very fragile beginnings with many folks not understanding what they were about and with many not embracing the initial vision, Murphy said that because of the mission's growth, AMiA now stood for the Anglican Mission in the Americas, expanding its name as its vision expanded.
"God has led us step by step. In 2000, we had 11 congregations; in 2001 we grew to 38, then 52 and then 58 till 2004 we had 70. We then met some resistance. In 2006, we had 108 and by the end of 2007 we had 133. Last year we planted 25 new congregations - one every two weeks - with 62 in the pipeline served by six new networks. It is truly phenomenal. We have moved into Mexico, Bogotá and Puerto Rico...the former things have come and new things are in the pipeline."
Citing the conference theme found in Isaiah "Behold, the former things have come to pass, and new things I now declare; before they spring forth I tell you of them. Sing to the LORD a new song..." Murphy said "We are claiming this for this conference and the former things have unfolded and we are seeing the new things He is about to do. The new things are going to spring forth in this conference and into the New Year. The first seven years was only just the beginning."
The AMiA leader said the conference has drawn three Anglican archbishops, three retired archbishops, 19 Anglican bishops from Canada, the US, England, Africa and the entire House of Bishops of the Province of Rwanda. A representative from the Province of Uganda was also present, with 80 international guests and 16 representatives from major Anglican missions and seminaries and Common Cause bishops from nine jurisdictions that included bishops from the Reformed Episcopal Church. Also present was the leader of orthodoxy in the Episcopal Church, the Rt. Rev. Robert Duncan, Bishop of Pittsburgh. Representative from orthodox seminaries TESM, Nashotah House and St. Augustine seminary in Peru were also on hand. A number of retired Episcopal bishops were present including the Rt. Rev. C. FitzSimons Allison and Bishop Alex Dickson.
"God has brought us here for an appointment time. God is doing a new thing, and these leaders present affirm that," said Murphy.
Recalling the history of what was then the Anglican Mission in America, Murphy said that the initial group traveled to Africa, visiting Kampala and Rwanda and then Singapore. "We wanted to bear a bold witness to God's work with the anointing of God's Spirit. Our faith was built and strengthened over time. Our missionary bishops made the cover of TIME magazine. Now we are in Dallas where people think big and where we will explore a bold new vision.
"We are spreading out in different provinces in Canada and in 38 states in the U.S. How does this keep happening? We are not that clever, we are not that creative or slick. We are a group of people saying yes Lord here am I send me. We are establishing clusters of congregations in missions in places like central Florida, the Gulf Coast, the heart of America, throughout Canada with a growing Hispanic initiative. We have six more networks planned. God is on the move and we see it. We now have two canon missionaries." Murphy mentioned the Rev. Doc Loomis and the Rev. Mike Murphy who were breaking new territory.
Three new bishops will be consecrated for service in the AMiA as part of the conference agenda with a special service scheduled for 9:00am on Saturday in the Lone Start Ballroom of the Dallas Adams Mark hotel. They include the Rev. Terrell Glenn, rector of All Saints Church, Pawleys Island, SC; the Rev. Philip Jones, rector of St. Andrew's Anglican Church, Little Rock, Arkansas; and the Rev. John Miller, rector of Prince of Peace Anglican Church, Melbourne, Florida. "I believe they will bring additional strength to the Anglican Mission's Council of Bishops as we seek to break into new territory and reach out to the 130 million unchurched in North America," said Murphy. The AMIA will now have seven missionary bishops serving more than 133 parishes with 62 in the pipeline.
Hands will be laid on them by the entire House of Bishops of the Province of Rwanda which has written a new constitution that includes the AMIA as an intrinsic part of the province that can never be eliminated.
Following their consecration, the new bishops will continue to serve as rectors (senior pastors) of their respective congregations while assuming the added responsibilities of a missionary bishop. They will join Bishops Murphy, Thad Barnum, Sandy Greene and T.J. Johnston as members of the Anglican Mission Council of Bishops.
Among the featured conference speakers are theologian Dr. J.I. Packer, newly consecrated London Bishop Sandy Millar, Reformed theologian Rev. Dr. John H. Armstrong and Mrs. Judith MacNutt.
Murphy said AMIA has produced the 1662 Book of Common Prayer in contemporary English with a first printing in the works. This was the work of two theologians the Rev. Dr. John H. Rodgers Interim Dean at TESM in Ambridge and US Prayer Book President the Rev. Dr. Peter Toon.
Murphy said that AMIA had launched a capital campaign with some $5 million raised. "Money allows mission to move beyond the present budget. Money is the muscle that makes things happen."
Some things are constant in 2008, said Murphy. "Our calling, our missionary order. We are a mission nothing less. Our values have not changed we are committed to Jesus Christ. We remain evangelistic. Our authentic worship is not going to change, or our commitment to prayer. We are investing beyond our own agenda. We won't change our unity and diversity. We have three streams - Evangelical, Catholic and Charismatic. We are going to focus on the 130 million unchurched on this continent, we anticipate a huge harvest.
"We are not creating a new wineskin; we are not creating a new church or new province. Our call is specific. We are called by God to move out and bring those who don't know Jesus Christ and to bring them into a relationship with him."
END
By David W. Virtue
www.virtueonline.org
1/24/2008
Announcing that this was the largest turnout ever in the history of the Anglican Mission in the Americas (AMIA), a jubilant Bishop Chuck Murphy stood before nearly 1,700 evangelical Anglicans at their winter conference, to announce a broad plan to reach 130 million unchurched Americans.
"God has given us a vision he has given us a dream to think big. Don't think in small categories, dream real big. We must continue to think, don't relax or step back God has given us the dream to dream big. We are called to expect great things from God and attempt great things for God and that requires us to think big," he told an expectant audience.
"God is pulling together His people from the US, Canada and across the world. This is our eighth winter conference. We have people from 37 states and the District of Columbia. We have representatives from 13 different countries - from Canada in the north to South America, from Europe, Africa and Asia, God's people are celebrating what God is doing in and through the AMIA."
Acknowledging that the AMIA was formed and birthed from very fragile beginnings with many folks not understanding what they were about and with many not embracing the initial vision, Murphy said that because of the mission's growth, AMiA now stood for the Anglican Mission in the Americas, expanding its name as its vision expanded.
"God has led us step by step. In 2000, we had 11 congregations; in 2001 we grew to 38, then 52 and then 58 till 2004 we had 70. We then met some resistance. In 2006, we had 108 and by the end of 2007 we had 133. Last year we planted 25 new congregations - one every two weeks - with 62 in the pipeline served by six new networks. It is truly phenomenal. We have moved into Mexico, Bogotá and Puerto Rico...the former things have come and new things are in the pipeline."
Citing the conference theme found in Isaiah "Behold, the former things have come to pass, and new things I now declare; before they spring forth I tell you of them. Sing to the LORD a new song..." Murphy said "We are claiming this for this conference and the former things have unfolded and we are seeing the new things He is about to do. The new things are going to spring forth in this conference and into the New Year. The first seven years was only just the beginning."
The AMiA leader said the conference has drawn three Anglican archbishops, three retired archbishops, 19 Anglican bishops from Canada, the US, England, Africa and the entire House of Bishops of the Province of Rwanda. A representative from the Province of Uganda was also present, with 80 international guests and 16 representatives from major Anglican missions and seminaries and Common Cause bishops from nine jurisdictions that included bishops from the Reformed Episcopal Church. Also present was the leader of orthodoxy in the Episcopal Church, the Rt. Rev. Robert Duncan, Bishop of Pittsburgh. Representative from orthodox seminaries TESM, Nashotah House and St. Augustine seminary in Peru were also on hand. A number of retired Episcopal bishops were present including the Rt. Rev. C. FitzSimons Allison and Bishop Alex Dickson.
"God has brought us here for an appointment time. God is doing a new thing, and these leaders present affirm that," said Murphy.
Recalling the history of what was then the Anglican Mission in America, Murphy said that the initial group traveled to Africa, visiting Kampala and Rwanda and then Singapore. "We wanted to bear a bold witness to God's work with the anointing of God's Spirit. Our faith was built and strengthened over time. Our missionary bishops made the cover of TIME magazine. Now we are in Dallas where people think big and where we will explore a bold new vision.
"We are spreading out in different provinces in Canada and in 38 states in the U.S. How does this keep happening? We are not that clever, we are not that creative or slick. We are a group of people saying yes Lord here am I send me. We are establishing clusters of congregations in missions in places like central Florida, the Gulf Coast, the heart of America, throughout Canada with a growing Hispanic initiative. We have six more networks planned. God is on the move and we see it. We now have two canon missionaries." Murphy mentioned the Rev. Doc Loomis and the Rev. Mike Murphy who were breaking new territory.
Three new bishops will be consecrated for service in the AMiA as part of the conference agenda with a special service scheduled for 9:00am on Saturday in the Lone Start Ballroom of the Dallas Adams Mark hotel. They include the Rev. Terrell Glenn, rector of All Saints Church, Pawleys Island, SC; the Rev. Philip Jones, rector of St. Andrew's Anglican Church, Little Rock, Arkansas; and the Rev. John Miller, rector of Prince of Peace Anglican Church, Melbourne, Florida. "I believe they will bring additional strength to the Anglican Mission's Council of Bishops as we seek to break into new territory and reach out to the 130 million unchurched in North America," said Murphy. The AMIA will now have seven missionary bishops serving more than 133 parishes with 62 in the pipeline.
Hands will be laid on them by the entire House of Bishops of the Province of Rwanda which has written a new constitution that includes the AMIA as an intrinsic part of the province that can never be eliminated.
Following their consecration, the new bishops will continue to serve as rectors (senior pastors) of their respective congregations while assuming the added responsibilities of a missionary bishop. They will join Bishops Murphy, Thad Barnum, Sandy Greene and T.J. Johnston as members of the Anglican Mission Council of Bishops.
Among the featured conference speakers are theologian Dr. J.I. Packer, newly consecrated London Bishop Sandy Millar, Reformed theologian Rev. Dr. John H. Armstrong and Mrs. Judith MacNutt.
Murphy said AMIA has produced the 1662 Book of Common Prayer in contemporary English with a first printing in the works. This was the work of two theologians the Rev. Dr. John H. Rodgers Interim Dean at TESM in Ambridge and US Prayer Book President the Rev. Dr. Peter Toon.
Murphy said that AMIA had launched a capital campaign with some $5 million raised. "Money allows mission to move beyond the present budget. Money is the muscle that makes things happen."
Some things are constant in 2008, said Murphy. "Our calling, our missionary order. We are a mission nothing less. Our values have not changed we are committed to Jesus Christ. We remain evangelistic. Our authentic worship is not going to change, or our commitment to prayer. We are investing beyond our own agenda. We won't change our unity and diversity. We have three streams - Evangelical, Catholic and Charismatic. We are going to focus on the 130 million unchurched on this continent, we anticipate a huge harvest.
"We are not creating a new wineskin; we are not creating a new church or new province. Our call is specific. We are called by God to move out and bring those who don't know Jesus Christ and to bring them into a relationship with him."
END
Friday, January 25, 2008
American RTL Rebukes Ann Coulter
Coulter Endorses Pro-Abortion Mitt Romney
DENVER, Jan. 25 /Christian Newswire/ -- American RTL Action president Steve Curtis is challenging the wisdom and pro-life leadership of Ann Coulter for her endorsement of pro-abortion Mitt Romney for president. The group's ARTLaction.com site documents Romney's recent promotion of child killing with links to official government websites, Romney's own campaign, mainstream sources, and audio and video clips of the candidate himself:
Mitt Romney claims, "On every piece of legislation, I came down on the side of life." "That is a lie," said Curtis, former chairman of the Colorado Republican Party. In April 2006 Romney signed the Massachusetts Health Care Reform Plan that pays for even elective abortions. Today he falsely claims a 1981 court ruling about "medically necessary" abortions forced him to provide tax-funded elective abortion, showing he prioritizes socialized "health care" over protecting kids, even when that "health care" actually intentionally kills children. Romney gave a permanent seat on the Massachusetts payment policy advisory board to the nation's leading abortionists at Planned Parenthood. Romney signed the 2005 bill that promotes chemical abortions with Plan B. As Governor he appointed openly pro-abortion Democrat Matt Nestor to a district court; and disputing a ruling from his own state health department Romney personally argued that pro-life hospitals must dispense abortifacients.
Romney claims to have been personally pro-life for many years, but also claims a recent pro-life conversion on Nov. 9, 2004 while talking to Harvard researcher Douglas Melton about embryonic stem cells. However Mitt still openly supports killing the baby of a rapist, and killing the tiniest of humans for research. Dr. Melton has even disputed Romney's account of their conversation, and "pro-life" Romney even attended a fundraiser for Planned Parenthood. During the years that Romney says he was personally pro-life he aggressively claimed to be second-to-none in asserting abortion as an essential right. And in October 2005 Romney asked the federal government for a waiver for a major increase in funding for abortion "counseling" and for tax-funded abortifacients.
Coulter repeatedly suggests in a Jan. 16, 2008 column that pro-lifers should let liberals help them pick their nominee. "The candidate Republicans should be clamoring for is the one liberals are feverishly denouncing... Mitt Romney." Coulter mocked primary voters who "do absolutely zero research on the candidates" and then she concluded without presenting any legislative research but instead mouthing Mitt's own sound bite, that "Romney governed as a pro-lifer."
"She is good at debunking claims," said Curtis, "so she should go to our website and try to disprove our damning evidence that Romney is aggressively pro- abortion. Romney has deceived Ann Coulter and maintained his godless pro-abortion position."
"The evidence is indisputable-- Mitt Romney is lying to get Christian votes," said vice president of ARTL Action, Columbine dad Brian Rohrbough. "When 'pro- life' leaders lie, more innocent children will die, so Ann has either been tricked, or is helping him trick others. American RTL is calling Coulter to account." In the early primary contests the new 527 group American RTL Action ran anti-Mitt TV ads only in Iowa and South Carolina, the two states where Romney was trounced because his pro-abortion actions were exposed.
