The story at this link on Fox News is worth reading. It is obvious from this article that we are headed down a very slippery slope in regards to human life. Once again we are failing to realize that having the technological ability to perform an act is not the same thing as having the moral right and/or obligation to carry it out.
What good is 'progress' if we make ourselves morally bankrupt in order to achieve it? Are any of these potential cures worth the unwilling sacrifice of a human life just because that life might appear small and insignificant? These utilitarians would do well to read Aquinas' principle of double effect.
The term "therapeutic cloning" is especially troublesome to me as I do not see how a treatment that causes the eradication of another person can be considered therapeutic. Drawing a distinction between therapeutic and reproductive cloning completely misses the point. Both acts are evil for different reasons. The first act views human beings as resources to be harvested and the second act views them as products to be manufactured. There is really no way for the utilitarians to get around these viewpoints.
They can gloss it over all they like with medical terminology and evolving understandings of ethics, but it all boils down to a secular worldview that places its faith in technology and human progress rather than God. The secular liberalists can march in lockstep behind the zeitgeist all they want but it will ultimately take them where they do not wish to go.
Tuesday, November 13, 2007
Saturday, November 10, 2007
The Gospel of Mark Project
I have started a new site that is focused on an in-depth study on the Gospel of Mark. I think the Anglican blogs have become far too focused on the troubles in the Communion, so I hope that this new site will be a good alternative to those who are weary of the debates. I felt that getting back to Jesus in the Scriptures would be an excellent place to start. So here it is:
The Gospel of Mark Project
It is very much in the early stages but I should have substantive content soon.
The Gospel of Mark Project
It is very much in the early stages but I should have substantive content soon.
Tuesday, September 18, 2007
In Memory - James Oliver Rigney, Jr.
A few days ago James Oliver Rigney, Jr. (who is best known among readers of high fantasy epics as Robert Jordan) passed away of a rare blood disease. I can remember picking up the first book of his Wheel of Time series many years ago as an undergraduate and have been reading his books ever since. He was one of the few fantasy writers to live up to the legacy that Tolkien left to the world, and Jordan's works will continue to be an influence on fantasy literature for many years to come.
He went peacefully and was a devout Episcopalian until the very end. I would like to offer this passage from the Book of Common Prayer in his memory:
Father of all, we pray to you for James, and for all those whom
we love but see no longer. Grant to them eternal rest. Let
light perpetual shine upon them. May his soul and the souls
of all the departed, through the mercy of God, rest in peace.
Amen.
He went peacefully and was a devout Episcopalian until the very end. I would like to offer this passage from the Book of Common Prayer in his memory:
Father of all, we pray to you for James, and for all those whom
we love but see no longer. Grant to them eternal rest. Let
light perpetual shine upon them. May his soul and the souls
of all the departed, through the mercy of God, rest in peace.
Amen.
Thursday, September 6, 2007
Just Checking In
I wanted to apologize to my regular readers for not posting in a while. At this point I am not sure if I want to keep this blog going. To be honest I have been fairly discouraged by the Anglican blogosphere. There is a lot of rhetoric flying around but not much in the way of theological substance or intelligent debate. It is very difficult for anything to be heard in the noise these days especially as we move towards the September meeting of the U.S. House of Bishops. The voices of moderates and rational conservatives are being lost in the cacophony of opinions as the tension builds, and as a result I think my articles are the digital equivalent of talking to a brick wall.
I am hopeful that the Communion will remain intact but until cooler heads prevail it will be difficult to predict what will happen. If the ECUSA document 'Communion Matters' is any indication of what the House of Bishops is going to do there could be negative consequences. To put it bluntly -- that document is a piece of junk that is more about making excuses and arrogant political posturing than working out what it means to be 'in communion'. In fact it doesn't really say much at all worth hearing. Simply equating the debate over Jewish ritual customs in the early Church to our current problems is just plain ridiculous and does both sides a disservice.
Most ordinary Episcopalians want to remain in the Anglican Communion, and the House of Bishops doesn't want to deal with that fact. Hopefully some clarity and intelligent discussion will result from the meetings ahead with the Archbishop of Canterbury.
I will leave the site up for now but at this point I am not sure how often I will post.
