The Bible needs to be interpreted according to “the big picture.” The parts only make their fullest sense in the light of the whole. The Bible also needs to be interpreted according to its own terms. One of the ba-sic questions about the Bible is “What is the Bible’s ultimate source?” Is it purely from the mind of hu-man beings, or is God the ultimate author? If we as Christians look to Jesus Christ, we need to see his atti-tude to the Scriptures.
Read moreIn addition to those who have attempted to justify the consecration of the first openly gay bishop, we now have among us those who are questioning if the office of bishop is really even necessary. (This new suggestion arises just as we anticipate the report of the Eames Commission this fall.) After all, the office represents an outdated hierarchy, or so a current argument suggests. So here is issued yet another call upon history and tradition to shed light on our present circumstance.
Read moreSecond, and even more importantly, homosexual unions are not wrong primarily because of their disproportionately high incidence of promiscuity (especially among males) and breakups (especially among females). They are wrong because “gay marriage” is a contradiction in terms. As with consensual adult incest and polyamory, considerations of commitment and fidelity factor only after certain structural prerequisites are met.
Read moreThe Report is available at http://www.pcusa.org/peaceunitypurity/resources/prelimreport.pdf
Readers will find the theological core of the report in its Part B, "Preliminary Affirmations About the Peace, Unity, and Purity of the Church" (pp. 2-5). It builds its case almost exclusively on an exegesis of the Epistle to the Ephesians.
Read moreMore recently, however, it has sought of necessity to place its theological resources at the
disposal of the wider Anglican Communion in its struggles with the vexed issue of
homosexuality and the varied responses to this within the Communion. In this difficult
time, which threatens (in the words of the Primates gathered at Lambeth last October) to
“tear the very fabric of our Communion”, it would have been an irresponsible form of
To his horror he could only regard it as heretical. ‘I therefore said to Fezer on 23 January, “We have different beliefs, different spirits, and a different God.”’ ‘That proved a bombshell. Wild tumult broke out. Fezer turned pale and was almost helpless, and some people … shouted, “Can Barth be serious?” Others … wanted to leave the place and others again wanted to throw Karl (Barth) out.
Read moreThis essay will show how Newman's hermeneutics were unfair to Luther's own point of view on justification. His citations of Luther's texts, partial and misleading, were standard for the Oxford movement from the time of Hurrell Froude. The position taken here is that Newman's treatment of Luther was more an intra-Anglican argument with the Evangelicals in his own church than an argument with Luther or the Lutherans.
Read moreWhen one reads the acts of the Council of Nicea, several facts become readily apparent. First, it was understood that bishops belonged to the order of the Church. That is to say, all Christians were to be under the oversight of a bishop. Further, there was to be only one bishop in each diocese, or only one ruling bishop. Third, bishops were not to officiate in dioceses other than their own, except perhaps, by invitation.
Read moreThe commentator had high praise for what is sometimes called the thinking man's church, the Episcopalians, because apparently we do not take the gospel story literally but rather as a set of spiritual insights to help us toward our becoming Christ.
Read moreThe point was that most of those who first heard the Easter gospel would have found it grotesque or even frightening. Resurrection was not a joyful sign of hope but an alarming oddity, something potentially very dangerous. The dead, if they survived at all, lived in their own world - a shadowy place, where they were condemned to a sort of half-life of yearning and sadness.
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