What does it mean for Anglicans to profess reformed catholicity in a visible communion across great stretches of geography and culture, and how can we seek and serve one another faithfully?
The proliferation of popular I am hurt and wounded style songs is itself sobering, having moved well beyond the pathos of, say, Patsy Cline in their stark descriptions.
I will only sketch here the beginnings of a constructive Christian response to the false religion of violence and assault that is proving so seductive for our contemporary western culture, as for so many cultures before.
As Amy Ziering has said, campus sexual assaults are not “just a date gone bad, or a bad hook-up, or, you know, miscommunication,” but instead “a highly calculated, premeditated crime.”
As we speak after the Word’s example, often repeating what he said, we curiously understand him still to be himself speaking as well — inviting, permitting, and even uttering our speech through us.
Facing divisions in the body of Christ, the school of reconciliation would teach the faithful to speak as sinners, who admit that “often enough, people of both sides were to blame” (Decree on Ecumenism, Unitatis Redintegratio 1, para. 3).
I write from the road, on the latest of my long trips for the Living Church Foundation. It leads me to wonder about the proper movement of Christians on the earth.
"You cannot serve God and wealth." But God has an inheritance for us. And surely our institutions and their wealth are part of this, as they are placed in the service of sanctification, holiness, by God’s grace.