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of a British bishop who denies the Holocaust, although Benedict later explained that he had been unaware of the bishop's history. Ties were further strained when a senior Vatican official said during Israel's recent military campaign in Gaza that the territory resembled a "big concentration camp."
But the biggest point of contention between Catholics and Jews remains the role of Pius XII during World War II. Benedict has called him a "great churchman" and supports efforts to make him a saint despite Jewish concerns about his wartime conduct.
At Yad Vashem, Benedict did not visit the main part of the museum, where a photo caption says Pius did not protest the Nazi genocide of Jews and maintained a largely "neutral position."
Rabbi Israel Meir Lau, chairman of Yad Vashem's board of directors and a former chief rabbi of Israel, called Benedict's speech at the memorial important but said he also found it lacking.
"There is a clear difference between 'killed' and 'murdered.' There is a difference between saying millions in the Holocaust and saying six million. The word six was not said," Lau, himself a Holocaust survivor, told Israel TV. "There was certainly no apology here."
Avner Shalev, Yad Vashem's chairman, also praised the speech in general terms but said two of his expectations had not been met: The pope did not mention anti-Semitism or explicitly say who perpetrated the Holocaust. "He didn't mention Nazis or German Nazis or collaborators," Shalev said.
But Edward Mosberg, one of the survivors who met the pope, said he was satisfied.
"This was very important," Mosberg said.
Benedict is using a weeklong pilgrimage to the Holy Land to reach out to both Muslims and Jews. He spent three days in neighboring Jordan before arriving in Israel.
Benedict angered many in the Muslim world three years ago when he quoted a medieval text that characterized some of Islam's Prophet Muhammad's teachings as "evil and inhuman," particularly "his command to spread by the sword the faith." He later expressed regret that his comments offended Muslims.
Before leaving Jordan, he said he had a "deep respect" for Islam.
But Muslims, like Jews, had decidedly mixed reactions to Benedict on Monday.
During his visit to the presidential residence in Jerusalem, the pope met the parents of Israeli soldier Gilad Schalit, who was captured by Hamas militants three years ago and remains in captivity in the Gaza Strip.
In Gaza, Palestinians expressed anger that Benedict met the family of the captive Israeli, but would not meet with relatives of any of the 11,000 Palestinian prisoners imprisoned in Israel.
Associated Press - May 11, 2009
Monday, June 22, 2009
Facing your fear
Your Goliath doesn’t carry sword or shield; he brandishes blades of unemployment, abandonment, sexual abuse, or depression. Your giant doesn’t parade up and down the hills of Elah; he prances through your office, your bedroom, your classroom. He brings bills you can’t pay, grades you can’t make, people you can’t please, whiskey you can’t resist, pornography you can’t refuse, a career you can’t escape, a past you can’t shake, and a future you can’t face.
You know well the roar of Goliath.
You know his voice—but is it all you hear? David saw and heard more. When the giant mocks David, the shepherd boy replies: “You come against me with sword and spear and javelin, but I come against you in the name of the Lord Almighty, the God of the armies of Israel, whom you have defied.” David majors in God. He sees the giant, mind you; he just sees God more so.
Giants. We must face them. Yet we need not face them alone. Focus first, and most, on God. The times David did, giants fell. The days he didn’t, David did.
Focus on giants—you stumble.
Focus on God—your giants tumble.
You know well the roar of Goliath.
You know his voice—but is it all you hear? David saw and heard more. When the giant mocks David, the shepherd boy replies: “You come against me with sword and spear and javelin, but I come against you in the name of the Lord Almighty, the God of the armies of Israel, whom you have defied.” David majors in God. He sees the giant, mind you; he just sees God more so.
Giants. We must face them. Yet we need not face them alone. Focus first, and most, on God. The times David did, giants fell. The days he didn’t, David did.
Focus on giants—you stumble.
Focus on God—your giants tumble.
Influencing your world for good
Hang on. It’s the Wild West in the Ancient East. The road rumbles as David grumbles, “May God do his worst to me if Nabal and every cur in his misbegotten brood isn’t dead meat by morning!”
Then, all of a sudden, beauty appears. A daisy lifts her head in the desert; a swan lands at the meat packing plant; a whiff of perfume floats through the men’s locker room. Abigail, the wife of Nabal, stands on the trail. Whereas he is brutish and mean, she is “intelligent and good-looking.”
Brains and beauty. Abigail puts both to work. As David and his men descend a ravine, she takes her position, armed with “two hundred loaves of bread, two skins of wine, five sheep dressed out and ready for cooking, a bushel of roasted grain, a hundred raisin cakes, and two hundred fig cakes, . . . all loaded on some donkeys.”