Corroborating links at www.ARTLaction.com
Christian Newswire
DENVER, Jan. 25 /Christian Newswire/ -- American RTL Action president Steve Curtis is challenging the wisdom and pro-life leadership of Ann Coulter for her endorsement of pro-abortion Mitt Romney for president. The group's ARTLaction.com site documents Romney's recent promotion of child killing with links to official government websites, Romney's own campaign, mainstream sources, and audio and video clips of the candidate himself:
Mitt Romney claims, "On every piece of legislation, I came down on the side of life." "That is a lie," said Curtis, former chairman of the Colorado Republican Party. In April 2006 Romney signed the Massachusetts Health Care Reform Plan that pays for even elective abortions. Today he falsely claims a 1981 court ruling about "medically necessary" abortions forced him to provide tax-funded elective abortion, showing he prioritizes socialized "health care" over protecting kids, even when that "health care" actually intentionally kills children. Romney gave a permanent seat on the Massachusetts payment policy advisory board to the nation's leading abortionists at Planned Parenthood. Romney signed the 2005 bill that promotes chemical abortions with Plan B. As Governor he appointed openly pro-abortion Democrat Matt Nestor to a district court; and disputing a ruling from his own state health department Romney personally argued that pro-life hospitals must dispense abortifacients.
Romney claims to have been personally pro-life for many years, but also claims a recent pro-life conversion on Nov. 9, 2004 while talking to Harvard researcher Douglas Melton about embryonic stem cells. However Mitt still openly supports killing the baby of a rapist, and killing the tiniest of humans for research. Dr. Melton has even disputed Romney's account of their conversation, and "pro-life" Romney even attended a fundraiser for Planned Parenthood. During the years that Romney says he was personally pro-life he aggressively claimed to be second-to-none in asserting abortion as an essential right. And in October 2005 Romney asked the federal government for a waiver for a major increase in funding for abortion "counseling" and for tax-funded abortifacients.
Coulter repeatedly suggests in a Jan. 16, 2008 column that pro-lifers should let liberals help them pick their nominee. "The candidate Republicans should be clamoring for is the one liberals are feverishly denouncing... Mitt Romney." Coulter mocked primary voters who "do absolutely zero research on the candidates" and then she concluded without presenting any legislative research but instead mouthing Mitt's own sound bite, that "Romney governed as a pro-lifer."
"She is good at debunking claims," said Curtis, "so she should go to our website and try to disprove our damning evidence that Romney is aggressively pro- abortion. Romney has deceived Ann Coulter and maintained his godless pro-abortion position."
"The evidence is indisputable-- Mitt Romney is lying to get Christian votes," said vice president of ARTL Action, Columbine dad Brian Rohrbough. "When 'pro- life' leaders lie, more innocent children will die, so Ann has either been tricked, or is helping him trick others. American RTL is calling Coulter to account." In the early primary contests the new 527 group American RTL Action ran anti-Mitt TV ads only in Iowa and South Carolina, the two states where Romney was trounced because his pro-abortion actions were exposed.
Corroborating links at www.ARTLaction.com
Christian Newswire
The “Secret” Sacrament of the Archbishop of Canterbury
Commentary: The “Secret” Sacrament of the Archbishop of Canterbury
By Randy Sly
1/25/2008
CatholicOnline.org
An on-going story revolving around the activities of the Archbishop of Canterbury will not go away quietly. At the end of November the archbishop presided at a secret Eucharistic service with a group of homosexual Anglicans in London. While the event did, in fact, take place, it really wasn’t much of a secret, it upset many church leaders within Anglicanism, and it points to a fatal flaw.
WASHINGTON (Catholic Online) – Since September rumors had been flying around England of a secret Communion service scheduled to be held at St. Peter’s, Eaton Square, for homosexual, lesbian, bisexual and transgender clergy and their partners with the Archbishop of Canterbury, Dr. Rowan Williams, presiding.
A September 18, 2007 article in The Times Online even carried the title of his sermon, “Present realities and future possibilities for lesbians and gay men in the Church”.
The service, part of a larger venue, was held November 29, 2007 in All Hallows by the Tower Church, in London, after the original location, St Peter's Church in Belgravia, was "outed" on the Church Society website. The move was intended to be a way to avoid media attention.
The gathering was organized by the Clergy Consultation, a support group for gay clergy, ordinands and Anglican monks and nuns. The consultation, actually called the Lesbian and Gay Clergy Consultation, began in 1976 by three Anglican priests as a support network for gay clergy.
Membership throughout United Kingdom has varied between 250 and 450 people. The group meets semi-annually for a presentation, discussion, worship and a meal.
According to The Times, secrecy was so tight that a list of those attending was to be shredded after being reviewed by Dr. Williams.
A spokeswoman for the Archbishop stated: “The Archbishop of Canterbury is committed to the listening process which was agreed at the Lambeth Conference in 1998 as part of the discussions on human sexuality. That means listening to and engaging with gay and lesbian clergy in a pastorally sensitive setting.”
The actions of the Archbishop of Canterbury raise the question of how far he will go, how much protocol he will breech, and how much Christian teaching he will ignore for the sake of denominational unity.
Of major concern to Church officials is the essential teachings of the Christian faith with relationship to the Eucharist. Christopher Sugden, Executive Secretary of Anglican Mainstream, an evangelical movement within the Anglican Church was alarmed about a service “… with the call for people to repent of their sins and live a new life with those who clearly have no intention of changing their behaviour.”
The Rev Rod Thomas, chairman of the Church of England's influential Reform grouping, said: "There are two issues here - one is whether the Archbishop should have presided at this service in the first place.
"The fact he did was quite provocative for those that hold to a biblical position on homosexuality.
"I think it has been his desire to try to accommodate both sides of this debate that has led to the current break-up of the Anglican church. It has actually increased the sense of indiscipline.
"As far as consulting the Bishop, I think the norm is that you do, but if this had been an uncontroversial issue then nobody would have started questioning whether or not he had broken canon law."
A second concern involved the ignoring of protocol, as the Bishop of London was not notified of a church activity taking place within his jurisdiction.
The Times emailed the Dr. Williams’ predecessor, Lord George Carey, and asked if such a thing would have happened in his day. He replied, “I am sure that Rowan was acting for the very best of reasons viz. to show that he cares for all and wishes to hold minorities in the church.
“What would I have done? I would not have agreed to a private Eucharist; after all, the Eucharist, by definition, is open to all Christians. I am surprised to hear that the Bishop of London’s permission was not sought. Check your facts. If that is so then it is a failure of courtesy but it could be a staff member’s fault! Happy Christmas”.
Sudgen stated, “"It is an embarrassment to the Bishop of London who had previously told his synod it would not be taking place at St Peter's Church. When it took place elsewhere, it looked as if he had been withholding information."
Canon law of the Anglican Church declares that "every bishop is within his diocese, the principal master, and to him belongs the right...of ordering, controlling and authorising all services in churches". From this standpoint, the Archbishop may be found even in violation of church law.
Yet, another section allows ministers to invite a "priest or deacon" to serve in their church for up to seven days without telling the bishop, which may give Dr. Williams canonical permission for his actions.
Lambeth Palace stated that the Archbishop did not have to inform the Bishop since the invitation to participate involved a group not a parish.
However one wants to interpret Canon Law or exceptions to protocol, the issue still comes down to good manners, where the one who stands as the honorary head of the church should also serve as the highest example of proper ecclesiastical etiquette.
Even those encouraging the dialog were not all delighted with the idea of a clandestine gathering. Revered Richard Kirker, of the Lesbian and Gay Christian Movement, criticized Dr Williams for trying to hold a Communion service in secret.
“We are astonished at the attempts to make the meeting clandestine when it would be far better to have this in the open,” Rev. Kirker declared. “The fact that he wants to go there without anyone knowing he’s going there makes it quite clear that he has an attitude towards the event that he doesn’t have at any other meetings.”
Special treatment seems to have increased sensitivity on both sides of the sexuality issue.
"The fact he did was quite provocative for those that hold to a biblical position on homosexuality,” stated The Rev Rod Thomas, chairman of the Church of England's Reform grouping, a conservative Anglican assembly. "I think it has been his desire to try to accommodate both sides of this debate that has led to the current break-up of the Anglican Church. It has actually increased the sense of indiscipline.”
Part of the problem with Dr. Williams approach to schism is the way in which he is trying to be the only point of unity between the factions in tension. As long as each faction of the church can have relationship with him, he feels unity can be achieved.
The problem is much greater than just a relationship with the Archbishop of Canterbury as a person. While the Anglican Communion qualifies its members by their relationship with Canterbury, that relationship has been historically built upon the faithfulness of Canterbury to Christian faith as it has been understood within Protestant Anglicanism.
It is this fundamental understanding of the Christian faith which is said to be incarnate within the honorary position of the Archbishop and Lambeth Palace. Over the past quarter to half-century the battle for the fundamentals of this expression of faith has been in contention.
Most recently issues like women’s ordination and human sexuality have become the foci for battles within local parishes and dioceses in many Anglican jurisdictions. In America, the consecration of an openly gay bishop, which included participation by his partner, brought the matter of sexuality – and homosexuality in particular – to the forefront.
On the one hand, the Anglican Communion has been dealing with the Episcopal Church U.S.A., the official branch of Anglicanism is the United States, in a punitive way concerning this issue, the words and actions of their senior bishop seem to run at cross purposes.
Dom Gregory Dix, the famous Anglican theologian, stated in his essay on the Episcopate in the early church that a bishop has a two-fold responsibility, to stand for God to the church and to stand for the church to God. Both of these dynamics position the bishop as the active and accountable concerning the orthodoxy of his jurisdiction.
All too often bishops have been seen – and probably have viewed themselves – as church officials whose responsibilities are temporal rather than spiritual. Former Bishop of Oxford, The Right Reverend Dr. Kenneth Kirk, offered that observation in writing “The Apostolic Ministry.”
It would seem that the Church of England may find itself working so hard to appease its spurious factions that she loses sight of why the Church exists in the first place. Some may argue that this is already the case in at least a portion of the Communion.
Of this, or any church, a bishop is called to be the defender of the faith, whose work it is to bring the faithful into a proper relationship with Jesus Christ and to be a teacher of that faith, as it has been passed down from our Lord and His Apostles in Scripture and tradition.
In the Anglican Order for Holy Communion, 1948, the following invitation was given prior to offering the General Confession: “You that do truly and earnestly repent you of your sins and offences committed to Almighty God, and be in love and charity with your neighbours, and intend to lead a new life, and heartily to follow the commandments of God, and to walk from henceforth in his holy ways; draw near, and take this holy Sacrament to your comfort, make your humble Confession to Almighty God, and to his holy Church, here gathered together in his Name, meekly kneeling upon your knees.”
It would seem that now is a good time for the Communion to reflect upon the words of their own liturgy, to repent and return to the work of faith.
By Randy Sly
1/25/2008
CatholicOnline.org
An on-going story revolving around the activities of the Archbishop of Canterbury will not go away quietly. At the end of November the archbishop presided at a secret Eucharistic service with a group of homosexual Anglicans in London. While the event did, in fact, take place, it really wasn’t much of a secret, it upset many church leaders within Anglicanism, and it points to a fatal flaw.
WASHINGTON (Catholic Online) – Since September rumors had been flying around England of a secret Communion service scheduled to be held at St. Peter’s, Eaton Square, for homosexual, lesbian, bisexual and transgender clergy and their partners with the Archbishop of Canterbury, Dr. Rowan Williams, presiding.
A September 18, 2007 article in The Times Online even carried the title of his sermon, “Present realities and future possibilities for lesbians and gay men in the Church”.
The service, part of a larger venue, was held November 29, 2007 in All Hallows by the Tower Church, in London, after the original location, St Peter's Church in Belgravia, was "outed" on the Church Society website. The move was intended to be a way to avoid media attention.
The gathering was organized by the Clergy Consultation, a support group for gay clergy, ordinands and Anglican monks and nuns. The consultation, actually called the Lesbian and Gay Clergy Consultation, began in 1976 by three Anglican priests as a support network for gay clergy.
Membership throughout United Kingdom has varied between 250 and 450 people. The group meets semi-annually for a presentation, discussion, worship and a meal.
According to The Times, secrecy was so tight that a list of those attending was to be shredded after being reviewed by Dr. Williams.
A spokeswoman for the Archbishop stated: “The Archbishop of Canterbury is committed to the listening process which was agreed at the Lambeth Conference in 1998 as part of the discussions on human sexuality. That means listening to and engaging with gay and lesbian clergy in a pastorally sensitive setting.”
The actions of the Archbishop of Canterbury raise the question of how far he will go, how much protocol he will breech, and how much Christian teaching he will ignore for the sake of denominational unity.
Of major concern to Church officials is the essential teachings of the Christian faith with relationship to the Eucharist. Christopher Sugden, Executive Secretary of Anglican Mainstream, an evangelical movement within the Anglican Church was alarmed about a service “… with the call for people to repent of their sins and live a new life with those who clearly have no intention of changing their behaviour.”
The Rev Rod Thomas, chairman of the Church of England's influential Reform grouping, said: "There are two issues here - one is whether the Archbishop should have presided at this service in the first place.
"The fact he did was quite provocative for those that hold to a biblical position on homosexuality.
"I think it has been his desire to try to accommodate both sides of this debate that has led to the current break-up of the Anglican church. It has actually increased the sense of indiscipline.
"As far as consulting the Bishop, I think the norm is that you do, but if this had been an uncontroversial issue then nobody would have started questioning whether or not he had broken canon law."
A second concern involved the ignoring of protocol, as the Bishop of London was not notified of a church activity taking place within his jurisdiction.
The Times emailed the Dr. Williams’ predecessor, Lord George Carey, and asked if such a thing would have happened in his day. He replied, “I am sure that Rowan was acting for the very best of reasons viz. to show that he cares for all and wishes to hold minorities in the church.
“What would I have done? I would not have agreed to a private Eucharist; after all, the Eucharist, by definition, is open to all Christians. I am surprised to hear that the Bishop of London’s permission was not sought. Check your facts. If that is so then it is a failure of courtesy but it could be a staff member’s fault! Happy Christmas”.
Sudgen stated, “"It is an embarrassment to the Bishop of London who had previously told his synod it would not be taking place at St Peter's Church. When it took place elsewhere, it looked as if he had been withholding information."
Canon law of the Anglican Church declares that "every bishop is within his diocese, the principal master, and to him belongs the right...of ordering, controlling and authorising all services in churches". From this standpoint, the Archbishop may be found even in violation of church law.
Yet, another section allows ministers to invite a "priest or deacon" to serve in their church for up to seven days without telling the bishop, which may give Dr. Williams canonical permission for his actions.
Lambeth Palace stated that the Archbishop did not have to inform the Bishop since the invitation to participate involved a group not a parish.