I am hopeful that the Communion will remain intact but until cooler heads prevail it will be difficult to predict what will happen. If the ECUSA document 'Communion Matters' is any indication of what the House of Bishops is going to do there could be negative consequences. To put it bluntly -- that document is a piece of junk that is more about making excuses and arrogant political posturing than working out what it means to be 'in communion'. In fact it doesn't really say much at all worth hearing. Simply equating the debate over Jewish ritual customs in the early Church to our current problems is just plain ridiculous and does both sides a disservice.
Most ordinary Episcopalians want to remain in the Anglican Communion, and the House of Bishops doesn't want to deal with that fact. Hopefully some clarity and intelligent discussion will result from the meetings ahead with the Archbishop of Canterbury.
I will leave the site up for now but at this point I am not sure how often I will post.
Thursday, August 16, 2007
Why I Am Anglican - Part Four
Another reason I am Anglican is because to be part of the Anglican Communion is to affirm that there is only one Church. The Church is the mystical Body of Christ in which we are all incorporated by virtue of our baptism. I believe that the Church is more than just an institution or a collection of random people who happen to affirm a common set of beliefs. It is the primary means through which Jesus interacts with the world, and as such it is much more dynamic than any human construct. It is a living entity sustained by the Holy Spirit.
Unfortunately this vitality has been compromised by the endless divisions that plague our Church. I strongly disagree with the fact that there are literally thousands of Protestant denominations, and my aversion to this schismatic mentality is one of the main reasons I am Anglican. I think part of being in the 'one, holy, catholic, and apostolic Church' means that there will always be differences of opinion when it comes to theology, and I do not think that schism is always the answer to solve these kinds of debates. Thankfully most other mainline Protestants understand that concept as well, and I am grateful for the ecumenical work that is being done with our Lutheran and Methodist partners. We are obligated to work towards unity wherever we can in order to be consistent with Jesus' high priestly prayer in the Gospel of John. Open communion and shared mission with other baptized Christians should be some of our primary goals.
It is true that both the Catholic and Orthodox faiths share a high ecclesiology with Anglicanism, but they differ in that complete unity is a prerequisite for full communion. I greatly admire their commitment to Eucharistic unity, and I believe their various implementations of this unity are special gifts to the Church. However, I adhere to the Anglican expression of the one Church because I do not think that complete doctrinal unity is required to be 'the Church'. A high ecclesiology does not have to be exclusionary in order to function properly. The disciples came to the Eucharistic table as one along with their presuppositions and respective worldviews. Differences are part of being in the Church and are a sign that while we are assisted by the Holy Spirit we are still fallen human beings.
I like the fact that an Anglo-Catholic with Wesleyan sensibilities like myself can share the Eucharist with a Calvinist, a low church evangelical, or a charismatic. I think the Church is weakened greatly if we divide along theological schools of thought or particular emphases of spirituality. Having all of us under one roof is what it means to be a catholic community of faith, and the Anglican Communion is the only place I know of to find this kind of diversity. With that diversity comes challenges but through the grace of God we will see it through.
Unfortunately this vitality has been compromised by the endless divisions that plague our Church. I strongly disagree with the fact that there are literally thousands of Protestant denominations, and my aversion to this schismatic mentality is one of the main reasons I am Anglican. I think part of being in the 'one, holy, catholic, and apostolic Church' means that there will always be differences of opinion when it comes to theology, and I do not think that schism is always the answer to solve these kinds of debates. Thankfully most other mainline Protestants understand that concept as well, and I am grateful for the ecumenical work that is being done with our Lutheran and Methodist partners. We are obligated to work towards unity wherever we can in order to be consistent with Jesus' high priestly prayer in the Gospel of John. Open communion and shared mission with other baptized Christians should be some of our primary goals.
It is true that both the Catholic and Orthodox faiths share a high ecclesiology with Anglicanism, but they differ in that complete unity is a prerequisite for full communion. I greatly admire their commitment to Eucharistic unity, and I believe their various implementations of this unity are special gifts to the Church. However, I adhere to the Anglican expression of the one Church because I do not think that complete doctrinal unity is required to be 'the Church'. A high ecclesiology does not have to be exclusionary in order to function properly. The disciples came to the Eucharistic table as one along with their presuppositions and respective worldviews. Differences are part of being in the Church and are a sign that while we are assisted by the Holy Spirit we are still fallen human beings.
I like the fact that an Anglo-Catholic with Wesleyan sensibilities like myself can share the Eucharist with a Calvinist, a low church evangelical, or a charismatic. I think the Church is weakened greatly if we divide along theological schools of thought or particular emphases of spirituality. Having all of us under one roof is what it means to be a catholic community of faith, and the Anglican Communion is the only place I know of to find this kind of diversity. With that diversity comes challenges but through the grace of God we will see it through.