Abigail’s no fool. She knows the importance of the moment. She stands as the final barrier between her family and sure death.
Abigail teaches so much. The contagious power of kindness. The strength of a gentle heart. One Abigail can save a family.
Be the beauty amidst your beasts and see what happens.
Then, all of a sudden, beauty appears. A daisy lifts her head in the desert; a swan lands at the meat packing plant; a whiff of perfume floats through the men’s locker room. Abigail, the wife of Nabal, stands on the trail. Whereas he is brutish and mean, she is “intelligent and good-looking.”
Brains and beauty. Abigail puts both to work. As David and his men descend a ravine, she takes her position, armed with “two hundred loaves of bread, two skins of wine, five sheep dressed out and ready for cooking, a bushel of roasted grain, a hundred raisin cakes, and two hundred fig cakes, . . . all loaded on some donkeys.”
Abigail’s no fool. She knows the importance of the moment. She stands as the final barrier between her family and sure death.
Abigail teaches so much. The contagious power of kindness. The strength of a gentle heart. One Abigail can save a family.
Be the beauty amidst your beasts and see what happens.
Insignificance and authenticity
She is a Samaritan; she knows the sting of racism. She is a woman; she’s bumped her head on the ceiling of sexism. She’s been married to five men. Five. Five different marriages. Five different beds. Five different rejections. She knows the sound of slamming doors.
On this particular day, she came to the well at noon. She expected silence. She expected solitude. Instead, she found one who knew her better than she knew herself. He was interested in more than water. He was interested in her heart.
They talked. Who could remember the last time a man had spoken to her with respect? He told her about a spring of water that would quench not the thirst of the throat, but of the soul.
Suddenly the shame of the tattered romances disappeared. Suddenly the insignificance of her life was swallowed by the significance of the moment. “God is here! God has come! God cares...for me!”
On this particular day, she came to the well at noon. She expected silence. She expected solitude. Instead, she found one who knew her better than she knew herself. He was interested in more than water. He was interested in her heart.
They talked. Who could remember the last time a man had spoken to her with respect? He told her about a spring of water that would quench not the thirst of the throat, but of the soul.
Suddenly the shame of the tattered romances disappeared. Suddenly the insignificance of her life was swallowed by the significance of the moment. “God is here! God has come! God cares...for me!”
A Brother's Wisdom 73
The sin of presumption, the sin of thinking our future is in our hands and within our grasp, irks James. Here are the words of James 4:13-17 again:
Now listen, you who say, "Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money." Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead, you ought to say, "If it is the Lord's will, we will live and do this or that." As it is, you boast and brag. All such boasting is evil. Anyone, then, who knows the good he ought to do and doesn't do it, sins.
Potent words indeed. I see several points and they will occupy our attention this week: (1) control, (2) the brevity of life, (3) the providential approach, and (4) a reminder of hybris.
The issue of who is in control undergirds the opening lines of this paragraph, and we ought to observe how methodical the merchants think their businesses are:
"Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money." They know...
the time,
the location,
the duration of their time there,
the activities they will perform,
the results.
James will make clear that he is not against planning, but he is against the kind of planning that presumes and that knows better. The root problem here is probably the Ego -- the Ego of the merchant who is driven to make money and knows how to do it and does so without reliance upon the God who is sovereign over all.
We cannot forget James' stinging words about money and wealth and the wealthy in this letter. He equates "rich" with "oppression." There is considerable argument in this passage about whether these traveling merchants are messianists or not. The evidence is not compelling on either side, though I lean toward them not being messianists and that they are more to be equated with the group that is also excoriated in 5:1-6.
Source : http://blog.beliefnet.com/jesuscreed/2009/06/a-brothers-wisdom-73.html
Now listen, you who say, "Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money." Why, you do not even know what will happen tomorrow. What is your life? You are a mist that appears for a little while and then vanishes. Instead, you ought to say, "If it is the Lord's will, we will live and do this or that." As it is, you boast and brag. All such boasting is evil. Anyone, then, who knows the good he ought to do and doesn't do it, sins.
Potent words indeed. I see several points and they will occupy our attention this week: (1) control, (2) the brevity of life, (3) the providential approach, and (4) a reminder of hybris.
The issue of who is in control undergirds the opening lines of this paragraph, and we ought to observe how methodical the merchants think their businesses are:
"Today or tomorrow we will go to this or that city, spend a year there, carry on business and make money." They know...
the time,
the location,
the duration of their time there,
the activities they will perform,
the results.
