Early Sunday posting.
Sunday is the 25th ordination anniversary of our Priest, Fr. Gregory. He was getting close to retirement age already, but he has worked tirelessly well beyond normal retirement age, and we have seen huge numerical growth and, I think, growth in our sense of community. I’m not leaving out spiritual growth; I just don’t know if I’m a competent judge of that or have any right to try. By the criterion of “what you convert them with is what you convert them to,” we should be doing fine.
Thoughts on Pope Leo XIV
- A man of significant ecclesiastical responsibility who gets to age sixty-nine without attracting attention to his thinking has made a deliberate choice.
- Growing up in the Chicago suburbs, he saw what Catholic immigration to the United States could accomplish—and how the lack of deep adherence, interior conversion, and evangelization led it to unravel in only a few generations.
Fr. Raymond J. de Souza, Two Takes on Pope Leo
The Fissiparous Principle
A similar, but more sophisticated, complaint of monograph length came from John W. Nevin in 1849 when he rounded on what he called the sect system. According to Nevin, “This professed regard for the Bible” was what “distinguishes the sects in general.” But to Nevin the difficulty in that profession was as manifest as it was stupendous: “If the Bible be at once so clear and full as a formulary of Christian doctrine and practice, how does it come to pass that where men are left most free to use it in this way…they are flung asunder so perpetually…instead of being brought together?” This anomaly showed that the principle of “no creed but the Bible” was “absurd and impracticable”; it breathed “the spirit of hypocrisy and sham.”
Mark A. Noll, America’s God.
Union with God
But how could we ever relate to God or, even more challenging, truly unite with Him? Of all religions, only Orthodox theology emphasizes union with God—in a real and actual sense—as the goal and purpose of all human life. We rarely speak of “going to heaven,” as though it were a destination. We do not speak of experiencing a “beatific vision” of God, as though God could be viewed but remained at some distance from us. Rather, Orthodox Christianity speaks of theosis, the divinization of the human person. We expect, hope, and strive for actual union with the perfect, infinite, eternal, omnipresent, and changeless God. But we are flawed, limited, and come into existence for a brief time; we are confined to one place at one time, and we are constantly changing. So how is union with God possible? The Incarnation, the enfleshment of the Son of God, gave us the ability to truly connect to God and become united with Him, transformed and illumined by Him, not simply because He died for us but because of the way He lived among us.
Dr. Eugenia Scarvelis Constantinou, Thinking Orthodox.
This idea lingers
This dual idea of the depravity of infants and the perversity of their natural will led Puritans to the conclusion that the first and most urgent purpose of child rearing was what they called the “breaking of the will.” This was a determined effort to destroy a spirit of autonomy in a small child—a purpose which lay near the center of child rearing in Massachusetts. The idea of “will-breaking” was not invented in New England. It also appeared among Puritan clergy in the east of England, and among Calvinist writers from the Netherlands to Hungary.
David Hackett Fischer, Albion’s Seed
A surprising figure
Nearly half of the congregations that recently exited United Methodism have not affiliated with the new Global Methodist Church or any other denomination or network. They understandably feel burned by their previous denomination and see these outside connections as only a hindrance, sometimes expensive. But can they survive long term if suffering scandal or deep division among themselves? Absent denominational ties, what will keep them together long-term institutionally? Perhaps the future of American Christianity is even more Protestant, with constant schisms and new creations, with most Christians not staying anywhere for very long. Congregations will survive only so long as they can command a customer base, like a grocery store. This arrangement has some merit. Dull or dysfunctional churches quickly die, while more vital ones quickly take their place. Such a cycle seems unstable, with a somewhat low view of the institutional church. But at least it is dynamic.
Mark Tooley at Juicy Ecumenism
Religious ideas have the fate of melodies, which, once set afloat in the world, are taken up by all sorts of instruments, some woefully coarse, feeble, or out of tune, until people are in danger of crying out that the melody itself is detestable.
George Elliot, Janet’s Repentance, via Alan Jacobs
[N]one of the things that I care about most have ever proven susceptible to systematic exposition.
Alan Jacobs, Breaking Bread With the Dead
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Tipsy Teetotaler ن 