However one wants to interpret Canon Law or exceptions to protocol, the issue still comes down to good manners, where the one who stands as the honorary head of the church should also serve as the highest example of proper ecclesiastical etiquette.
Even those encouraging the dialog were not all delighted with the idea of a clandestine gathering. Revered Richard Kirker, of the Lesbian and Gay Christian Movement, criticized Dr Williams for trying to hold a Communion service in secret.
“We are astonished at the attempts to make the meeting clandestine when it would be far better to have this in the open,” Rev. Kirker declared. “The fact that he wants to go there without anyone knowing he’s going there makes it quite clear that he has an attitude towards the event that he doesn’t have at any other meetings.”
Special treatment seems to have increased sensitivity on both sides of the sexuality issue.
"The fact he did was quite provocative for those that hold to a biblical position on homosexuality,” stated The Rev Rod Thomas, chairman of the Church of England's Reform grouping, a conservative Anglican assembly. "I think it has been his desire to try to accommodate both sides of this debate that has led to the current break-up of the Anglican Church. It has actually increased the sense of indiscipline.”
Part of the problem with Dr. Williams approach to schism is the way in which he is trying to be the only point of unity between the factions in tension. As long as each faction of the church can have relationship with him, he feels unity can be achieved.
The problem is much greater than just a relationship with the Archbishop of Canterbury as a person. While the Anglican Communion qualifies its members by their relationship with Canterbury, that relationship has been historically built upon the faithfulness of Canterbury to Christian faith as it has been understood within Protestant Anglicanism.
It is this fundamental understanding of the Christian faith which is said to be incarnate within the honorary position of the Archbishop and Lambeth Palace. Over the past quarter to half-century the battle for the fundamentals of this expression of faith has been in contention.
Most recently issues like women’s ordination and human sexuality have become the foci for battles within local parishes and dioceses in many Anglican jurisdictions. In America, the consecration of an openly gay bishop, which included participation by his partner, brought the matter of sexuality – and homosexuality in particular – to the forefront.
On the one hand, the Anglican Communion has been dealing with the Episcopal Church U.S.A., the official branch of Anglicanism is the United States, in a punitive way concerning this issue, the words and actions of their senior bishop seem to run at cross purposes.
Dom Gregory Dix, the famous Anglican theologian, stated in his essay on the Episcopate in the early church that a bishop has a two-fold responsibility, to stand for God to the church and to stand for the church to God. Both of these dynamics position the bishop as the active and accountable concerning the orthodoxy of his jurisdiction.
All too often bishops have been seen – and probably have viewed themselves – as church officials whose responsibilities are temporal rather than spiritual. Former Bishop of Oxford, The Right Reverend Dr. Kenneth Kirk, offered that observation in writing “The Apostolic Ministry.”
It would seem that the Church of England may find itself working so hard to appease its spurious factions that she loses sight of why the Church exists in the first place. Some may argue that this is already the case in at least a portion of the Communion.
Of this, or any church, a bishop is called to be the defender of the faith, whose work it is to bring the faithful into a proper relationship with Jesus Christ and to be a teacher of that faith, as it has been passed down from our Lord and His Apostles in Scripture and tradition.
In the Anglican Order for Holy Communion, 1948, the following invitation was given prior to offering the General Confession: “You that do truly and earnestly repent you of your sins and offences committed to Almighty God, and be in love and charity with your neighbours, and intend to lead a new life, and heartily to follow the commandments of God, and to walk from henceforth in his holy ways; draw near, and take this holy Sacrament to your comfort, make your humble Confession to Almighty God, and to his holy Church, here gathered together in his Name, meekly kneeling upon your knees.”
It would seem that now is a good time for the Communion to reflect upon the words of their own liturgy, to repent and return to the work of faith.
COLORADO SPRINGS: Orthodox Priest Fights Back With Lawsuits Against Diocese
Posted by David Virtue on 2008/1/24
By David W. Virtue
www.virtueonline.org
1/23/2008
Members and clergy of Grace & St. Stephen's Episcopal Church, an orthodox parish that fled the Episcopal Church and the Diocese of Colorado, have filed lawsuits against Colorado Bishop Robert O'Neill and the diocese asking the courts to dismiss the diocese and bishop's filings against the Vestry of the parish. They lawsuit also includes a charge of extortion personally against O'Neill and the vestry.
In legal papers received by VirtueOnline, the parish alleges that the lay leadership of the church was merely doing its duty (ratified by over ninety-percent of the church) in supporting the Rev. Don Armstrong, and carrying out their fiduciary duties "in the best interest of the Church and its membership for the church to continue to own and utilize the Church's real and personal property."
O'Neill sent a letter threatening each of the individual defendants with a civil damage lawsuit unless they "gave up the occupation of the property."
In their counterclaim, the Vestry argues that the letter "is a blatant attempt by O'Neill, and through him the Diocese, to extort the individual defendants into violating their fiduciary and statutory duties to preserve the Church's property".
They say that bringing a third party complaint against individual defendants is an abuse of process under Colorado law by "asking the vestry to violate their duty to preserve the church's property for sue by its members."
The parish is now under the ecclesiastical authority of the Convocation of Anglicans in North America (CANA), the U.S. branch of the Anglican Province of Nigeria and their bishop The Rt. Rev. Martyn Minns. It has been the tactic of attorney's like David Booth Beers, the national chancellor, to sue vestries, made up of laity, in an effort to intimidate them in property disputes.
By David W. Virtue
www.virtueonline.org
1/23/2008
Members and clergy of Grace & St. Stephen's Episcopal Church, an orthodox parish that fled the Episcopal Church and the Diocese of Colorado, have filed lawsuits against Colorado Bishop Robert O'Neill and the diocese asking the courts to dismiss the diocese and bishop's filings against the Vestry of the parish. They lawsuit also includes a charge of extortion personally against O'Neill and the vestry.
In legal papers received by VirtueOnline, the parish alleges that the lay leadership of the church was merely doing its duty (ratified by over ninety-percent of the church) in supporting the Rev. Don Armstrong, and carrying out their fiduciary duties "in the best interest of the Church and its membership for the church to continue to own and utilize the Church's real and personal property."
O'Neill sent a letter threatening each of the individual defendants with a civil damage lawsuit unless they "gave up the occupation of the property."
In their counterclaim, the Vestry argues that the letter "is a blatant attempt by O'Neill, and through him the Diocese, to extort the individual defendants into violating their fiduciary and statutory duties to preserve the Church's property".
They say that bringing a third party complaint against individual defendants is an abuse of process under Colorado law by "asking the vestry to violate their duty to preserve the church's property for sue by its members."
The parish is now under the ecclesiastical authority of the Convocation of Anglicans in North America (CANA), the U.S. branch of the Anglican Province of Nigeria and their bishop The Rt. Rev. Martyn Minns. It has been the tactic of attorney's like David Booth Beers, the national chancellor, to sue vestries, made up of laity, in an effort to intimidate them in property disputes.
Papal Message for Communications Day
"Many People Now Think There Is a Need for 'Info-Ethics'"
VATICAN CITY, JAN. 24, 2008 (Zenit.org).- Here is the text of Benedict XVI's message for World Communications Day, to be celebrated May 4.* * *
MESSAGE OF THE HOLY FATHER BENEDICT XVI 42nd WORLD COMMUNICATIONS DAY
Sunday, 4 May 2008
The Media: At the Crossroads between Self-Promotion and Service. Searching for the Truth in order to Share it with Others.
Dear Brothers and Sisters!
1. The theme of this year's World Communications Day - "The Media: At the Crossroads between Self-Promotion and Service. Searching for the Truth in order to Share it with Others" - sheds light on the important role of the media in the life of individuals and society. Truly, there is no area of human experience, especially given the vast phenomenon of globalization, in which the media have not become an integral part of interpersonal relations and of social, economic, political and religious development. As I said in my Message for this year's World Day of Peace (1 January 2008): "The social communications media, in particular, because of their educational potential, have a special responsibility for promoting respect for the family, making clear its expectations and rights, and presenting all its beauty" (No. 5).
2. In view of their meteoric technological evolution, the media have acquired extraordinary potential, while raising new and hitherto unimaginable questions and problems. There is no denying the contribution they can make to the diffusion of news, to knowledge of facts and to the dissemination of information: they have played a decisive part, for example, in the spread of literacy and in socialization, as well as the development of democracy and dialogue among peoples. Without their contribution it would truly be difficult to foster and strengthen understanding between nations, to breathe life into peace dialogues around the globe, to guarantee the primary good of access to information, while at the same time ensuring the free circulation of ideas, especially those promoting the ideals of solidarity and social justice. Indeed, the media, taken overall, are not only vehicles for spreading ideas: they can and should also be instruments at the service of a world of greater justice and solidarity. Unfortunately, though, they risk being transformed into systems aimed at subjecting humanity to agendas dictated by the dominant interests of the day. This is what happens when communication is used for ideological purposes or for the aggressive advertising of consumer products. While claiming to represent reality, it can tend to legitimize or impose distorted models of personal, family or social life. Moreover, in order to attract listeners and increase the size of audiences, it does not hesitate at times to have recourse to vulgarity and violence, and to overstep the mark. The media can also present and support models of development which serve to increase rather than reduce the technological divide between rich and poor countries.
3. Humanity today is at a crossroads. One could properly apply to the media what I wrote in the Encyclical Spe Salvi concerning the ambiguity of progress, which offers new possibilities for good, but at the same time opens up appalling possibilities for evil that formerly did not exist (cf. No. 22). We must ask, therefore, whether it is wise to allow the instruments of social communication to be exploited for indiscriminate "self-promotion" or to end up in the hands of those who use them to manipulate consciences. Should it not be a priority to ensure that they remain at the service of the person and of the common good, and that they foster "man's ethical formation ... man's inner growth" (ibid.)? Their extraordinary impact on the lives of individuals and on society is widely acknowledged, yet today it is necessary to stress the radical shift, one might even say the complete change of role, that they are currently undergoing. Today, communication seems increasingly to claim not simply to represent reality, but to determine it, owing to the power and the force of suggestion that it possesses. It is clear, for example, that in certain situations the media are used not for the proper purpose of disseminating information, but to "create" events. This dangerous change in function has been noted with concern by many Church leaders. Precisely because we are dealing with realities that have a profound effect on all those dimensions of human life (moral, intellectual, religious, relational, affective, cultural) in which the good of the person is at stake, we must stress that not everything that is technically possible is also ethically permissible. Hence, the impact of the communications media on modern life raises unavoidable questions, which require choices and solutions that can no longer be deferred.
4. The role that the means of social communication have acquired in society must now be considered an integral part of the "anthropological" question that is emerging as the key challenge of the third millennium. Just as we see happening in areas such as human life, marriage and the family, and in the great contemporary issues of peace, justice and protection of creation, so too in the sector of social communications there are essential dimensions of the human person and the truth concerning the human person coming into play. When communication loses its ethical underpinning and eludes society's control, it ends up no longer taking into account the centrality and inviolable dignity of the human person. As a result it risks exercising a negative influence on people's consciences and choices and definitively conditioning their freedom and their very lives. For this reason it is essential that social communications should assiduously defend the person and fully respect human dignity. Many people now think there is a need, in this sphere, for "info-ethics", just as we have bioethics in the field of medicine and in scientific research linked to life.
5. The media must avoid becoming spokesmen for economic materialism and ethical relativism, true scourges of our time. Instead, they can and must contribute to making known the truth about humanity, and defending it against those who tend to deny or destroy it. One might even say that seeking and presenting the truth about humanity constitutes the highest vocation of social communication. Utilizing for this purpose the many refined and engaging techniques that the media have at their disposal is an exciting task, entrusted in the first place to managers and operators in the sector. Yet it is a task which to some degree concerns us all, because we are all consumers and operators of social communications in this era of globalization. The new media - telecommunications and internet in particular - are changing the very face of communication; perhaps this is a valuable opportunity to reshape it, to make more visible, as my venerable predecessor Pope John Paul II said, the essential and indispensable elements of the truth about the human person (cf. Apostolic Letter The Rapid Development, 10).
6. Man thirsts for truth, he seeks truth; this fact is illustrated by the attention and the success achieved by so many publications, programmes or quality fiction in which the truth, beauty and greatness of the person, including the religious dimension of the person, are acknowledged and favourably presented. Jesus said: "You will know the truth and the truth will make you free" (Jn 8:32). The truth which makes us free is Christ, because only he can respond fully to the thirst for life and love that is present in the human heart. Those who have encountered him and have enthusiastically welcomed his message experience the irrepressible desire to share and communicate this truth. As Saint John writes, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life ... we proclaim also to you, so that you may have fellowship with us. And our fellowship is with the Father and with his Son Jesus Christ. And we are writing this that our joy may be complete" (1 Jn 1:1-3).
Let us ask the Holy Spirit to raise up courageous communicators and authentic witnesses to the truth, faithful to Christ's mandate and enthusiastic for the message of the faith, communicators who will "interpret modern cultural needs, committing themselves to approaching the communications age not as a time of alienation and confusion, but as a valuable time for the quest for the truth and for developing communion between persons and peoples" (John Paul II, Address to the Conference for those working in Communications and Culture, 9 November 2002).
With these wishes, I cordially impart my Blessing to all.
From the Vatican, 24 January 2008, Feast of Saint Francis de Sales.
BENEDICTUS XVI
© Copyright 2008 - Libreria Editrice Vaticana
VATICAN CITY, JAN. 24, 2008 (Zenit.org).- Here is the text of Benedict XVI's message for World Communications Day, to be celebrated May 4.* * *
MESSAGE OF THE HOLY FATHER BENEDICT XVI 42nd WORLD COMMUNICATIONS DAY
Sunday, 4 May 2008
The Media: At the Crossroads between Self-Promotion and Service. Searching for the Truth in order to Share it with Others.
Dear Brothers and Sisters!
1. The theme of this year's World Communications Day - "The Media: At the Crossroads between Self-Promotion and Service. Searching for the Truth in order to Share it with Others" - sheds light on the important role of the media in the life of individuals and society. Truly, there is no area of human experience, especially given the vast phenomenon of globalization, in which the media have not become an integral part of interpersonal relations and of social, economic, political and religious development. As I said in my Message for this year's World Day of Peace (1 January 2008): "The social communications media, in particular, because of their educational potential, have a special responsibility for promoting respect for the family, making clear its expectations and rights, and presenting all its beauty" (No. 5).