James will make clear that he is not against planning, but he is against the kind of planning that presumes and that knows better. The root problem here is probably the Ego -- the Ego of the merchant who is driven to make money and knows how to do it and does so without reliance upon the God who is sovereign over all.
We cannot forget James' stinging words about money and wealth and the wealthy in this letter. He equates "rich" with "oppression." There is considerable argument in this passage about whether these traveling merchants are messianists or not. The evidence is not compelling on either side, though I lean toward them not being messianists and that they are more to be equated with the group that is also excoriated in 5:1-6.
Source : http://blog.beliefnet.com/jesuscreed/2009/06/a-brothers-wisdom-73.html
Jesus Christ
Jesus Christ IS God and IS the one perfect person that ever existed. That is why he died on the cross, because He was the only one who could save us from our own sins. And yes, He did die for our sins - I know that for a fact. I know that He is the risen Savior because I have a relationship with Him and talk with him daily in prayer and in my daily walk. He guides me and teaches me through His Word which is the Bible and through my conscience, which is the Holy Spirit. Through His teaching and truth, I am not blown about by every new doctrine or spiritual fad because I know that I have my foundation laid in truth and justice. I am bold and I must stand up for my Lord because He has saved me from myself.
.Choose a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the eucharistic liturgy for the day ; others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of "covering" a certain amount of text. The amount of text covered is in God's hands, not yours.
.Place yourself in a comfortable position and allow yourself to become silent. Some Christians focus for a few moments on their breathing; others have a beloved "prayer word" or "prayer phrase" they gently recite.. For some, the practice known as "centering prayer" makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.
.Turn to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." Do not expect lightning or ecstasies. In lectio divina, God is teaching us to listen to him, to seek him in silence. He does not reach out and grab us; rather, he gently invites us ever more deeply into his presence.
. Take the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories, and ideas. Do not be afraid of distractions. Memories or thoughts are simply parts of yourself that, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.
. Speak to God. Whether you use words, ideas, or images--or all three--is not important. Interact with God as you would with one who you know loves and accepts you. And give to him what you have discovered during your experience of meditation. Experience God by using the word or phrase he has given you as a means of blessing and of transforming the ideas and memories that your reflection on his word has awakened. Give to God what you have found within your heart.
. Rest in God's embrace. And when he invites you to return to your contemplation of his word or to your inner dialogue with him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.
Sometimes in lectio divina, you may return several times to the printed text, either to savor the literary context of the word or phrase that God has given or to seek a new word or phrase to ponder. At other times, only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to assess anxiously the quality of your lectio divina, as if you were "performing" or seeking some goal. Lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.
Lectio Divina as a Group Exercise
In the churches of the Third World, where books are rare, a form of corporate lectio divina is becoming common, in which a text from the Scriptures is meditated on by Christians praying together in a group.
This form of lectio divina works best in a group of between four and eight people. A group leader coordinates the process and facilitates sharing. The same text from the Scriptures is read out three times, followed each time by a period of silence and an opportunity for each member of the group to share the fruit of her or his lectio.
The first reading is for the purpose of hearing a word or passage that touches the heart. When the word or phrase is found, the group's members take it in, gently recite it, and reflect on it during the silence that follows. After the silence, each person shares which word or phrase has touched his or her heart.
The second reading (by a member of the opposite sex from the first reader) is for the purpose of "hearing" or "seeing" Christ in the text. Each ponders the word that has touched the heart and asks where the word or phrase touches his or her life that day. Then, after the silence, each member of the group shares what he or she has "heard" or "seen."
The third and final reading is for the purpose of experiencing Christ "calling us forth" into doing or being. Members ask themselves what Christ in the text is calling them to do or to become today or this week. After the silence, each shares for the last time, and the exercise concludes with each person praying for the person on the right of him or her.
Those who regularly practice this method of praying and sharing the Scriptures find it to be an excellent way of developing trust within a group. It also is an excellent way of consecrating projects and hopes to Christ before more-formal group meetings.
.Place yourself in a comfortable position and allow yourself to become silent. Some Christians focus for a few moments on their breathing; others have a beloved "prayer word" or "prayer phrase" they gently recite.. For some, the practice known as "centering prayer" makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.
.Turn to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." Do not expect lightning or ecstasies. In lectio divina, God is teaching us to listen to him, to seek him in silence. He does not reach out and grab us; rather, he gently invites us ever more deeply into his presence.
. Take the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories, and ideas. Do not be afraid of distractions. Memories or thoughts are simply parts of yourself that, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.