Tuesday, August 7, 2007
Why I Am Anglican - Part Three
Another reason I chose to become Anglican is the fact that tradition is a critical part of our Anglican heritage. I agree with the 16th century Reformers that doctrine should always be judged against Scripture for consistency, but I also realize that the meaning of Scripture is most certainly not self-evident to the average reader. Scripture was never meant to be interpreted in a vacuum since the Bible itself did not exist in complete form until several hundred years after the Resurrection.
Many movements within Christianity proclaim that they are 'Bible-based' or that they rely solely on the 'plain sense' of Scripture. This would be acceptable if it were not for the fact that different people may interpret the same Bible passage in vastly different ways. How does one decide which interpretation is correct? The tradition of the Church and our God-given capability to reason help us sort out these kinds of problems.
Tradition is also essential to preserving Christians from further fragmentation. If there is no framework outside of the Bible for discussion the only result can be further schism since the scale will be totally imbalanced in favor of private judgment. Without tradition to inform our decisions we as a Church are in danger of falling prey to theological fads or dogmatizing ourselves into corners.
The Church was meant to live as a catholic community of faith where the views of all are to be considered and formed into an integrated whole. This perspective includes listening to the Christians who have come before us as well. This does not mean we should observe stagnant traditionalism, but we should take the time to learn from the experiences of those who have come before us to avoid reinventing the theological wheel. To quote Jaroslav Pelikan, "Tradition is the living faith of the dead; traditionalism is the dead faith of the living."
I became Anglican because I believe that the Anglican Communion does the best job of incorporating tradition into the life of the Church. It sets boundaries for debate with the historic Creeds, the Book of Common Prayer, and Holy Scripture while providing the flexibility to deal with new and unexpected situations not foreseen by the original Apostles. It cherishes the contributions of the past while looking to the future.
Tradition also binds us together when we pray as a corporate body with the Book of Common Prayer. Lex orandi, lex credendi -- we pray what we believe. A tradition formed and nurtured in common prayer is by its very nature a living tradition, and in our postmodern society only traditions with this kind of vibrancy can survive.
Anglicanism is not afraid to question itself, and with that inquisitive outlook comes a great many challenges not found in more conservative churches. That intellectual honesty is one of the reasons I became Anglican in the first place. Being both catholic and reformed presents us with unique opportunities as well as difficulties when it comes to understanding tradition in the life of our Church today. In many ways we are on the front lines of coming to terms with the effects of postmodernism on the Church. Dealing with postmodernism and secular liberalism is not an easy task, but it is a struggle that the Church as a whole must undergo as we move into the 21st century. Tradition and Scripture will keep us grounded amidst all of this if we do not lose sight of them.
Many movements within Christianity proclaim that they are 'Bible-based' or that they rely solely on the 'plain sense' of Scripture. This would be acceptable if it were not for the fact that different people may interpret the same Bible passage in vastly different ways. How does one decide which interpretation is correct? The tradition of the Church and our God-given capability to reason help us sort out these kinds of problems.
Tradition is also essential to preserving Christians from further fragmentation. If there is no framework outside of the Bible for discussion the only result can be further schism since the scale will be totally imbalanced in favor of private judgment. Without tradition to inform our decisions we as a Church are in danger of falling prey to theological fads or dogmatizing ourselves into corners.
The Church was meant to live as a catholic community of faith where the views of all are to be considered and formed into an integrated whole. This perspective includes listening to the Christians who have come before us as well. This does not mean we should observe stagnant traditionalism, but we should take the time to learn from the experiences of those who have come before us to avoid reinventing the theological wheel. To quote Jaroslav Pelikan, "Tradition is the living faith of the dead; traditionalism is the dead faith of the living."
I became Anglican because I believe that the Anglican Communion does the best job of incorporating tradition into the life of the Church. It sets boundaries for debate with the historic Creeds, the Book of Common Prayer, and Holy Scripture while providing the flexibility to deal with new and unexpected situations not foreseen by the original Apostles. It cherishes the contributions of the past while looking to the future.
Tradition also binds us together when we pray as a corporate body with the Book of Common Prayer. Lex orandi, lex credendi -- we pray what we believe. A tradition formed and nurtured in common prayer is by its very nature a living tradition, and in our postmodern society only traditions with this kind of vibrancy can survive.