2. In view of their meteoric technological evolution, the media have acquired extraordinary potential, while raising new and hitherto unimaginable questions and problems. There is no denying the contribution they can make to the diffusion of news, to knowledge of facts and to the dissemination of information: they have played a decisive part, for example, in the spread of literacy and in socialization, as well as the development of democracy and dialogue among peoples. Without their contribution it would truly be difficult to foster and strengthen understanding between nations, to breathe life into peace dialogues around the globe, to guarantee the primary good of access to information, while at the same time ensuring the free circulation of ideas, especially those promoting the ideals of solidarity and social justice. Indeed, the media, taken overall, are not only vehicles for spreading ideas: they can and should also be instruments at the service of a world of greater justice and solidarity. Unfortunately, though, they risk being transformed into systems aimed at subjecting humanity to agendas dictated by the dominant interests of the day. This is what happens when communication is used for ideological purposes or for the aggressive advertising of consumer products. While claiming to represent reality, it can tend to legitimize or impose distorted models of personal, family or social life. Moreover, in order to attract listeners and increase the size of audiences, it does not hesitate at times to have recourse to vulgarity and violence, and to overstep the mark. The media can also present and support models of development which serve to increase rather than reduce the technological divide between rich and poor countries.
3. Humanity today is at a crossroads. One could properly apply to the media what I wrote in the Encyclical Spe Salvi concerning the ambiguity of progress, which offers new possibilities for good, but at the same time opens up appalling possibilities for evil that formerly did not exist (cf. No. 22). We must ask, therefore, whether it is wise to allow the instruments of social communication to be exploited for indiscriminate "self-promotion" or to end up in the hands of those who use them to manipulate consciences. Should it not be a priority to ensure that they remain at the service of the person and of the common good, and that they foster "man's ethical formation ... man's inner growth" (ibid.)? Their extraordinary impact on the lives of individuals and on society is widely acknowledged, yet today it is necessary to stress the radical shift, one might even say the complete change of role, that they are currently undergoing. Today, communication seems increasingly to claim not simply to represent reality, but to determine it, owing to the power and the force of suggestion that it possesses. It is clear, for example, that in certain situations the media are used not for the proper purpose of disseminating information, but to "create" events. This dangerous change in function has been noted with concern by many Church leaders. Precisely because we are dealing with realities that have a profound effect on all those dimensions of human life (moral, intellectual, religious, relational, affective, cultural) in which the good of the person is at stake, we must stress that not everything that is technically possible is also ethically permissible. Hence, the impact of the communications media on modern life raises unavoidable questions, which require choices and solutions that can no longer be deferred.
4. The role that the means of social communication have acquired in society must now be considered an integral part of the "anthropological" question that is emerging as the key challenge of the third millennium. Just as we see happening in areas such as human life, marriage and the family, and in the great contemporary issues of peace, justice and protection of creation, so too in the sector of social communications there are essential dimensions of the human person and the truth concerning the human person coming into play. When communication loses its ethical underpinning and eludes society's control, it ends up no longer taking into account the centrality and inviolable dignity of the human person. As a result it risks exercising a negative influence on people's consciences and choices and definitively conditioning their freedom and their very lives. For this reason it is essential that social communications should assiduously defend the person and fully respect human dignity. Many people now think there is a need, in this sphere, for "info-ethics", just as we have bioethics in the field of medicine and in scientific research linked to life.
5. The media must avoid becoming spokesmen for economic materialism and ethical relativism, true scourges of our time. Instead, they can and must contribute to making known the truth about humanity, and defending it against those who tend to deny or destroy it. One might even say that seeking and presenting the truth about humanity constitutes the highest vocation of social communication. Utilizing for this purpose the many refined and engaging techniques that the media have at their disposal is an exciting task, entrusted in the first place to managers and operators in the sector. Yet it is a task which to some degree concerns us all, because we are all consumers and operators of social communications in this era of globalization. The new media - telecommunications and internet in particular - are changing the very face of communication; perhaps this is a valuable opportunity to reshape it, to make more visible, as my venerable predecessor Pope John Paul II said, the essential and indispensable elements of the truth about the human person (cf. Apostolic Letter The Rapid Development, 10).
6. Man thirsts for truth, he seeks truth; this fact is illustrated by the attention and the success achieved by so many publications, programmes or quality fiction in which the truth, beauty and greatness of the person, including the religious dimension of the person, are acknowledged and favourably presented. Jesus said: "You will know the truth and the truth will make you free" (Jn 8:32). The truth which makes us free is Christ, because only he can respond fully to the thirst for life and love that is present in the human heart. Those who have encountered him and have enthusiastically welcomed his message experience the irrepressible desire to share and communicate this truth. As Saint John writes, "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the word of life ... we proclaim also to you, so that you may have fellowship with us. And our fellowship is with the Father and with his Son Jesus Christ. And we are writing this that our joy may be complete" (1 Jn 1:1-3).
Let us ask the Holy Spirit to raise up courageous communicators and authentic witnesses to the truth, faithful to Christ's mandate and enthusiastic for the message of the faith, communicators who will "interpret modern cultural needs, committing themselves to approaching the communications age not as a time of alienation and confusion, but as a valuable time for the quest for the truth and for developing communion between persons and peoples" (John Paul II, Address to the Conference for those working in Communications and Culture, 9 November 2002).
With these wishes, I cordially impart my Blessing to all.
From the Vatican, 24 January 2008, Feast of Saint Francis de Sales.
BENEDICTUS XVI
© Copyright 2008 - Libreria Editrice Vaticana
Protest Demands ESPN Releases Tape of Anchor's Profane Comments
BRISTOL, Connecticut, Jan. 24 /Christian Newswire/ -- The Christian Defense Coalition plans to lead a public demonstration and prayer vigil outside of ESPN Headquarters in Bristol, Connecticut, on Friday, January 25, at 12:00 noon.
An ESPN executive confirmed to Rev. Patrick Mahoney the existence of a tape of Dana Jacobson's comments. The Christian Defense Coalition will lead a protest asking ESPN to release the tape and fire Jacobson.
ESPN executives have agreed to meet with Christian Defense Coalition members on Friday, following the demonstration.
The Coalition says hate speech, bigotry, and religious intolerance should have no place in the public square and the only proper response for ESPN is to release Ms. Jacobson.
Rev. Patrick J. Mahoney, Director of the Christian Defense Coalition, comments, "Hate speech, and religious intolerance should have no place in American society. When we see these things raise their ugly head, it is critical that people of good will unite together and prayerfully stand against such bigotry and prejudice. By publicly saying, 'F--k Jesus,' while representing ESPN, Dana Jacobson has crossed a very well defined line. Her comments are so outrageous and inflammatory that the only proper response for ESPN is to immediately release her. A week suspension is simply not enough and sends a message that ESPN tolerates this kind of behavior and speech.
"Imagine the outrage if Ms. Jacobson said, 'F--k Mohammed,' 'F--k Jews,' or 'F--k African Americans.' We would simply ask that the parent company of ESPN, ABC, treat this incident the same way they did when Isaiah Washington publicly used the word 'fag' when referring to a cast member. Although the faith community can forgive and extend mercy to Ms. Jacobson, she still must assume full responsibility and accept the consequences for her hate-filled rhetoric."
For more information or interviews call:
Rev. Patrick J. Mahoney at 202.547.1735 Cell: 540.538.4741
Christian Newswire
An ESPN executive confirmed to Rev. Patrick Mahoney the existence of a tape of Dana Jacobson's comments. The Christian Defense Coalition will lead a protest asking ESPN to release the tape and fire Jacobson.
ESPN executives have agreed to meet with Christian Defense Coalition members on Friday, following the demonstration.
The Coalition says hate speech, bigotry, and religious intolerance should have no place in the public square and the only proper response for ESPN is to release Ms. Jacobson.
Rev. Patrick J. Mahoney, Director of the Christian Defense Coalition, comments, "Hate speech, and religious intolerance should have no place in American society. When we see these things raise their ugly head, it is critical that people of good will unite together and prayerfully stand against such bigotry and prejudice. By publicly saying, 'F--k Jesus,' while representing ESPN, Dana Jacobson has crossed a very well defined line. Her comments are so outrageous and inflammatory that the only proper response for ESPN is to immediately release her. A week suspension is simply not enough and sends a message that ESPN tolerates this kind of behavior and speech.
"Imagine the outrage if Ms. Jacobson said, 'F--k Mohammed,' 'F--k Jews,' or 'F--k African Americans.' We would simply ask that the parent company of ESPN, ABC, treat this incident the same way they did when Isaiah Washington publicly used the word 'fag' when referring to a cast member. Although the faith community can forgive and extend mercy to Ms. Jacobson, she still must assume full responsibility and accept the consequences for her hate-filled rhetoric."
For more information or interviews call:
Rev. Patrick J. Mahoney at 202.547.1735 Cell: 540.538.4741
Christian Newswire
ESPN Anchor Sinks to New Low with Christian Bashing
SAN DIEGO, Jan. 24 /Christian Newswire/ -- ESPN's anchorwoman Dana Jacobson ought to be fired for her bigoted, anti- Christian tirade at a recent ESPN function, says Dr. Gary Cass, Chairman and CEO of the Christian Anti- Defamation Commission.
Speaking at an event in Atlantic City, N.J., to honor ESPN Radio personalities Mike Greenberg and Mike Golic let go with vulgar remarks like "F--- Notre Dame," "F--- Touchdown Jesus" and finally "F--- Jesus."
"The hypocrisy and double standards are outrageous," said Dr. Cass. "If she were a Christian and said the same things about Jews, Blacks, homosexuals or Muslims, the Jewish Anti-Defamation League, or the NAACP, or the Human Rights Commission or the Council on American-Islamic Relations, aided and abetted by the politically correct media, would demand nothing less than internment in rehab, court ordered psychiatric evaluations, mandated psychotropic drugs and a humiliating public apology."
"Celebrities such as actor Mel Gibson, radio host Don Imus and bounty hunter Duane "Dog" Chapman have suffered career setbacks after making offensive remarks and have spent countless hours trying to placate the aggrieved groups. This situation is no different and the consequences should be the same.
"Because she was allegedly intoxicated at a bawdy event, this is supposed to mollify her critics. But people speak out of the abundance of their heart. Alcohol reveals a dark, hateful heart, it does not cause it," said Dr. Cass.
The CADC is calling on people of faith to contact ESPN and register their disapproval of anti-Christian bigotry.
E-mail ESPN: espn_inc@espn.com
Call ESPN: 860-766-2000
The Christian Anti-Defamation Commission is a non-profit organization devoted to protecting the rights of Christians to confidently live their faith. Dr. Gary Cass has degrees from Westminster Theological Seminary. He previously served as Executive Director of the Center for Reclaiming America for Christ, an outreach of Coral Ridge Ministries founded by the late Dr. D. James Kennedy.
To schedule an interview with Dr. Gary Cass, please contact Kevin McVicker at Shirley & Banister Public Affairs at (703) 739-5920 or (800) 536-5920.
Christian Newswire
Speaking at an event in Atlantic City, N.J., to honor ESPN Radio personalities Mike Greenberg and Mike Golic let go with vulgar remarks like "F--- Notre Dame," "F--- Touchdown Jesus" and finally "F--- Jesus."
"The hypocrisy and double standards are outrageous," said Dr. Cass. "If she were a Christian and said the same things about Jews, Blacks, homosexuals or Muslims, the Jewish Anti-Defamation League, or the NAACP, or the Human Rights Commission or the Council on American-Islamic Relations, aided and abetted by the politically correct media, would demand nothing less than internment in rehab, court ordered psychiatric evaluations, mandated psychotropic drugs and a humiliating public apology."
"Celebrities such as actor Mel Gibson, radio host Don Imus and bounty hunter Duane "Dog" Chapman have suffered career setbacks after making offensive remarks and have spent countless hours trying to placate the aggrieved groups. This situation is no different and the consequences should be the same.
"Because she was allegedly intoxicated at a bawdy event, this is supposed to mollify her critics. But people speak out of the abundance of their heart. Alcohol reveals a dark, hateful heart, it does not cause it," said Dr. Cass.
The CADC is calling on people of faith to contact ESPN and register their disapproval of anti-Christian bigotry.
E-mail ESPN: espn_inc@espn.com
Call ESPN: 860-766-2000
The Christian Anti-Defamation Commission is a non-profit organization devoted to protecting the rights of Christians to confidently live their faith. Dr. Gary Cass has degrees from Westminster Theological Seminary. He previously served as Executive Director of the Center for Reclaiming America for Christ, an outreach of Coral Ridge Ministries founded by the late Dr. D. James Kennedy.
To schedule an interview with Dr. Gary Cass, please contact Kevin McVicker at Shirley & Banister Public Affairs at (703) 739-5920 or (800) 536-5920.
Christian Newswire
WCC head tells Vatican newspaper, shared communion is his goal
Rome (ENI). The general secretary of the World Council of Churches, the Rev. Samuel Kobia, hopes that by the middle of the 21st century Christians will have reached a level of unity so that they can share Holy Communion together. Kobia said this in a front page interview published in the official Vatican daily newspaper l'Osservatore Romano dated 25 January, the day the WCC leader will pray together with Pope Benedict XVI at a ceremony to celebrate the 100th anniversary of the Week of Prayer for Christian Unity. The newspaper appeared in Rome on 24 January. [480 words, ENI-08-0062]
ENI Online - www.eni.ch
Ecumenical News International
PO Box 2100
CH - 1211 Geneva 2
Switzerland
Tel: (41-22) 791 6088/6111
Fax: (41-22) 788 7244
Email: eni@eni.ch
ENI Online - www.eni.ch
Ecumenical News International
PO Box 2100
CH - 1211 Geneva 2
Switzerland
Tel: (41-22) 791 6088/6111
Fax: (41-22) 788 7244
Email: eni@eni.ch
Thursday, January 24, 2008
Protest at ESPN Offices Over Anchor's 'F--k Jesus' Comment
BRISTOL, Connecticut, Jan. 24 /Christian Newswire/ -- The Christian Defense Coalition plans to lead a public demonstration and prayer vigil outside of ESPN Headquarters in Bristol, Connecticut, on Friday, January 25, at 12:00 noon.
Coalition says hate speech, bigotry, and religious intolerance should have no place in the public square and the only proper response for ESPN is to release Ms. Jacobson.