. Speak to God. Whether you use words, ideas, or images--or all three--is not important. Interact with God as you would with one who you know loves and accepts you. And give to him what you have discovered during your experience of meditation. Experience God by using the word or phrase he has given you as a means of blessing and of transforming the ideas and memories that your reflection on his word has awakened. Give to God what you have found within your heart.
. Rest in God's embrace. And when he invites you to return to your contemplation of his word or to your inner dialogue with him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.
Sometimes in lectio divina, you may return several times to the printed text, either to savor the literary context of the word or phrase that God has given or to seek a new word or phrase to ponder. At other times, only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to assess anxiously the quality of your lectio divina, as if you were "performing" or seeking some goal. Lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.
Lectio Divina as a Group Exercise
In the churches of the Third World, where books are rare, a form of corporate lectio divina is becoming common, in which a text from the Scriptures is meditated on by Christians praying together in a group.
This form of lectio divina works best in a group of between four and eight people. A group leader coordinates the process and facilitates sharing. The same text from the Scriptures is read out three times, followed each time by a period of silence and an opportunity for each member of the group to share the fruit of her or his lectio.
The first reading is for the purpose of hearing a word or passage that touches the heart. When the word or phrase is found, the group's members take it in, gently recite it, and reflect on it during the silence that follows. After the silence, each person shares which word or phrase has touched his or her heart.
The second reading (by a member of the opposite sex from the first reader) is for the purpose of "hearing" or "seeing" Christ in the text. Each ponders the word that has touched the heart and asks where the word or phrase touches his or her life that day. Then, after the silence, each member of the group shares what he or she has "heard" or "seen."
The third and final reading is for the purpose of experiencing Christ "calling us forth" into doing or being. Members ask themselves what Christ in the text is calling them to do or to become today or this week. After the silence, each shares for the last time, and the exercise concludes with each person praying for the person on the right of him or her.
Those who regularly practice this method of praying and sharing the Scriptures find it to be an excellent way of developing trust within a group. It also is an excellent way of consecrating projects and hopes to Christ before more-formal group meetings.
How to Practice Lectio Divina
.Choose a text of the Scriptures that you wish to pray. Many Christians use in their daily lectio divina one of the readings from the eucharistic liturgy for the day ; others prefer to slowly work through a particular book of the Bible. It makes no difference which text is chosen, as long as one has no set goal of "covering" a certain amount of text. The amount of text covered is in God's hands, not yours.
.Place yourself in a comfortable position and allow yourself to become silent. Some Christians focus for a few moments on their breathing; others have a beloved "prayer word" or "prayer phrase" they gently recite.. For some, the practice known as "centering prayer" makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.
.Turn to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." Do not expect lightning or ecstasies. In lectio divina, God is teaching us to listen to him, to seek him in silence. He does not reach out and grab us; rather, he gently invites us ever more deeply into his presence.
. Take the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories, and ideas. Do not be afraid of distractions. Memories or thoughts are simply parts of yourself that, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.
. Speak to God. Whether you use words, ideas, or images--or all three--is not important. Interact with God as you would with one who you know loves and accepts you. And give to him what you have discovered during your experience of meditation. Experience God by using the word or phrase he has given you as a means of blessing and of transforming the ideas and memories that your reflection on his word has awakened. Give to God what you have found within your heart.
. Rest in God's embrace. And when he invites you to return to your contemplation of his word or to your inner dialogue with him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.
Sometimes in lectio divina, you may return several times to the printed text, either to savor the literary context of the word or phrase that God has given or to seek a new word or phrase to ponder. At other times, only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to assess anxiously the quality of your lectio divina, as if you were "performing" or seeking some goal. Lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.
Lectio Divina as a Group Exercise
In the churches of the Third World, where books are rare, a form of corporate lectio divina is becoming common, in which a text from the Scriptures is meditated on by Christians praying together in a group.
This form of lectio divina works best in a group of between four and eight people. A group leader coordinates the process and facilitates sharing. The same text from the Scriptures is read out three times, followed each time by a period of silence and an opportunity for each member of the group to share the fruit of her or his lectio.
The first reading is for the purpose of hearing a word or passage that touches the heart. When the word or phrase is found, the group's members take it in, gently recite it, and reflect on it during the silence that follows. After the silence, each person shares which word or phrase has touched his or her heart.
The second reading (by a member of the opposite sex from the first reader) is for the purpose of "hearing" or "seeing" Christ in the text. Each ponders the word that has touched the heart and asks where the word or phrase touches his or her life that day. Then, after the silence, each member of the group shares what he or she has "heard" or "seen."
