by David Ives, Aleteia Magazine, 4/12/19.
by David Ives, Aleteia Magazine, 4/12/19.
by Thom Rainer, LifeWay, 3/6/19.
…In addition to the categorization of churches as
by Nicolas Cole, Inc. Magazine, 1/21/18.
…This one sentence summarizes the entire Millennial generation:
by BBC News, 2/22/19
…. Decades of falling church attendances have left some priests looking after up to 20 rural churches. Previously, a rural priest would need to apply for permission from a bishop to not hold a Sunday service in each church.
The Bishop of Willesden – the Right Reverend Pete Broadbent – chairs the Simplification Task Force formed in 2014 to improve the process of the Church of England. He said changing the law reflected the current practice of priests who look after multiple churches. Following the vote, he said: “You’re meant to get a dispensation from the bishop – this just changes the rules to make it easier for people to do what they’re already doing. It stops the bureaucracy.
“This was just one (amendment) where we said, ‘Out of date, doesn’t work, we’re operating differently in the countryside now, therefore let’s find a way of making it work.'”
When asked if the decision would affect elderly churchgoers in rural locations, who might have to travel further to attend a service, Rev Broadbent said: “No, because at the moment this is already regularised and it’s already happening.”
The Reverend Rose Hudson-Wilkin, a chaplain to the Speaker of the House of Commons, said although it was “wonderful” to have “that one day where everyone can concentrate”, the Church had to be realistic about people’s day to day lives.
“Times are changing – it is not just about a shortage of clergy but also the fact that people work on a Sunday,” she said. “There is no use in crying over spilt milk. We need to find creative ways to worship.”
She added that at her churches “Thursday is the new Sunday”.
Read more at … https://www.bbc.com/news/uk-47326993
by Jason Bruner, Arizona State Univeraity, The Conversation, 11/7/18.
…One of the most notable examples of the use of missionary networks in bridging the imagined distance between a Western Christian public and distant people comes from the Congo Free State, which was established in 1885 and ruled solely by King Leopold of Belgium.
Leopold’s rule was characterized by widespread atrocities. Some estimates of the death toll of Leopold’s policies exceed 10 million people. Leopold used his reign to extract natural resources from the region. Following a boom in rubber prices, his agents were quick to use violence against the local population to make them harvest and process rubber.
In 1904, Alice Harris, a Protestant missionary with the Congo Balolo Mission, which was organized and supported by British Baptists, took what would become an iconic image of the horrors. Her image has a Congolese father sitting in a kind of stupor, gazing at his daughter’s severed hand and foot, which lie in front of him on the missionary’s porch.
Harris’s image was reproduced in a host of pamphlets, books and newspapers in both Britain and the United States. Along with other images and reports, it helped foment an international reaction against Leopold’s brutal reign…
Missionaries believed that God worked with them through religious conversions, moral reform and material and economic progress, to spread the truth of Christianity. The role of missionary media became foundational in providing information and images of suffering in the world.
This role often pushed them into ever more remote territories. The information that they sent enabled many Christians in the West to more easily imagine the world as a globally connected community.
by Peter Economy, Inc. Magazine, 1/11/19.
…According to Doodle’s 2019 State of Meetings report, the cost of poorly organized meetings in 2019 will reach $399 billion in the U.S. and $58 billion in the U.K. This is almost half a trillion dollars for these two countries alone — a tremendous drag on the effectiveness of businesses.
Commentary by Dr. Whitesel: When evaluating risky missionary endeavors such as that of John Allen Chau, it’s important (as Dr. Armand Jones, Associate Professor of World Evangelism at Candler School of Theology, Emory Univ. reminds us) to consider three historical/theological aspects of missionary work.
… these reflections come after my initial “What the heck?” reactions to Chau’s missiological adventures or misadventures, depending upon one’s point of view.
There are three points I would like to make. First of all, given the long and extremely varied history of Christian mission, it seems to me that there is surprisingly little that is unusual in John Allen Chau’s missionary endeavor. From the earliest days of the Christian movement, missionaries, as well as others who witnessed to their deepest religious beliefs in their own circumstances, have felt compelled to tell others—or let others know—about their faith. Sometimes those witnesses have been understood in their context, other times they have not. Sometimes, though certainly not always, they have suffered and even died for their actions. The eighth-century English monk and bishop Boniface was killed along with fifty companions by Frisians (in the Netherlands) whom he was trying to convert. (Not unlike Chau’s report of being saved from an arrow by his waterproof Bible, Boniface attempted to protect himself from his killers by holding a book containing Christian writings to his head.) The Indian missionary Sadhu Sundar Singh died (no one knows how) after he set off to evangelize Tibet in 1929. Chau’s most obvious predecessor in missionary strategy and death was the evangelical Jim Elliot of Portland, Oregon, who was killed trying to make contact with the Waorani people of Ecuador in 1956. Through two millennia, women and men from all over the world have sometimes died while undertaking Christian missionary work. To understand John Allen Chau is not necessarily to condone what he did, but it is to say that a person of sound mind and judgment in his religious tradition could very well have undertaken mission work in the ways that he did. In fact, it seems that Chau made several reasonable and even thoughtful preparations for his missionary expedition, and he knew that death was a very possible outcome of his forays into the North Sentinel Island. John Allen Chau was not mentally ill, nor intellectually impaired.
My second point hinges on the first one. I have been surprised at some of the vehemence with which Chau has been denounced by members of my own intellectual tribe (i.e., those of us who identify ourselves as “liberals” of one sort or another), including members of my own mainline Protestant community. What is it about his death that has made us so indignant? I think it is that in his mission and death, Chau represents a challenge to the systems of rationality with which we have become so comfortable—systems that are founded in the European Enlightenment…