Rev. Patrick J. Mahoney, Director of the Christian Defense Coalition, comments, "Hate speech, and religious intolerance should have no place in American society. When we see these things raise their ugly head, it is critical that people of good will unite together and prayerfully stand against such bigotry and prejudice. By publicly saying, 'F--k Jesus,' while representing ESPN, Dana Jacobson has crossed a very well defined line. Her comments are so outrageous and inflammatory that the only proper response for ESPN is to immediately release her. A week suspension is simply not enough and sends a message that ESPN tolerates this kind of behavior and speech.
"Imagine the outrage if Ms. Jacobson said, 'F--k Mohammed,' 'F--k Jews,' or 'F--k African Americans.' We would simply ask that the parent company of ESPN, ABC, treat this incident the same way they did when Isaiah Washington publicly used the word 'fag' when referring to a cast member. Although the faith community can forgive and extend mercy to Ms. Jacobson, she still must assume full responsibility and accept the consequences for her hate-filled rhetoric."
For more information or interviews call:
Rev. Patrick J. Mahoney at 202.547.1735 Cell: 540.538.4741
Christian Newswire
Coalition says hate speech, bigotry, and religious intolerance should have no place in the public square and the only proper response for ESPN is to release Ms. Jacobson.
Rev. Patrick J. Mahoney, Director of the Christian Defense Coalition, comments, "Hate speech, and religious intolerance should have no place in American society. When we see these things raise their ugly head, it is critical that people of good will unite together and prayerfully stand against such bigotry and prejudice. By publicly saying, 'F--k Jesus,' while representing ESPN, Dana Jacobson has crossed a very well defined line. Her comments are so outrageous and inflammatory that the only proper response for ESPN is to immediately release her. A week suspension is simply not enough and sends a message that ESPN tolerates this kind of behavior and speech.
"Imagine the outrage if Ms. Jacobson said, 'F--k Mohammed,' 'F--k Jews,' or 'F--k African Americans.' We would simply ask that the parent company of ESPN, ABC, treat this incident the same way they did when Isaiah Washington publicly used the word 'fag' when referring to a cast member. Although the faith community can forgive and extend mercy to Ms. Jacobson, she still must assume full responsibility and accept the consequences for her hate-filled rhetoric."
For more information or interviews call:
Rev. Patrick J. Mahoney at 202.547.1735 Cell: 540.538.4741
Christian Newswire
Hillary Clinton on Abortion-- Transcript Made Available
MEDIA ADVISORY, Jan. 23 /Christian Newswire/ -- Today, a full transcript was made available of Hillary Clinton's July 17, 2007 speech before the Planned Parenthood Action Fund (PPAF).
"Hillary Clinton's speech before the Planned Parenthood Action Fund revealed just how closely she walks with Planned Parenthood, NARAL, NOW and all other groups seeking continuing and unlimited access to abortion on demand," stated Laura Echevarria, who transcribed the speech.
Ms. Echevarria was a spokesperson and a former director of Media Relations for the National Right to Life Committee from 1997 to 2004. She is currently a writer focusing on politics and abortion and often needs research materials such as speeches. She transcribed the speech after discovering that only video of the speech was available at a Planned Parenthood website.
Ms. Echevarria is currently completing the transcript of Barack Obama's speech before PPAF that also took place on July 17th.
"I was amazed that neither Mrs. Clinton's nor Mr. Obama's websites linked to the videos or posted text of the speeches," stated Ms. Echevarria.
A link to the completed Clinton transcript can be found at www.lauraechevarria.com or it can be e-mailed in response to queries sent to laura@lauraechevarria.com
Laura Echevarria is the former director of media relations for the National Right to Life Committee (1997-2004). She is currently a writer focusing on opinion and politics as well as a columnist for LifeNews.com, the pro-life internet news source that receives over 200,000 hits a week. Other opinion can be found at her website at www.lauraechevarria.com.
Christian Newswire
"Hillary Clinton's speech before the Planned Parenthood Action Fund revealed just how closely she walks with Planned Parenthood, NARAL, NOW and all other groups seeking continuing and unlimited access to abortion on demand," stated Laura Echevarria, who transcribed the speech.
Ms. Echevarria was a spokesperson and a former director of Media Relations for the National Right to Life Committee from 1997 to 2004. She is currently a writer focusing on politics and abortion and often needs research materials such as speeches. She transcribed the speech after discovering that only video of the speech was available at a Planned Parenthood website.
Ms. Echevarria is currently completing the transcript of Barack Obama's speech before PPAF that also took place on July 17th.
"I was amazed that neither Mrs. Clinton's nor Mr. Obama's websites linked to the videos or posted text of the speeches," stated Ms. Echevarria.
A link to the completed Clinton transcript can be found at www.lauraechevarria.com or it can be e-mailed in response to queries sent to laura@lauraechevarria.com
Laura Echevarria is the former director of media relations for the National Right to Life Committee (1997-2004). She is currently a writer focusing on opinion and politics as well as a columnist for LifeNews.com, the pro-life internet news source that receives over 200,000 hits a week. Other opinion can be found at her website at www.lauraechevarria.com.
Christian Newswire
Wednesday, January 23, 2008
If Churches Cannot Preach Against Abortion, They Should Just Close Their Doors
SAN DIEGO, January 22 /Christian Newswire/ -- Over the past 18 years of my life, I have worked to save the unborn by appealing to the churches. I have believed the notion that it takes time to win churches and pastors to our pro life stance. You know ...over time we'll convince the Christians to not kill their own children. But the lives of so many children have been lost in that noble effort and you might ask why? Even though there are some churches that have been actively pro life, that has not been the norm; it has been the exception. So we should rightly weep over the thousands of unborn children who are killed each day in America; either surgically or by abortifacient drugs, such as the 'Pill' and RU486. The killing of unborn children has continued in the churches and our communities, in the name of weak Biblical teaching, moral cowardice; even upholding the apostate teaching of "reproductive choice."
So sadly, in most churches, it's too late. I really mean it, it's too late. It is time for mourning the loss of truth, justice and righteousness in the churches. At this point you may be saying that I'm playing the blame game...you're right! It is time that we the church take the blame for being weak in our condemnation of the horrific promotion of child killing in the church. It is time for pastors to weep because they must now take responsibility for the deaths of so many unborn children in their flocks and communities. It seems apparent that most pastors love peace more than truth and fear their flocks more than God.
It makes me wonder what Jesus would say to the churches today, if He rebuked us, just as He passionately rebuked the Pharisees. But why would Jesus rebuke us? We are a lot better than those Pharisees? Right? I don't think so. To whom much is given, much is required. I believe that Jesus would have to say these passionate words to us.
"Woe to you pastor's, hypocrites! Because you preach the love of your fellow man, but you have turned your backs on the most helpless members of your church, the unborn child!
Woe to you churches, for you have said we have built wonderful churches for ourselves. So you admit that you have created monuments to your indifference to the unborn child and pregnant woman in crisis! You have tithed for your own ease and status, but your use of tithes will witness against you as the neglecting of the weightier provisions of the Law, justice, mercy and faithfulness.
Woe to you body members, who sit idly by as the children in the womb are torn apart and you say I see nothing! (Proverbs 24:11-12) Woe to you Christians; for you expect the Christ to be your advocate at the moment of your death and have neglected to advocate for the least of these at the moment of their death. (Matthew 25:45)
Woe to you pastors and church members, who honor the government with your lips, but will not be part of it, saying it is too political, and did not understand that it is a ministry of God. (Romans 13:1-4) It was I who gave you the authority to vote and run for office so that righteousness and justice would prevail, even for the unborn, but you have given the government to those who blaspheme my name and love the shedding of innocent blood. You will passionately demand justice for yourselves, but will not lift a finger for the unborn.
Woe to you pastor's, preachers of the Word! Hypocrites! You say that you rightly divide the word, but are afraid that you might lose your building, livelihood and church members, if you offend church members with the words "thou shalt not kill the unborn!" You have shut out those who have needed repentance and forgiveness for abortion by your silence and cowardice from your very pulpits! Thus your flocks have added sin unto sin, in their continued child slaying and gross immorality.
Woe to you board members, committees! Blind guides! You will fund a missionary to travel land and sea to make one convert, but it is in your own churches that the pagan teaching of 'choice' and child killing prevail! Judgment must first start with the household of God!
Behold I am sending to you prophets and wise men and gentle warriors. Some of them you will ostracize in your churches and others you will forbid to speak out in defense of the "least of these", that upon you may fall the guilt of the pre born child's blood!"
Beloved believers, I implore you. If a church or pastor cannot feel the gravity of murder by abortion, then how can we say that the church is the pillar of truth? How can we open the doors of our church saying that we love one another and do not speak clearly that abortion is murder, even in cases of rape, incest, or deformity? We have no right to call ourselves Christians if we embrace murder. For we know that no murderer has eternal life. (1 John 3:15) How can we say that we hate the violence of the world while affirming a woman's right to kill her unborn child by our silence? The unborn child's blood has cried out to God each day. May that witness not be against us!
It is time for the whole church to mourn the loss of truth, righteousness and justice concerning the unborn. I am pleading for all Christians to weep and repent over the sickening condition of the church. It must not be business as usual in which we pat each other on the back about our so called God blessed ministries. It is a time for mourning the fact that so many are willing to defend and make excuses for their pastor's lack of spiritual backbone to preach the truth about abortion. Any pastor who cannot openly and passionately condemn abortion has no right to be in the pulpit. This is not just another issue, its murder. There are thousands of unborn children dying by the hand of church members each day! We can make all of the excuses in the world, but our actions speak louder than words.
If it is not natural for a church to tell the truth and defend the unborn, stop calling yourself a Christian church, you have no right or authority to do so, just close the church doors...Please!
Christian Newswire
So sadly, in most churches, it's too late. I really mean it, it's too late. It is time for mourning the loss of truth, justice and righteousness in the churches. At this point you may be saying that I'm playing the blame game...you're right! It is time that we the church take the blame for being weak in our condemnation of the horrific promotion of child killing in the church. It is time for pastors to weep because they must now take responsibility for the deaths of so many unborn children in their flocks and communities. It seems apparent that most pastors love peace more than truth and fear their flocks more than God.
It makes me wonder what Jesus would say to the churches today, if He rebuked us, just as He passionately rebuked the Pharisees. But why would Jesus rebuke us? We are a lot better than those Pharisees? Right? I don't think so. To whom much is given, much is required. I believe that Jesus would have to say these passionate words to us.
"Woe to you pastor's, hypocrites! Because you preach the love of your fellow man, but you have turned your backs on the most helpless members of your church, the unborn child!
Woe to you churches, for you have said we have built wonderful churches for ourselves. So you admit that you have created monuments to your indifference to the unborn child and pregnant woman in crisis! You have tithed for your own ease and status, but your use of tithes will witness against you as the neglecting of the weightier provisions of the Law, justice, mercy and faithfulness.
Woe to you body members, who sit idly by as the children in the womb are torn apart and you say I see nothing! (Proverbs 24:11-12) Woe to you Christians; for you expect the Christ to be your advocate at the moment of your death and have neglected to advocate for the least of these at the moment of their death. (Matthew 25:45)
Woe to you pastors and church members, who honor the government with your lips, but will not be part of it, saying it is too political, and did not understand that it is a ministry of God. (Romans 13:1-4) It was I who gave you the authority to vote and run for office so that righteousness and justice would prevail, even for the unborn, but you have given the government to those who blaspheme my name and love the shedding of innocent blood. You will passionately demand justice for yourselves, but will not lift a finger for the unborn.
Woe to you pastor's, preachers of the Word! Hypocrites! You say that you rightly divide the word, but are afraid that you might lose your building, livelihood and church members, if you offend church members with the words "thou shalt not kill the unborn!" You have shut out those who have needed repentance and forgiveness for abortion by your silence and cowardice from your very pulpits! Thus your flocks have added sin unto sin, in their continued child slaying and gross immorality.
Woe to you board members, committees! Blind guides! You will fund a missionary to travel land and sea to make one convert, but it is in your own churches that the pagan teaching of 'choice' and child killing prevail! Judgment must first start with the household of God!
Behold I am sending to you prophets and wise men and gentle warriors. Some of them you will ostracize in your churches and others you will forbid to speak out in defense of the "least of these", that upon you may fall the guilt of the pre born child's blood!"
Beloved believers, I implore you. If a church or pastor cannot feel the gravity of murder by abortion, then how can we say that the church is the pillar of truth? How can we open the doors of our church saying that we love one another and do not speak clearly that abortion is murder, even in cases of rape, incest, or deformity? We have no right to call ourselves Christians if we embrace murder. For we know that no murderer has eternal life. (1 John 3:15) How can we say that we hate the violence of the world while affirming a woman's right to kill her unborn child by our silence? The unborn child's blood has cried out to God each day. May that witness not be against us!
It is time for the whole church to mourn the loss of truth, righteousness and justice concerning the unborn. I am pleading for all Christians to weep and repent over the sickening condition of the church. It must not be business as usual in which we pat each other on the back about our so called God blessed ministries. It is a time for mourning the fact that so many are willing to defend and make excuses for their pastor's lack of spiritual backbone to preach the truth about abortion. Any pastor who cannot openly and passionately condemn abortion has no right to be in the pulpit. This is not just another issue, its murder. There are thousands of unborn children dying by the hand of church members each day! We can make all of the excuses in the world, but our actions speak louder than words.
If it is not natural for a church to tell the truth and defend the unborn, stop calling yourself a Christian church, you have no right or authority to do so, just close the church doors...Please!
Christian Newswire
Monday, January 21, 2008
Influential Catholics Criticize 'Call for Civility' in Politics
WASHINGTON, Jan. 21 /Christian Newswire/ -- A group of 96 influential Catholics issued a petition today that explicitly criticizes a statement released last November that calls for greater "civility" among Catholics in political discourse.
The signers of the new statement believe the November statement would have the effect of silencing the pro-life movement and silencing criticism of pro-abortion Catholic politicians.
Most of the signers of the new statement are influential actors in the public-square, public policy, or academia. Among the 96 signers are university professors, think-tank scholars, journalists, authors, doctors, lawyers and others. They include such Catholic luminaries as Templeton Prize winner Michael Novak, authors Robert Royal and Peter Kreeft, columnist Russell Shaw and many others.
Austin Ruse, president of the Catholic Family and Human Rights Institute (C-FAM), and one of the organizers of the statement released today said, "Rather than giving pro-abortion Catholic politicians a pass, we should vote them out of office and encourage them to repent."