The third and final reading is for the purpose of experiencing Christ "calling us forth" into doing or being. Members ask themselves what Christ in the text is calling them to do or to become today or this week. After the silence, each shares for the last time, and the exercise concludes with each person praying for the person on the right of him or her.
Those who regularly practice this method of praying and sharing the Scriptures find it to be an excellent way of developing trust within a group. It also is an excellent way of consecrating projects and hopes to Christ before more-formal group meetings.
.Place yourself in a comfortable position and allow yourself to become silent. Some Christians focus for a few moments on their breathing; others have a beloved "prayer word" or "prayer phrase" they gently recite.. For some, the practice known as "centering prayer" makes a good, brief introduction to lectio divina. Use whatever method is best for you and allow yourself to enjoy silence for a few moments.
.Turn to the text and read it slowly, gently. Savor each portion of the reading, constantly listening for the "still, small voice" of a word or phrase that somehow says, "I am for you today." Do not expect lightning or ecstasies. In lectio divina, God is teaching us to listen to him, to seek him in silence. He does not reach out and grab us; rather, he gently invites us ever more deeply into his presence.
. Take the word or phrase into yourself. Memorize it and slowly repeat it to yourself, allowing it to interact with your inner world of concerns, memories, and ideas. Do not be afraid of distractions. Memories or thoughts are simply parts of yourself that, when they rise up during lectio divina, are asking to be given to God along with the rest of your inner self. Allow this inner pondering, this rumination, to invite you into dialogue with God.
. Speak to God. Whether you use words, ideas, or images--or all three--is not important. Interact with God as you would with one who you know loves and accepts you. And give to him what you have discovered during your experience of meditation. Experience God by using the word or phrase he has given you as a means of blessing and of transforming the ideas and memories that your reflection on his word has awakened. Give to God what you have found within your heart.
. Rest in God's embrace. And when he invites you to return to your contemplation of his word or to your inner dialogue with him, do so. Learn to use words when words are helpful, and to let go of words when they no longer are necessary. Rejoice in the knowledge that God is with you in both words and silence, in spiritual activity and inner receptivity.
Sometimes in lectio divina, you may return several times to the printed text, either to savor the literary context of the word or phrase that God has given or to seek a new word or phrase to ponder. At other times, only a single word or phrase will fill the whole time set aside for lectio divina. It is not necessary to assess anxiously the quality of your lectio divina, as if you were "performing" or seeking some goal. Lectio divina has no goal other than that of being in the presence of God by praying the Scriptures.
Lectio Divina as a Group Exercise
In the churches of the Third World, where books are rare, a form of corporate lectio divina is becoming common, in which a text from the Scriptures is meditated on by Christians praying together in a group.
This form of lectio divina works best in a group of between four and eight people. A group leader coordinates the process and facilitates sharing. The same text from the Scriptures is read out three times, followed each time by a period of silence and an opportunity for each member of the group to share the fruit of her or his lectio.
The first reading is for the purpose of hearing a word or passage that touches the heart. When the word or phrase is found, the group's members take it in, gently recite it, and reflect on it during the silence that follows. After the silence, each person shares which word or phrase has touched his or her heart.
The second reading (by a member of the opposite sex from the first reader) is for the purpose of "hearing" or "seeing" Christ in the text. Each ponders the word that has touched the heart and asks where the word or phrase touches his or her life that day. Then, after the silence, each member of the group shares what he or she has "heard" or "seen."
The third and final reading is for the purpose of experiencing Christ "calling us forth" into doing or being. Members ask themselves what Christ in the text is calling them to do or to become today or this week. After the silence, each shares for the last time, and the exercise concludes with each person praying for the person on the right of him or her.
Those who regularly practice this method of praying and sharing the Scriptures find it to be an excellent way of developing trust within a group. It also is an excellent way of consecrating projects and hopes to Christ before more-formal group meetings.
Prayer for Peace for the Victim of War
I pray for all those people whose lives were lost as a result of this terrorist attack and for their families left behind to pick up the pieces of their shattered lives. May the Lord Jesus Christ give His Peace and Presence to them and the nation of Spain. May those responsible for the crimes be brought to justice soon. May Peace one day rule forever in our fallen world. Peace.