Anglicanism is not afraid to question itself, and with that inquisitive outlook comes a great many challenges not found in more conservative churches. That intellectual honesty is one of the reasons I became Anglican in the first place. Being both catholic and reformed presents us with unique opportunities as well as difficulties when it comes to understanding tradition in the life of our Church today. In many ways we are on the front lines of coming to terms with the effects of postmodernism on the Church. Dealing with postmodernism and secular liberalism is not an easy task, but it is a struggle that the Church as a whole must undergo as we move into the 21st century. Tradition and Scripture will keep us grounded amidst all of this if we do not lose sight of them.
Wednesday, August 1, 2007
Why I Am Anglican - Part Two
The sacramental character of Anglicanism is another reason why I chose to become part of the Anglican Communion. The sacraments are a way for us to grasp spiritual realities that would otherwise be abstract and difficult to understand. To quote Richard Hooker, they "are an outward and visible sign of an inward and spiritual grace." The sacraments are in effect mediators of the sacred. There are certainly other gateways to the holy besides the 'official' sacraments as is clear from the vitality of the evangelical and charismatic movements, but the sacraments passed down by the historic Church have stood the test of time and have been a blessing to Christians since the Church's earliest beginnings.
The sacraments differ from more modern elements of Christianity in that they rely less on subjectivity. Before I became a sacramental Christian I often struggled with the fact that I did not always 'feel' something while attending church. How did I know that God was really present? Plenty of people around me seemed to have no problem experiencing God through praise and worship, but my left-brained personality tended to regard this expression of Christianity as emotionalism. As a result God had to reach me through other means, and it just so happened that the sacraments were exactly the medicine I needed.
The sacraments provide visible assurance that Christ is present in His Church regardless of how we may feel at the time. They bind us together in the mystical Body of Christ and sustain us for the journey. They function as a connection between the material and the spiritual world, and this affirms the fact that physical actions and substances can have spiritual benefits. We are more than just spirits in temporary cages of flesh to be discarded at death. We are bodies animated by a soul, and as a result what we do with our bodies has spiritual relevance. To put it plainly: Matter matters.
When I dip my fingers in the baptismal font and cross myself as I walk into the sanctuary the water helps me remember the moment I became Christian at my baptism. When I receive the Eucharist I know that I am doing more than just eating bread and drinking wine. I am receiving Jesus Himself through the Eucharist, and in doing so I am given a special grace available through no other means. When I was confirmed through the laying on of hands by my bishop I knew objectively that my bond with the Church was strengthened.
For me the sacraments are a reassuring sign that God is with His Church, and they are a large part of why I am Anglican. Certainly other expressions of Christianity are sacramental, but Anglicanism has a special character all its own that is best experienced over time rather than explained. When you sense grace working in your life as a result of the sacraments then you will have some idea of what the Anglican pilgrimage is like.
The sacraments differ from more modern elements of Christianity in that they rely less on subjectivity. Before I became a sacramental Christian I often struggled with the fact that I did not always 'feel' something while attending church. How did I know that God was really present? Plenty of people around me seemed to have no problem experiencing God through praise and worship, but my left-brained personality tended to regard this expression of Christianity as emotionalism. As a result God had to reach me through other means, and it just so happened that the sacraments were exactly the medicine I needed.
The sacraments provide visible assurance that Christ is present in His Church regardless of how we may feel at the time. They bind us together in the mystical Body of Christ and sustain us for the journey. They function as a connection between the material and the spiritual world, and this affirms the fact that physical actions and substances can have spiritual benefits. We are more than just spirits in temporary cages of flesh to be discarded at death. We are bodies animated by a soul, and as a result what we do with our bodies has spiritual relevance. To put it plainly: Matter matters.
When I dip my fingers in the baptismal font and cross myself as I walk into the sanctuary the water helps me remember the moment I became Christian at my baptism. When I receive the Eucharist I know that I am doing more than just eating bread and drinking wine. I am receiving Jesus Himself through the Eucharist, and in doing so I am given a special grace available through no other means. When I was confirmed through the laying on of hands by my bishop I knew objectively that my bond with the Church was strengthened.
For me the sacraments are a reassuring sign that God is with His Church, and they are a large part of why I am Anglican. Certainly other expressions of Christianity are sacramental, but Anglicanism has a special character all its own that is best experienced over time rather than explained. When you sense grace working in your life as a result of the sacraments then you will have some idea of what the Anglican pilgrimage is like.
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