Michael Novak of the American Enterprise Institute said, "Too often these days civility is defined as giving in to the way the media define the issue under debate, whereas honesty demands insisting upon a different way of looking on things, even when this attempt is treated as a nuisance."
William Saunders of the Family Research Council said, "I signed this statement because, as the Church teaches, abortion is the most important issue in the world; it is not an issue like others, it is not one on which reasonable people can disagree. We cannot let calls for civility toward pro-abortion Catholic politicians obscure our fundamental obligation to oppose abortion."
The new statement called A Catholic Response to the "Call for Civility" says in part:
"All men and women of good will value civility, but civility is not the highest -- or the only -- civic virtue. Rather, justice is. As Pope Benedict XVI reminds us in Deus Caritas Est, "Justice is both the aim and the intrinsic criterion of all politics."
The statement goes on to say,
"If Catholic politicians advocated segregation or -- even worse -- slavery, would there be a call for civility towards them? If Catholic politicians said the poor are poor because of their bad behavior and we are not obliged to help them in any way, wouldn't we say they are heartless and even un-Christian? Some ask for civility now for one reason, abortion."
"The lack of public civility comes not from pro-lifers but from those Catholic politicians who support the right to kill innocent life in the womb and those who support defining man-woman marriage out of existence. But, some want to treat these politicians differently because they agree with them on important but purely prudential questions like health care, and the minimum wage."
The statement concludes:
"Though not all of its signers intend it, we believe the effect of the "Call for Civility" would be to silence the pro-life and pro-family movements. We oppose this effort root and branch."
"In short, we will feel free even strongly to condemn the public policy positions of Catholic politicians who support abortion, embryo-destructive research, and homosexual marriage. They stand against the teachings of the Church and in favor of morally repugnant practices that are counter to the common good and that should be unwelcome in a just or even polite society."
To read the entire Statement and view the list of signatories go to one of the following websites:
Catholic Family & Human Rights Institute (C-FAM)
Cardinal Newman Society
Crossroads Pro-Life
Fidelis
Christian Newswire
The signers of the new statement believe the November statement would have the effect of silencing the pro-life movement and silencing criticism of pro-abortion Catholic politicians.
Most of the signers of the new statement are influential actors in the public-square, public policy, or academia. Among the 96 signers are university professors, think-tank scholars, journalists, authors, doctors, lawyers and others. They include such Catholic luminaries as Templeton Prize winner Michael Novak, authors Robert Royal and Peter Kreeft, columnist Russell Shaw and many others.
Austin Ruse, president of the Catholic Family and Human Rights Institute (C-FAM), and one of the organizers of the statement released today said, "Rather than giving pro-abortion Catholic politicians a pass, we should vote them out of office and encourage them to repent."
Michael Novak of the American Enterprise Institute said, "Too often these days civility is defined as giving in to the way the media define the issue under debate, whereas honesty demands insisting upon a different way of looking on things, even when this attempt is treated as a nuisance."
William Saunders of the Family Research Council said, "I signed this statement because, as the Church teaches, abortion is the most important issue in the world; it is not an issue like others, it is not one on which reasonable people can disagree. We cannot let calls for civility toward pro-abortion Catholic politicians obscure our fundamental obligation to oppose abortion."
The new statement called A Catholic Response to the "Call for Civility" says in part:
"All men and women of good will value civility, but civility is not the highest -- or the only -- civic virtue. Rather, justice is. As Pope Benedict XVI reminds us in Deus Caritas Est, "Justice is both the aim and the intrinsic criterion of all politics."
The statement goes on to say,
"If Catholic politicians advocated segregation or -- even worse -- slavery, would there be a call for civility towards them? If Catholic politicians said the poor are poor because of their bad behavior and we are not obliged to help them in any way, wouldn't we say they are heartless and even un-Christian? Some ask for civility now for one reason, abortion."
"The lack of public civility comes not from pro-lifers but from those Catholic politicians who support the right to kill innocent life in the womb and those who support defining man-woman marriage out of existence. But, some want to treat these politicians differently because they agree with them on important but purely prudential questions like health care, and the minimum wage."
The statement concludes:
"Though not all of its signers intend it, we believe the effect of the "Call for Civility" would be to silence the pro-life and pro-family movements. We oppose this effort root and branch."
"In short, we will feel free even strongly to condemn the public policy positions of Catholic politicians who support abortion, embryo-destructive research, and homosexual marriage. They stand against the teachings of the Church and in favor of morally repugnant practices that are counter to the common good and that should be unwelcome in a just or even polite society."
To read the entire Statement and view the list of signatories go to one of the following websites:
Catholic Family & Human Rights Institute (C-FAM)
Cardinal Newman Society
Crossroads Pro-Life
Fidelis
Christian Newswire
Launch of Lambeth Conference 2008
ACNS: ACNS4361
The Archbishop of Canterbury, Dr Rowan Williams today launched the official programme for Lambeth Conference 2008 Equipping Bishops for Mission at Lambeth Palace. Joining Dr Williams on the panel were Archbishop Ellison Pogo (Archbishop of Melanesia and Chairman of the Design Group) and Archbishop Ian Ernest (Archbishop of the Province of the Indian Ocean). Mrs Jane Williams outlined the plans for the Spouses' Conference which is being held alongside the bishops' conference. Jane Williams was joined by Margaret Sentamu. 30 bishops from 17 provinces around the Anglican Communion also joined the press conference.
The texts of both presentations are available below.
Archbishop of Canterbury
I'd like to start by putting this year's Lambeth Conference in some kind of context by saying a brief word or two about how it got started. The first Lambeth Conference was called by Archbishop Charles Longley in 1867 - partly, as it happens, in response to a crisis about the limits of diversity allowed in the Anglican churches around the world; so there's nothing so very new about a Lambeth Conference meeting in a climate of some controversy. But the important new fact about the Anglican family of churches at that point was that it was a time when non-English and indeed non-white influences were for the first time making a real impact in the Communion, and needed to be celebrated and affirmed. Not only did the Canadian Church contribute strongly to the thinking around the Conference; it was also attended by the first black Anglican bishop, Samuel Crowther from Nigeria, who had been made a bishop just three years earlier. It was a moment when there was a real acknowledgement that a worldwide Church had to find ways of sharing its challenges and its triumphs - and some aspects of its decision-making.
The Conference has never been a lawmaking body in the strict sense and it wasn't designed to be one: every local Anglican province around the world has its own independent system of church law and there is no supreme court. But there was already in 1867 a deep concern to find ways short of passing formal laws that would make sure that Anglicans around the world acted in a responsible way towards each other and stayed faithful to the common inheritance of biblical and doctrinal faith. This is as much a challenge now as it was then. But the very fact of the Conference shows that we have always been willing to look for such ways of setting our common life on a firm basis so that we can act and serve more effectively in our world.
The Conference this year has two key points of focus: strengthening the sense of a shared Anglican identity among the bishops from around the world, and helping to equip bishops for the role they increasingly have as leaders in mission, involved in a whole variety of ways in helping the Church grow. Because none of this would happen without a deeper commitment to prayer and studying the Bible, this year's Conference will begin with a couple of days' retreat, in which we can spend time together in quiet and begin to direct our minds towards the central issues of faith. And as in previous Conferences, every day will begin with worship and Bible study in small groups.
We've been exceptionally lucky in the gifts and the vision of the Design Group for this year's Conference. Drawn from a wide range of backgrounds, they have come together in a remarkable way to create not only a programme of events - about which we can speak in more detail later - but a whole way of doing business. In contrast to previous Conferences, we have planned a larger number of medium-sized groups instead of larger issue-focused groups, so that more people can have a say in the discussion. We've called these 'indaba' groups, picking up an African word for meetings where significant questions are worked through in a community.
In spite of the painful controversies which have clouded the life of the Communion for the last few years, there remains, as many people have repeatedly said, a very strong loyalty to each other and a desire to stay together. The fact that about 70% of bishops worldwide have already formally registered for the Conference, with a number of others who have signalled that they will attend, shows something of this desire. But it is also reflected in the life of so many Anglican organisations that continue to work across national and regional boundaries - the Mothers' Union, the enormous variety of church-based development projects dealing with HIV/AIDS or educational matters, the partnership relations between bishops and dioceses from different parts of the globe - the relationship, for example, between my own diocese of Canterbury and the church in Madagascar, or between Salisbury diocese and the Sudanese province. These close and personal relationships, which are not often in the headlines because they simply carry on doing the work they set out to do, are part of the solid ground that helps us cope with the turbulence in other areas. The programme of pre-Lambeth hospitality which is being offered by local churches here in the UK will help to consolidate these relationships for the future, in ways that will respect the integrity of all.
In short, I believe we have, thanks to the hard work of our Design Group and Sue Parkes, our Conference Manager, an unusually varied and original programme - details of which are in your press packs - and a fresh style of working which will allow us both to confront differences honestly and to be focused anew on our primary tasks of service and mission. It is with real confidence that I introduce the work of this year's Lambeth Conference to you, with enormous thanks to all who have laboured in organising it; I know its vision is supported by the prayers of many people in our Communion, and I hope many more will go on holding it in their thoughts and prayers in the coming months.
(c) Rowan Williams 2008
Mrs Jane Williams: Launch of Lambeth Conference 2008
Some of you may think of the Spouses conference as basically Jam and Jerusalem, more tea vicar or mitre-making and flower-arranging. There will certainly be food and singing in our programme, but there will also be a chance to meet some of the most interesting, committed and dynamic people in the Anglican Communion.
Bishops' spouses are as varied as the spouses of people in any other profession would be, but we do have some things in common: like our faith, and the pains and pleasures of living with and supporting a bishop!
Our planning group for the Spouses Conference has been a real privilege. I have learned a bit of what it's like to live through drought, floods and elections in part of Australia, or to run micro-finance projects in Africa. Our sister from Myanmar was amazed to find that we knew far more about the troubles in her country than she did. This kind of family knowledge we have about each other across the Anglican Church is what builds our advocacy for each other, our prayer for each other, and our action for each other.
So our two main aims in the Spouses Conference are to learn from each other and to resource ourselves to be God's People for God's Mission.
In lots of Anglican provinces, spouses can hardly meet at all, because of distances and lack of resources, and while all bishops get some kind of training and resourcing for their role, their spouses may not. And for many of the people coming, this is the only break they will get in 2008, and for some of them, their only opportunity to travel outside their own country, ever. So we want to make the most of what will, for most of us, be a once in a lifetime chance to equip ourselves, in the company of others who really know what we need. Our programme gives time for quite a lot of telling our stories and learning how to listen to each other. In my own experience, this is where the reality of the 'Anglican Communion' comes alive, in hearing the diversity, richness, challenges and successes of other Christians around the world.
We also plan to make something together, which will symbolise our connectedness, and that communicates without words our variety and our unity. I think Margaret is going to tell us a bit more about that shortly.
We plan to look at some of the huge issues that face us all, and that diminish God's people and make it harder for others to hear God's good news. For example, the effects of ecological change, the challenge of health care projects, or the way in which gender violence affects our communities. For some of these themes, we will be joining the Bishops' Conference, because these are not 'women's issues'. The whole people of God need to be challenged and have their needs heard and ministered to in these areas.
I hope it will become clear why I am proud to belong to this extraordinary company of Bishops' spouses; I hope you will see just how varied the mission and ministry of the Anglican Communion is; and I hope we will go home at the end of Lambeth 2008, knowing that we have friends across the world on whom we can rely in good times and bad.
(c) Jane Williams 2008
++++++++++
ACNSlist, published by Anglican Communion News Service, London, is distributed to more than 8,000 journalists and other readers around the world.
For subscription INFORMATION please go to: http://www.anglicancommunion.org/acns/acnslist.html
For daily updates on local, national and communion-wide news stories please visit the ACNS Digest page: http://www.anglicancommunion.org/acns/digest/index.cfm
The Archbishop of Canterbury, Dr Rowan Williams today launched the official programme for Lambeth Conference 2008 Equipping Bishops for Mission at Lambeth Palace. Joining Dr Williams on the panel were Archbishop Ellison Pogo (Archbishop of Melanesia and Chairman of the Design Group) and Archbishop Ian Ernest (Archbishop of the Province of the Indian Ocean). Mrs Jane Williams outlined the plans for the Spouses' Conference which is being held alongside the bishops' conference. Jane Williams was joined by Margaret Sentamu. 30 bishops from 17 provinces around the Anglican Communion also joined the press conference.
The texts of both presentations are available below.
Archbishop of Canterbury
I'd like to start by putting this year's Lambeth Conference in some kind of context by saying a brief word or two about how it got started. The first Lambeth Conference was called by Archbishop Charles Longley in 1867 - partly, as it happens, in response to a crisis about the limits of diversity allowed in the Anglican churches around the world; so there's nothing so very new about a Lambeth Conference meeting in a climate of some controversy. But the important new fact about the Anglican family of churches at that point was that it was a time when non-English and indeed non-white influences were for the first time making a real impact in the Communion, and needed to be celebrated and affirmed. Not only did the Canadian Church contribute strongly to the thinking around the Conference; it was also attended by the first black Anglican bishop, Samuel Crowther from Nigeria, who had been made a bishop just three years earlier. It was a moment when there was a real acknowledgement that a worldwide Church had to find ways of sharing its challenges and its triumphs - and some aspects of its decision-making.
The Conference has never been a lawmaking body in the strict sense and it wasn't designed to be one: every local Anglican province around the world has its own independent system of church law and there is no supreme court. But there was already in 1867 a deep concern to find ways short of passing formal laws that would make sure that Anglicans around the world acted in a responsible way towards each other and stayed faithful to the common inheritance of biblical and doctrinal faith. This is as much a challenge now as it was then. But the very fact of the Conference shows that we have always been willing to look for such ways of setting our common life on a firm basis so that we can act and serve more effectively in our world.
The Conference this year has two key points of focus: strengthening the sense of a shared Anglican identity among the bishops from around the world, and helping to equip bishops for the role they increasingly have as leaders in mission, involved in a whole variety of ways in helping the Church grow. Because none of this would happen without a deeper commitment to prayer and studying the Bible, this year's Conference will begin with a couple of days' retreat, in which we can spend time together in quiet and begin to direct our minds towards the central issues of faith. And as in previous Conferences, every day will begin with worship and Bible study in small groups.