Source :http://www.beliefnet.com/Faiths/Christianity/Daily-Bible-Reading.aspx
Source :http://www.beliefnet.com/Faiths/Christianity/Daily-Bible-Reading.aspx
Friday, June 5, 2009
Methodism
Methodism is a movement of Protestant Christianity represented by a number of denominations and organizations, claiming a total of approximately seventy million adherents worldwide.Despite the widespread misconception that the movement traces its roots to John Wesley and his younger brother Charles, the founder of Methodism has historically been traced to George Whitefield and his unorthodox ministry of itinerant open-air preaching.Whitefield, along with the Wesleys, were branded as "Methodist" by opposing clergy within the Church of England. Initially Whitefield merely sought reform, by way of a return to the Gospel, within the Church of England, but the movement spread with revival and soon a significant number of Anglican clergy became known as Methodists in the mid eighteenth century. The movement did not form a separate denomination in England until after John Wesley's death in 1795. Some 18th century branches of Methodism include, the earliest Methodists, Calvinistic Methodists, from the work of George Whitefield and Howell Harris, the Welsh Methodists, and the Methodism of John Wesley. The influence of Whitefield and Lady Huntingdon on the Church of England was a factor in the founding of the Free Church of England in 1844. Through vigorous missionary activity Methodism spread throughout the British Empire, and the work of Whitefield from an early time introduced Methodism to the United States, and beyond.
Early Methodists were drawn from all levels of society, including aristocracy. But the Methodist preachers took the message to labourers and criminals who tended to be left outside of organised religion at that time.[citation needed] Wesley himself thought it wrong to preach outside a Church building until persuaded otherwise by Whitefield.
Doctrinally, the branches of Methodism following the Wesleys are Arminian, while those following Harris and Whitefield are Calvinistic.Wesley chose to break with the Church of England's Calvinistic position, which Whitefield remained faithful to. This caused serious strains on the relationship between Whitefield and Wesley, with Wesley becoming quite hostile toward Whitefield in what had been previously very close relations. Whitefield consistently begged Wesley to not let these differences sever their friendship and, with time, their friendship was restored, though this was seen by many of Whitefields followers to be a doctrinal compromise. As a final testimony of their friendship, John Wesley's sermon on Whitefield's death is full of praise and affection.Methodism has a very wide variety of forms of worship, ranging from high church to low church in liturgical usage. Both Whitefield and the Wesleys themselves greatly valued the Anglican liturgy and tradition, and the Methodist worship in The Book of Offices was based on the 1662 Book of Common Prayer.
Early Methodists were drawn from all levels of society, including aristocracy. But the Methodist preachers took the message to labourers and criminals who tended to be left outside of organised religion at that time.[citation needed] Wesley himself thought it wrong to preach outside a Church building until persuaded otherwise by Whitefield.
Doctrinally, the branches of Methodism following the Wesleys are Arminian, while those following Harris and Whitefield are Calvinistic.Wesley chose to break with the Church of England's Calvinistic position, which Whitefield remained faithful to. This caused serious strains on the relationship between Whitefield and Wesley, with Wesley becoming quite hostile toward Whitefield in what had been previously very close relations. Whitefield consistently begged Wesley to not let these differences sever their friendship and, with time, their friendship was restored, though this was seen by many of Whitefields followers to be a doctrinal compromise. As a final testimony of their friendship, John Wesley's sermon on Whitefield's death is full of praise and affection.Methodism has a very wide variety of forms of worship, ranging from high church to low church in liturgical usage. Both Whitefield and the Wesleys themselves greatly valued the Anglican liturgy and tradition, and the Methodist worship in The Book of Offices was based on the 1662 Book of Common Prayer.
Wednesday, June 3, 2009
Guide Us in Our Work
Almighty God, who hast so linked our lives one with another that all we do affects, for good or ill, all other lives: So guide us in the work we do, that we may do it not for self alone, but for the common good; and, as we seek a proper return for our own labor, make us mindful of the rightful aspirations of other workers, and arouse our concern for those who are out of work; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.
How to Know Jesus?
Of the many mysteries about Jesus, this may be the greatest: why we continue to care about him. Brave leaders and wise teachers by the score have passed through these 2,000 years, but none has continued to resonate like he does.
From the end of his earthly life Jesus has captured and commanded hearts in every century and every land. (Christianity isn't a "Western religion"; Western ignorance of the ancient Eastern church doesn't mean it doesn't exist.)
Jesus has no parallel in human history.
How does he do it? Those who have experienced this authority or presence are largely unable to put it into words. They can't explain why others don't sense it at all, or why some glimpse only a tantalizing hint while others are knocked flat. In 2,000 years, no better words have been found: He rose from the dead. He's still risen from the dead. He's here right now.
In this context, the search for the historical Jesus seems almost laughably beside the point. You don't know Jesus by examining shards of 2,000-year-old pottery. You know him by meeting him today.