We've been exceptionally lucky in the gifts and the vision of the Design Group for this year's Conference. Drawn from a wide range of backgrounds, they have come together in a remarkable way to create not only a programme of events - about which we can speak in more detail later - but a whole way of doing business. In contrast to previous Conferences, we have planned a larger number of medium-sized groups instead of larger issue-focused groups, so that more people can have a say in the discussion. We've called these 'indaba' groups, picking up an African word for meetings where significant questions are worked through in a community.
In spite of the painful controversies which have clouded the life of the Communion for the last few years, there remains, as many people have repeatedly said, a very strong loyalty to each other and a desire to stay together. The fact that about 70% of bishops worldwide have already formally registered for the Conference, with a number of others who have signalled that they will attend, shows something of this desire. But it is also reflected in the life of so many Anglican organisations that continue to work across national and regional boundaries - the Mothers' Union, the enormous variety of church-based development projects dealing with HIV/AIDS or educational matters, the partnership relations between bishops and dioceses from different parts of the globe - the relationship, for example, between my own diocese of Canterbury and the church in Madagascar, or between Salisbury diocese and the Sudanese province. These close and personal relationships, which are not often in the headlines because they simply carry on doing the work they set out to do, are part of the solid ground that helps us cope with the turbulence in other areas. The programme of pre-Lambeth hospitality which is being offered by local churches here in the UK will help to consolidate these relationships for the future, in ways that will respect the integrity of all.
In short, I believe we have, thanks to the hard work of our Design Group and Sue Parkes, our Conference Manager, an unusually varied and original programme - details of which are in your press packs - and a fresh style of working which will allow us both to confront differences honestly and to be focused anew on our primary tasks of service and mission. It is with real confidence that I introduce the work of this year's Lambeth Conference to you, with enormous thanks to all who have laboured in organising it; I know its vision is supported by the prayers of many people in our Communion, and I hope many more will go on holding it in their thoughts and prayers in the coming months.
(c) Rowan Williams 2008
Mrs Jane Williams: Launch of Lambeth Conference 2008
Some of you may think of the Spouses conference as basically Jam and Jerusalem, more tea vicar or mitre-making and flower-arranging. There will certainly be food and singing in our programme, but there will also be a chance to meet some of the most interesting, committed and dynamic people in the Anglican Communion.
Bishops' spouses are as varied as the spouses of people in any other profession would be, but we do have some things in common: like our faith, and the pains and pleasures of living with and supporting a bishop!
Our planning group for the Spouses Conference has been a real privilege. I have learned a bit of what it's like to live through drought, floods and elections in part of Australia, or to run micro-finance projects in Africa. Our sister from Myanmar was amazed to find that we knew far more about the troubles in her country than she did. This kind of family knowledge we have about each other across the Anglican Church is what builds our advocacy for each other, our prayer for each other, and our action for each other.
So our two main aims in the Spouses Conference are to learn from each other and to resource ourselves to be God's People for God's Mission.
In lots of Anglican provinces, spouses can hardly meet at all, because of distances and lack of resources, and while all bishops get some kind of training and resourcing for their role, their spouses may not. And for many of the people coming, this is the only break they will get in 2008, and for some of them, their only opportunity to travel outside their own country, ever. So we want to make the most of what will, for most of us, be a once in a lifetime chance to equip ourselves, in the company of others who really know what we need. Our programme gives time for quite a lot of telling our stories and learning how to listen to each other. In my own experience, this is where the reality of the 'Anglican Communion' comes alive, in hearing the diversity, richness, challenges and successes of other Christians around the world.
We also plan to make something together, which will symbolise our connectedness, and that communicates without words our variety and our unity. I think Margaret is going to tell us a bit more about that shortly.
We plan to look at some of the huge issues that face us all, and that diminish God's people and make it harder for others to hear God's good news. For example, the effects of ecological change, the challenge of health care projects, or the way in which gender violence affects our communities. For some of these themes, we will be joining the Bishops' Conference, because these are not 'women's issues'. The whole people of God need to be challenged and have their needs heard and ministered to in these areas.
I hope it will become clear why I am proud to belong to this extraordinary company of Bishops' spouses; I hope you will see just how varied the mission and ministry of the Anglican Communion is; and I hope we will go home at the end of Lambeth 2008, knowing that we have friends across the world on whom we can rely in good times and bad.
(c) Jane Williams 2008
++++++++++
ACNSlist, published by Anglican Communion News Service, London, is distributed to more than 8,000 journalists and other readers around the world.
For subscription INFORMATION please go to: http://www.anglicancommunion.org/acns/acnslist.html
For daily updates on local, national and communion-wide news stories please visit the ACNS Digest page: http://www.anglicancommunion.org/acns/digest/index.cfm
If anyone needed more proof where Mrs Schori’s (soul?) is
OKLAHOMA: Oldest Bishop in the Episcopal Church Served Deposition Papers
By David W. Virtue
www.virtueonline.org
1/19/2008
The oldest bishop in the history of The Episcopal Church, who has served as both priest and bishop for more than half a century, has been served a notice of deposition by Mrs. Katharine Jefferts Schori, the Episcopal Church's Presiding Bishop, for abandoning the communion of the Episcopal Church.
The Rt. Rev. William A. Cox, 87, now a resident in Tulsa, Oklahoma, told VOL that he has been served the papers and has 60 days to respond as to why he should not be tossed out of the church. The purging of orthodox bishops from The Episcopal Church is now in full throttle.
"I resigned from the Episcopal Church House of Bishops last year and was offered a safe spiritual haven to minister by the Archbishop of the Southern Cone," Cox told VOL. "He has included me as one of his own under his jurisdiction."
Cox said he got the letter from Mrs. Jefferts Schori 10 days ago. "She told me that the Title IV Review Committee said I had abandoned the communion of the Episcopal Church." The letter was dated January 8.
Dear Bishop Cox,
Following your letter of March 28, 2007 advising me that you were resigning from the HOB and intended to continue active "episcopal ministry" under the ecclesiastical authority of the Presiding Bishop of the Province of the Southern Cone I asked the Title IV Review Committee to review the matter and to consider whether or not your action demonstrated that you had abandoned the communion of this church within the meaning of canon IV.9.
On May 29, 2007 the Review Committee sent to me the enclosed certification that you had abandoned the communion of this church.
I must now give you notice under canon IV.9 that if you fail to demonstrate to me within two months from today that you have not abandoned the communion of this church I shall be required to present the matter to the HOB at its next meeting in march 2008 for consideration as to whether or not you should be deposed from the ordained ministry of this church.
(I do not express any opinion regarding your status as an ordained person in any other church.)
Faithfully,
Katharine Jefferts Schori.
"I have not responded," Cox told VOL. "The letter enclosed a memorandum from the title IV. 9."
Asked what he would do, the orthodox bishop told VOL, "I don't know. I will talk to my Attorney, Mr. Wicks Stephen, and consult with him and see what response we will make.
"I think it is clear from the letter, and it is my understanding, that the letter implies that since I am now under the jurisdiction of the bishop of Argentina that they are not going to transfer my papers."
When VOL asked if Mrs. Jefferts Schori had been in touch with him, Cox said she had never talked with him. "She was in Oklahoma recently but did not get in touch with me."
Asked about a trial for his previous actions, Cox said he doesn't believe that will now happen. "They will depose me along with bishops Andy Fairfield, David Bena, John-David Schofield in March when the HOB meets."
When asked why he performed the previous consecrations that got him into so much hot water, Cox explained, "I went to Kansas and ordained and did confirmations and later confirmed in Oklahoma when I saw that people who had differing views and who decided that they wanted to worship in a different communion became anathema to the people in The Episcopal Church. They were outsiders and so what they were doing was prohibiting me from ministering to these people they considered outcasts and outsiders. My understanding is that Jesus always went to the outcast and I could see no reason why the Archbishop of Uganda, Henry Luke Orombi, when he asked me personally to do that, as an act of Christian ministry, that I shouldn't do it."
Asked about the value of diocesan boundaries, Cox said, "These diocesan boundaries are not going to be worth much any more and when we all stand before the Judgment Throne, we will have to acknowledge that we are brothers and sisters in Christ."
Asked how he felt about the actions of the national Episcopal Church, Cox told VOL, "I have not allowed myself to become angry about what has happened. This is my 35th year as bishop. I served as Bishop Suffragan of Maryland (1972 - 1980), Assistant Bishop of Oklahoma, (1980-1988). I also served as assistant bishop to Bishop Ben Benitez (Texas) and later with Bishop Claude E. Payne when he became diocesan bishop. I have also served as a parish priest at St. Matthew's in Austin, Texas.
"I have served the Episcopal Church for 16 years as a priest and 35 years as a bishop. I have served my Lord faithfully and I am not ashamed of anything I have done."
Bishop Cox said he will turn 87 on January 24th.
END
By David W. Virtue
www.virtueonline.org
1/19/2008
The oldest bishop in the history of The Episcopal Church, who has served as both priest and bishop for more than half a century, has been served a notice of deposition by Mrs. Katharine Jefferts Schori, the Episcopal Church's Presiding Bishop, for abandoning the communion of the Episcopal Church.
The Rt. Rev. William A. Cox, 87, now a resident in Tulsa, Oklahoma, told VOL that he has been served the papers and has 60 days to respond as to why he should not be tossed out of the church. The purging of orthodox bishops from The Episcopal Church is now in full throttle.
"I resigned from the Episcopal Church House of Bishops last year and was offered a safe spiritual haven to minister by the Archbishop of the Southern Cone," Cox told VOL. "He has included me as one of his own under his jurisdiction."
Cox said he got the letter from Mrs. Jefferts Schori 10 days ago. "She told me that the Title IV Review Committee said I had abandoned the communion of the Episcopal Church." The letter was dated January 8.
Dear Bishop Cox,
Following your letter of March 28, 2007 advising me that you were resigning from the HOB and intended to continue active "episcopal ministry" under the ecclesiastical authority of the Presiding Bishop of the Province of the Southern Cone I asked the Title IV Review Committee to review the matter and to consider whether or not your action demonstrated that you had abandoned the communion of this church within the meaning of canon IV.9.
On May 29, 2007 the Review Committee sent to me the enclosed certification that you had abandoned the communion of this church.
I must now give you notice under canon IV.9 that if you fail to demonstrate to me within two months from today that you have not abandoned the communion of this church I shall be required to present the matter to the HOB at its next meeting in march 2008 for consideration as to whether or not you should be deposed from the ordained ministry of this church.
(I do not express any opinion regarding your status as an ordained person in any other church.)
Faithfully,
Katharine Jefferts Schori.
"I have not responded," Cox told VOL. "The letter enclosed a memorandum from the title IV. 9."
Asked what he would do, the orthodox bishop told VOL, "I don't know. I will talk to my Attorney, Mr. Wicks Stephen, and consult with him and see what response we will make.
"I think it is clear from the letter, and it is my understanding, that the letter implies that since I am now under the jurisdiction of the bishop of Argentina that they are not going to transfer my papers."
When VOL asked if Mrs. Jefferts Schori had been in touch with him, Cox said she had never talked with him. "She was in Oklahoma recently but did not get in touch with me."
Asked about a trial for his previous actions, Cox said he doesn't believe that will now happen. "They will depose me along with bishops Andy Fairfield, David Bena, John-David Schofield in March when the HOB meets."
When asked why he performed the previous consecrations that got him into so much hot water, Cox explained, "I went to Kansas and ordained and did confirmations and later confirmed in Oklahoma when I saw that people who had differing views and who decided that they wanted to worship in a different communion became anathema to the people in The Episcopal Church. They were outsiders and so what they were doing was prohibiting me from ministering to these people they considered outcasts and outsiders. My understanding is that Jesus always went to the outcast and I could see no reason why the Archbishop of Uganda, Henry Luke Orombi, when he asked me personally to do that, as an act of Christian ministry, that I shouldn't do it."
Asked about the value of diocesan boundaries, Cox said, "These diocesan boundaries are not going to be worth much any more and when we all stand before the Judgment Throne, we will have to acknowledge that we are brothers and sisters in Christ."
Asked how he felt about the actions of the national Episcopal Church, Cox told VOL, "I have not allowed myself to become angry about what has happened. This is my 35th year as bishop. I served as Bishop Suffragan of Maryland (1972 - 1980), Assistant Bishop of Oklahoma, (1980-1988). I also served as assistant bishop to Bishop Ben Benitez (Texas) and later with Bishop Claude E. Payne when he became diocesan bishop. I have also served as a parish priest at St. Matthew's in Austin, Texas.
"I have served the Episcopal Church for 16 years as a priest and 35 years as a bishop. I have served my Lord faithfully and I am not ashamed of anything I have done."
Bishop Cox said he will turn 87 on January 24th.
END
Abortion Opponents in 59 Cities Prepare 40-Day Campaign to Counter Impact of Roe v. Wade
WASHINGTON, Jan. 21 /Christian Newswire/ -- "As America marks the 35th anniversary of the Roe v. Wade U.S. Supreme Court ruling that imposed abortion on our nation, pro-life advocates in 59 cities across 31 states are preparing to launch the next wave of a unique nationwide pro-life campaign, 40 Days for Life," said David Bereit, national campaign director for 40 Days for Life. "From February 6 until March 14, people across America will join together for 40 days of prayer and fasting for an end to abortion, 40 days of constant, peaceful vigil outside abortion facilities and Planned Parenthood offices and 40 days of intensive pro-life community outreach."
The list of 40 Days for Life locations is posted online at: www.40daysforlife.com/location.html
The campaign dates of February 6 through March 16 coincide with the Christian season of Lent. "That's what local groups asked for," said Bereit. "Lent is a season of prayer, fasting, repentance and renewal. It is our prayer that the efforts of the thousands of people who will participate in 40 Days for Life in their home towns will touch hearts and minds, save lives -- and help mark the beginning of the end of abortion in America."
During the first nationally coordinated 40 Days for Life effort in the fall of 2007, communities from coast to coast took part in the initiative. "The results were staggering," said Bereit. "Over 100,000 people united in prayer and fasting, more than 22,000 people took to the streets to participate in peaceful prayer vigils outside abortion centers, abortion facilities experienced sharp setbacks -- some cutting back hours and others closing for days at a time -- and at least 340 innocent children were spared from death by abortion."
Even Planned Parenthood -- the nation's largest abortion chain -- noted the impact of 40 Days for Life during the first wave of the campaign. The organization circulated numerous "crisis" e-mail alerts to abortion advocates around the country, calling for their financial help to fight back against the pro-life campaign. Cecile Richards, national president of Planned Parenthood, described 40 Days for Life efforts as "unprecedented assaults," and the CEO of one large Planned Parenthood operation in New York wrote, "Planned Parenthood is under attack and we need your help to fight back! RIGHT NOW, THE LARGEST ANTI-CHOICE PROTEST WE'VE SEEN IN A VERY LONG TIME is taking place. An extremist group and its 40 Days for Life Campaign has launched a relentless attack on Planned Parenthood health centers" [emphasis included in original].
"Following the tremendous impact experienced during the first wave of 40 Days for Life, we can't wait to see what life-saving results will be accomplished from February 6 until March 16," said Bereit.
EDITORS AND PRODUCERS: David Bereit is in Washington, D.C., for events marking the Roe v. Wade anniversary. He can be reached directly for interviews at 202-280-8993.
Christian Newswire
The list of 40 Days for Life locations is posted online at: www.40daysforlife.com/location.html
The campaign dates of February 6 through March 16 coincide with the Christian season of Lent. "That's what local groups asked for," said Bereit. "Lent is a season of prayer, fasting, repentance and renewal. It is our prayer that the efforts of the thousands of people who will participate in 40 Days for Life in their home towns will touch hearts and minds, save lives -- and help mark the beginning of the end of abortion in America."
During the first nationally coordinated 40 Days for Life effort in the fall of 2007, communities from coast to coast took part in the initiative. "The results were staggering," said Bereit. "Over 100,000 people united in prayer and fasting, more than 22,000 people took to the streets to participate in peaceful prayer vigils outside abortion centers, abortion facilities experienced sharp setbacks -- some cutting back hours and others closing for days at a time -- and at least 340 innocent children were spared from death by abortion."
Even Planned Parenthood -- the nation's largest abortion chain -- noted the impact of 40 Days for Life during the first wave of the campaign. The organization circulated numerous "crisis" e-mail alerts to abortion advocates around the country, calling for their financial help to fight back against the pro-life campaign. Cecile Richards, national president of Planned Parenthood, described 40 Days for Life efforts as "unprecedented assaults," and the CEO of one large Planned Parenthood operation in New York wrote, "Planned Parenthood is under attack and we need your help to fight back! RIGHT NOW, THE LARGEST ANTI-CHOICE PROTEST WE'VE SEEN IN A VERY LONG TIME is taking place. An extremist group and its 40 Days for Life Campaign has launched a relentless attack on Planned Parenthood health centers" [emphasis included in original].
"Following the tremendous impact experienced during the first wave of 40 Days for Life, we can't wait to see what life-saving results will be accomplished from February 6 until March 16," said Bereit.
EDITORS AND PRODUCERS: David Bereit is in Washington, D.C., for events marking the Roe v. Wade anniversary. He can be reached directly for interviews at 202-280-8993.
Christian Newswire
Pro-Life Movement is Alive and Well on the Eve of the 35th Roe v. Wade Memorial
"Support for abortion, and abortions themselves, are at their lowest levels in over 30 years." -- Rev. Patrick J. Mahoney, Director of the Christian Defense Coalition
WASHINGTON, Jan. 21 /Christian Newswire/ -- Pro-life activists are now focusing their attention away from Washington, D.C. and aggressively turning their sights to state and local initiatives.
Rev. Patrick J. Mahoney, Director of the Christian Defense Coalition, comments, "On the eve of the 35th Memorial of Roe v. Wade, the pro-life movement is alive and well. Support for abortion, and abortions themselves, are at their lowest levels in over 30 years. This past Sunday thousands of churches preached messages on 'The Sanctity of Life,' and tens of thousands participated in statewide pro-life rallies and marches. On Tuesday, January 22, over 100,000 will join the annual 'March for Life,' in Washington, DC. On the pro-choice side, we see virtually no major events happening on the national stage.
"Here is a list of some of the positive things happening in the pro-life movement:
"As the political landscape has changed in Washington, DC, the pro-life movement has adapted and is now focusing their attention on state and local initiatives. We see that in the citizen led grand jury convened in Wichita, Kansas against abortion provider George Tiller as well as state Human Life Amendments like the one recently introduced in Georgia. These efforts are bypassing the gridlock in Washington on abortion and chipping away at Roe from a local level."
For more information or interviews call:
Rev. Patrick J. Mahoney at 202.547.1735 Cell: 540.538.4741
Christian Newswire
WASHINGTON, Jan. 21 /Christian Newswire/ -- Pro-life activists are now focusing their attention away from Washington, D.C. and aggressively turning their sights to state and local initiatives.
Rev. Patrick J. Mahoney, Director of the Christian Defense Coalition, comments, "On the eve of the 35th Memorial of Roe v. Wade, the pro-life movement is alive and well. Support for abortion, and abortions themselves, are at their lowest levels in over 30 years. This past Sunday thousands of churches preached messages on 'The Sanctity of Life,' and tens of thousands participated in statewide pro-life rallies and marches. On Tuesday, January 22, over 100,000 will join the annual 'March for Life,' in Washington, DC. On the pro-choice side, we see virtually no major events happening on the national stage.
"Here is a list of some of the positive things happening in the pro-life movement:
Crisis pregnancy centers, which care for women with crisis pregnancies at no charge, outnumber abortion clinics 3 to 1.
A recent Gallup Poll shows that 72% of Americans 18 and under believe that abortion is 'immoral.'
85% of counties in America do not have an abortion clinic.
All candidates running for the Office of President believe abortion is a tragic, and regrettable decision.
Young physicians are choosing not to become involved in the abortion industry creating a massive shortage of abortion providers.
At least ten states are considering legislation to ban abortions and introduce Human Life Amendments.
For the first time in 35 years, the United States Supreme Court banned an abortion procedure.
"As the political landscape has changed in Washington, DC, the pro-life movement has adapted and is now focusing their attention on state and local initiatives. We see that in the citizen led grand jury convened in Wichita, Kansas against abortion provider George Tiller as well as state Human Life Amendments like the one recently introduced in Georgia. These efforts are bypassing the gridlock in Washington on abortion and chipping away at Roe from a local level."
For more information or interviews call:
Rev. Patrick J. Mahoney at 202.547.1735 Cell: 540.538.4741
Christian Newswire
Details on National Memorial for the Pre-Born and Their Mothers and Fathers, Washington, DC, January 22, 2008
Premiere Indoor Pro-life Service on Capitol Hill to Take Place in US Senate Office Building Tuesday Morning
WASHINGTON, Jan. 21 /Christian Newswire/ -- The National Memorial for the Pre-born and their Mothers and Fathers, the only indoor pro-life interdenominational prayer service held in the U.S. Capitol complex in Washington, DC, will take place this Tuesday, January 22, 2008, in the U.S. Senate Hart Building at the corner of Constitution Avenue and 2nd Street, NE. The public is welcome and clergy of all Christian traditions are invited to participate in the 90-minute liturgy. The service will end in time for attendees to walk in the annual March for Life.
Details:
The National Memorial for the Pre-born and their Mothers and Fathers
Special musical guest Tony Melendez
Sponsored by the National Pro-Life Religious Council, National Pro-Life Radio.net, the National Pro-Life Action Center, Priests for Life and the National Clergy Council
Tuesday, January 22, 2008, 8:45 AM
U.S. Senate Hart Building, 9th Floor (accessible from the North Bank of elevators)
Corner of Constitution Avenue and 2nd Street, NE, Washington, DC
Clergy are asked to arrive by 8:00 AM for vesting and orientation. Attendees should arrive no later than 8:15 in anticipation of security clearance. No signs please.
Parking is available at nearby Union Station rail terminal. Via Metro: Take Red Line to Union Station. Walk out front doors, turn left and follow Massachusetts Avenue one block east to 2nd Street, NE. Turn right and proceed three blocks south to Hart Senate Office Building (white modern structure) on right at corner of Constitution Avenue. Enter from either 2nd Street or Constitution Avenue, pass through security and proceed to North Bank elevators, 9th Floor. For more information visit www.nprcouncil.org.
Christian Newswire
WASHINGTON, Jan. 21 /Christian Newswire/ -- The National Memorial for the Pre-born and their Mothers and Fathers, the only indoor pro-life interdenominational prayer service held in the U.S. Capitol complex in Washington, DC, will take place this Tuesday, January 22, 2008, in the U.S. Senate Hart Building at the corner of Constitution Avenue and 2nd Street, NE. The public is welcome and clergy of all Christian traditions are invited to participate in the 90-minute liturgy. The service will end in time for attendees to walk in the annual March for Life.
Details:
The National Memorial for the Pre-born and their Mothers and Fathers
Special musical guest Tony Melendez
Sponsored by the National Pro-Life Religious Council, National Pro-Life Radio.net, the National Pro-Life Action Center, Priests for Life and the National Clergy Council
Tuesday, January 22, 2008, 8:45 AM
U.S. Senate Hart Building, 9th Floor (accessible from the North Bank of elevators)
Corner of Constitution Avenue and 2nd Street, NE, Washington, DC
Clergy are asked to arrive by 8:00 AM for vesting and orientation. Attendees should arrive no later than 8:15 in anticipation of security clearance. No signs please.
Parking is available at nearby Union Station rail terminal. Via Metro: Take Red Line to Union Station. Walk out front doors, turn left and follow Massachusetts Avenue one block east to 2nd Street, NE. Turn right and proceed three blocks south to Hart Senate Office Building (white modern structure) on right at corner of Constitution Avenue. Enter from either 2nd Street or Constitution Avenue, pass through security and proceed to North Bank elevators, 9th Floor. For more information visit www.nprcouncil.org.
Christian Newswire
Sunday, January 20, 2008
Red and Yellow, Black and White, All Come Together to Broadcast 'Live' Their Stand as Abolitionists of Abortion World-Wide Gather in Washington DC
Red and Yellow, Black and White, All Come Together to Broadcast 'Live' Their Stand as Abolitionists of Abortion World-Wide Gather in Washington DC
WASHINGTON, Jan. 20 /Christian Newswire/ -- Former 2nd Vice President of the Southern Baptist Convention, pastor Wiley S. Drake said his radio station Crusade Radio will be live on location to broadcast from the Washington Court Hotel, 525 New Jersey Ave. Washington DC, on Dr. Martin Luther King Jr. Day. Monday Jan. 21st.
Drake said people who can not come to D.C. can listen in by going to "The Wiley Drake Show" www.crusaderadio.com
Drake said, "This World Wide Broadcast will bring red and yellow, black, and white, for they are all precious in His sight, to stand for the Abolishment of Abortion around the world."
This broadcast event will feature:
A letter of greeting from Mike Huckabee.
Pastor Johnny Hunter Founder of L.E.A.R.N. the first, and only, entirely Black Pro-life group that is not an adjunct of another group.
Mrs. Eileen G. Slocum, longtime Republican National Committee-woman for Rhode Island and one of the original authors of the Pro-life Plank for the National Republican Platform, will be honored at this meeting.
The voice, message, and dramatization of a pre- born child in the womb by Sandra Sheskin Brotman, Internationally-known Messianic Jewish Recording Artist, Concert singer, Bible Teacher.
National and International leadership of Operation Outcry and The Justice Foundation, a million voices strong: Attorney Allan Parker, President of The Justice Foundation.
Presentation and announcement for The 1000 White Cross Silent March in Berlin, Germany, September 20, 2008 and the Holocaust to Holocaust Train Trip to Auschwitz
"Dignity to those who need us most and we honor this day, the black child. The root of abortion grew from the unrighteous and unjust interests and intents of Margaret Sanger for **black genocide." Drs Bert P. and Willy Dorenbos, Founders Schreeuw om leven (Cry for Life) Holland. www.schreeuwomleven.nl/english.htm
"For every five black women pregnant in the United States, three will choose abortion!" -- Pastor Clenard H. Childress Jr, Regional Director, L.E.A.R.N. Northeast, and Assistant to the National Director of L.E.A.R.N. www.blackgenocide.org
"United we stand, on behalf of The Abolition of Abortion Federation," Drs. Bert Dorenbos, Shreeum om Leven, Mrs. Sharon Turner, Global Society For Life.
Christian Newswire
WASHINGTON, Jan. 20 /Christian Newswire/ -- Former 2nd Vice President of the Southern Baptist Convention, pastor Wiley S. Drake said his radio station Crusade Radio will be live on location to broadcast from the Washington Court Hotel, 525 New Jersey Ave. Washington DC, on Dr. Martin Luther King Jr. Day. Monday Jan. 21st.
Drake said people who can not come to D.C. can listen in by going to "The Wiley Drake Show" www.crusaderadio.com
Drake said, "This World Wide Broadcast will bring red and yellow, black, and white, for they are all precious in His sight, to stand for the Abolishment of Abortion around the world."
This broadcast event will feature:
A letter of greeting from Mike Huckabee.
Pastor Johnny Hunter Founder of L.E.A.R.N. the first, and only, entirely Black Pro-life group that is not an adjunct of another group.
Mrs. Eileen G. Slocum, longtime Republican National Committee-woman for Rhode Island and one of the original authors of the Pro-life Plank for the National Republican Platform, will be honored at this meeting.
The voice, message, and dramatization of a pre- born child in the womb by Sandra Sheskin Brotman, Internationally-known Messianic Jewish Recording Artist, Concert singer, Bible Teacher.
National and International leadership of Operation Outcry and The Justice Foundation, a million voices strong: Attorney Allan Parker, President of The Justice Foundation.
Presentation and announcement for The 1000 White Cross Silent March in Berlin, Germany, September 20, 2008 and the Holocaust to Holocaust Train Trip to Auschwitz
"Dignity to those who need us most and we honor this day, the black child. The root of abortion grew from the unrighteous and unjust interests and intents of Margaret Sanger for **black genocide." Drs Bert P. and Willy Dorenbos, Founders Schreeuw om leven (Cry for Life) Holland. www.schreeuwomleven.nl/english.htm
"For every five black women pregnant in the United States, three will choose abortion!" -- Pastor Clenard H. Childress Jr, Regional Director, L.E.A.R.N. Northeast, and Assistant to the National Director of L.E.A.R.N. www.blackgenocide.org
"United we stand, on behalf of The Abolition of Abortion Federation," Drs. Bert Dorenbos, Shreeum om Leven, Mrs. Sharon Turner, Global Society For Life.
Christian Newswire
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