This inexplicable encounter continues to occur, and those who meet him fresh today can feel that same pull. But how is it possible to know him? To sophisticated eyes, his most vocal followers are embarrassing and ignorant, their politics suspect, their devotion larded with sentiment and narcissism. Raw contact with Jesus in the Gospels is not exactly reassuring; both compelling and perplexing, he challenges easy comprehension.
Thus an idea begins to form that the real Jesus is buried somewhere under all the enthusiasms of generations past. If only we can strip away the moss, we'll see the real Jesus. We sense instinctively that Jesus represents the best of humankind, and conclude, not quite logically, that he must subscribe to whatever ideals are currently in fashion. He embodies, we assume, whatever features we most admire in ourselves. We set out in search, carrying a pocket mirror for reference.
If our age thinks the biggest sin is political oppression, and the greatest heroism is revolution, then we assume that Jesus was chiefly a leader of rebellion against Rome. Popular romantic images can be easily laid over this ancient enigmatic figure. No more sappy, blue-eyed Jesus; now he's dramatic and courageous, offending religious authorities and battling the Establishment. (A British ad agency even brought out a poster of Jesus in the likeness of Che Guevara.)
Now the Gospels are easy to read: Whatever fits this template is authentic, and whatever doesn't was invented by misguided followers.
It's a touching tribute that people want to attribute to Jesus their own highest ideals. When they presume that he embodies their pre-existing opinions, they pay him their highest compliment. It is a childlike gift, "a uniquely great expression of sincerity."
The words are those of Albert Schweitzer. In 1906, he wrote a book titled "The Quest of the Historical Jesus," which surveyed the research to date. Attempts to locate the "historical Jesus," Schweitzer explained, had been going on since the middle 1700s. Writers were often unaware of this and astonished to find that the ideas they thought shocking and original had been proposed by someone else 100 years before.
From the end of his earthly life Jesus has captured and commanded hearts in every century and every land. (Christianity isn't a "Western religion"; Western ignorance of the ancient Eastern church doesn't mean it doesn't exist.)
Jesus has no parallel in human history.
How does he do it? Those who have experienced this authority or presence are largely unable to put it into words. They can't explain why others don't sense it at all, or why some glimpse only a tantalizing hint while others are knocked flat. In 2,000 years, no better words have been found: He rose from the dead. He's still risen from the dead. He's here right now.
In this context, the search for the historical Jesus seems almost laughably beside the point. You don't know Jesus by examining shards of 2,000-year-old pottery. You know him by meeting him today.
This inexplicable encounter continues to occur, and those who meet him fresh today can feel that same pull. But how is it possible to know him? To sophisticated eyes, his most vocal followers are embarrassing and ignorant, their politics suspect, their devotion larded with sentiment and narcissism. Raw contact with Jesus in the Gospels is not exactly reassuring; both compelling and perplexing, he challenges easy comprehension.
Thus an idea begins to form that the real Jesus is buried somewhere under all the enthusiasms of generations past. If only we can strip away the moss, we'll see the real Jesus. We sense instinctively that Jesus represents the best of humankind, and conclude, not quite logically, that he must subscribe to whatever ideals are currently in fashion. He embodies, we assume, whatever features we most admire in ourselves. We set out in search, carrying a pocket mirror for reference.
If our age thinks the biggest sin is political oppression, and the greatest heroism is revolution, then we assume that Jesus was chiefly a leader of rebellion against Rome. Popular romantic images can be easily laid over this ancient enigmatic figure. No more sappy, blue-eyed Jesus; now he's dramatic and courageous, offending religious authorities and battling the Establishment. (A British ad agency even brought out a poster of Jesus in the likeness of Che Guevara.)
Now the Gospels are easy to read: Whatever fits this template is authentic, and whatever doesn't was invented by misguided followers.
It's a touching tribute that people want to attribute to Jesus their own highest ideals. When they presume that he embodies their pre-existing opinions, they pay him their highest compliment. It is a childlike gift, "a uniquely great expression of sincerity."
The words are those of Albert Schweitzer. In 1906, he wrote a book titled "The Quest of the Historical Jesus," which surveyed the research to date. Attempts to locate the "historical Jesus," Schweitzer explained, had been going on since the middle 1700s. Writers were often unaware of this and astonished to find that the ideas they thought shocking and original had been proposed by someone else 100 years before.
Pope Performs Exorcism Over Teenage Italian Girl
VATICAN CITY, Sept. 11 (CNS)--Pope John Paul II performed an impromptu exorcism on a teenage girl who flew into a possessed rage at the end of an audience in St. Peter's Square, said the chief exorcist for the Diocese of Rome.
The Rome exorcist, Pauline Father Gabriele Amorth, told Catholic News Service September 11 that the pope spent more than half an hour praying over the girl and ordering a demon to leave her, but failed to fully cure her.
The girl, identified as a 19-year-old Italian with a history of possession, was in the front row at the pope's weekly general audience September 6. As the pope prepared to leave, she began screaming incomprehensibly and speaking in a "cavernous voice," Father Amorth said.
As security personnel struggled to restrain her "superhuman" efforts to break free, Bishop Gianni Danzi, a top Vatican City official, alerted the pope.
In an area away from the square, the pope "hugged this poor little girl, tried to console her, and promised that the next day, Thursday morning, he would celebrate his Mass for her," Father Amorth said.
Father Amorth was not present at the papal exorcism, but said he had performed an exorcism on the girl the previous day. Father Amorth said that after the girl met with the pope, Bishop Danzi and he performed another exorcism that lasted for two hours.
During that exorcism, the priest said, the demon mocked the pope, saying, "Not even your [church] head can send me away."
"This is a case where the possession is very, very strong," said Father Amorth, founder and president of the International Association of Exorcists.
"From what can be foreseen by us exorcists, it will take years of exorcisms" for the girl to be fully cured, he said.
The pope did not perform a full ritual exorcism, but Father Amorth said that ritual elements make only "the slightest difference" to an exorcism's effectiveness.
"Many, many exorcists don't do the ritual exorcism but limit themselves to praying and to ordering the demon to go," he said.
Father Amorth said the girl has been possessed since she was 12 years old and was sent to him for consultation by the exorcist of the Archdiocese of Milan, who had never dealt with such a severe case.
Bishop Danzi was unavailable September 11 to comment, his secretary told CNS.
The Vatican's press office also declined comment.
Pope John Paul reportedly has carried out at least two other exorcisms in the Vatican: one in 1978 and one in 1982.
In the 1982 case, according to the late Cardinal Jacques Martin, who was head of the papal household at that time, the demon left an Italian woman, identified as Francesca F., as soon as the pope promised to celebrate Mass for her.
Source :http://www.beliefnet.com/Faiths/2000/09/Pope-Performs-Exorcism-Over-Teenage-Italian-Girl.aspx?print=true
The Rome exorcist, Pauline Father Gabriele Amorth, told Catholic News Service September 11 that the pope spent more than half an hour praying over the girl and ordering a demon to leave her, but failed to fully cure her.
The girl, identified as a 19-year-old Italian with a history of possession, was in the front row at the pope's weekly general audience September 6. As the pope prepared to leave, she began screaming incomprehensibly and speaking in a "cavernous voice," Father Amorth said.
As security personnel struggled to restrain her "superhuman" efforts to break free, Bishop Gianni Danzi, a top Vatican City official, alerted the pope.
In an area away from the square, the pope "hugged this poor little girl, tried to console her, and promised that the next day, Thursday morning, he would celebrate his Mass for her," Father Amorth said.
Father Amorth was not present at the papal exorcism, but said he had performed an exorcism on the girl the previous day. Father Amorth said that after the girl met with the pope, Bishop Danzi and he performed another exorcism that lasted for two hours.
During that exorcism, the priest said, the demon mocked the pope, saying, "Not even your [church] head can send me away."
"This is a case where the possession is very, very strong," said Father Amorth, founder and president of the International Association of Exorcists.
"From what can be foreseen by us exorcists, it will take years of exorcisms" for the girl to be fully cured, he said.
The pope did not perform a full ritual exorcism, but Father Amorth said that ritual elements make only "the slightest difference" to an exorcism's effectiveness.
"Many, many exorcists don't do the ritual exorcism but limit themselves to praying and to ordering the demon to go," he said.
Father Amorth said the girl has been possessed since she was 12 years old and was sent to him for consultation by the exorcist of the Archdiocese of Milan, who had never dealt with such a severe case.
Bishop Danzi was unavailable September 11 to comment, his secretary told CNS.
The Vatican's press office also declined comment.
Pope John Paul reportedly has carried out at least two other exorcisms in the Vatican: one in 1978 and one in 1982.
In the 1982 case, according to the late Cardinal Jacques Martin, who was head of the papal household at that time, the demon left an Italian woman, identified as Francesca F., as soon as the pope promised to celebrate Mass for her.
Source :http://www.beliefnet.com/Faiths/2000/09/Pope-Performs-Exorcism-Over-Teenage-Italian-Girl.aspx?print=true
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