Sunday trading leads to ‘unstable families’
Ten years of Sunday shopping has left parents feeling pressured to work on weekends and children growing up in unstable families, a reinvigorated campaign to restrict Sunday trading claimed this week.
Drawing on new poll results, Keep Sunday Special (KSS) campaigners this week said parents were the hardest hit by pressures to work on Sundays since the inception of big store Sunday shopping in Britain.
The NOP poll, interviewing 1,912 adults nationally, showed that 71 per cent of respondents said they “would not be bothered at all”, or “not very much” if larger shops closed on Sundays and trading reverted to pre-1994 scenario where the market was left open to local convenience shops only.
read it all (PDF file)
Any attempt to move the Anglican Communion to acceptance of a central, ‘monarchical’ authority with the power to make decisions that would be binding on the member churches is doomed to failure. The vocation of Anglicanism lies in its distinctive approach to questions of authority where primacy, collegiality and conciliarity all have their integrity and are interrelated and mutually constrained.
However, this does not mean that the Communion can never have more than moral authority for its members. Conciliarity that lacks mandatory authority nevertheless has the potential to develop forms of mutual obligation (protocols of consultation, leading to common action or perhaps restraint, together with the sanctions that would apply in circumstances where they are not observed) that are intended to promote the common good. The common good of the Anglican Communion should be seen in ecclesiological and missiological terms, i.e. as the conditions that are required for the Communion as a whole and its member churches to grow in the four dimensions of the Church (unity, holiness, catholicity and apostolicity) and to carry out the mission of the gospel in the world. However, the common good of the Communion would need to be set within the context of the common good of the whole Church of Christ – which means that ecumenical considerations would also be taken seriously.
Such protocols may be freely accepted by the constituent bodies, following their own canonical processes. When so accepted they would become binding unless and until repudiated by a similar canonical process. A majority (threshold to be agreed) of the provinces may insist that membership of the Communion requires acceptance and observance of these protocols. Presumably, the consent of the Archbishop of Canterbury would be required before this condition could be implemented.
Conciliarity presupposes communion. Communion (koinonia) is a multi-faceted, dynamic and graduated reality that expresses and sustains the nature of the Church as the Body of Christ. The communion of the Anglican Communion goes well beyond the baptismal communion that pertains (e.g.) between Anglicans and Roman Catholics. Communion between Anglican provinces involves the interchangeability of ministries and therefore of Eucharists (any impairment of this can only be regarded as a temporary anomaly).
[Listening to: One Arm Steve – Widespread Panic – ‘Til The Medicine Takes (3:26)]
by Bob Williams
From the Episcopal News Service (ENS) of the Episcopal Church of the United States of America (ECUSA)
Emphasizing the Anglican Primates’ agreement that “bishops are to respect the boundaries of one another’s dioceses and provinces,” the Presiding Bishop of ECUSA, the Most Revd Frank T Griswold, today sent a letter of concern to the Archbishop of the Church of the Province of Uganda, the Most Revd Henry L Orombi, after a third Southern California congregation yesterday aligned with the Ugandan Diocese of Luweero.
Presiding Bishop Griswold also issued the following statement to media:
“I am saddened by the action of clergy and members of three congregations in the Diocese of Los Angeles and their desire to separate themselves from the life of the Episcopal Church. I know how assiduously Bishop Bruno has sought to be a minister of reconciliation and a pastor to those of all views within the life of the Diocese of Los Angeles and its 147 diverse congregations.
[Listening to: Everything You Want – Vertical Horizon
– Everything You Want (4:17)]
VA hospitals seen as potential terrorist targets
By Jerry Seper
THE WASHINGTON TIMES
Veterans hospitals in the United States are potential targets of al Qaeda terrorists and other Islamic militants reluctant to attack more-heavily defended U.S. military installations, the FBI and Department of Homeland Security said.
In a new nationwide terrorism bulletin sent this week to law enforcement officials and security personnel, the two federal agencies said that while there was no specific credible evidence that Department of Veterans Affairs hospitals had been targeted, there was intelligence data — including persistent reports of “suspicious activity” at medical facilities nationwide — to issue the alert.
[Listening to: This Time – Uncle Kracker
– Seventy Two & Sunny (3:42)]
Well, CPE has come to an end. It ended last Friday actually, but it takes a while to come down from the experience. Unlike many people–some of whom have shared thier horror stories with me–I had a wonderful experience. My supervisor, James Pollard, was terrific. I’m glad I got to participate in this program under his direction. The fact that he encouraged us to pray with patients was very encouraging and demonstrative of the whole program. It was taxing but full of growth and learning. We were all allowed to be ourselves and see where that led us within the CPE framwork.
So now, its back to Sewanee to begin my *gasp* middler year. I can’t believe that my first year and summer have flown by so quickly. I’m ready to go back, though I wish I had more time at home without CPE to worry about. But such is life. I am looking forward to talking with my classmates about thier experiences and to begining classes. I’m signed up for two electives at the moment. I have been thinking of dropping on and just taking one elective in addition to the core–I need to work hard to get back into shape, and there are several personal projects I’d like to finish up. But, as always I am the kid in the candy store–its amazing I’m only signed up for two electives. At the moment I’m signed up for “Why did Christ Die,” a class about–you guessed it–theories of the atonement and for “Anglican Conflicts,” which will deal with a history of conflict in the Anglican church, concluding wtih the Eames report. I am going to switch from “Anglican Conflicts” to “Anglican Theologies of Ordination” on the advice of the instructor. I am considering dropping the atonement course–though if the prof. is agreeable, I may audit it. We’ll see. I have new golf clubs I want to break in!
Interesting. . .
A friend from my CPE program piqued my insterest during a discussion over various ways of interpreting predesination. During our talk he made reference to the “two wills” of God. At the time I wasn’t in the appropriate frame of mind to make any connection between the idea of God’s absolute and ordained powers (which was something I had been talking about before, with which my fine Presbyterian friend disagreed). Having looked into it a bit more, I find it interesting that a Calvinst was talking to me, an Anglican about there being two wills in God as concnerns salvation. I was inclinded to defend an idea that there is actually only one will in God, which we are simply too tiny to grasp. Imagine my surrprise when I found that our own beloved Anglican father, Richard Hooker, defeneded the idea of there being two wills in God, an Antecedant and a Consequential–rather than cede a point to a calvinist theologian that God, having only one will, must therefore have willed some to damnation directly. I need to read more on this, but perhaps it could lead to a paper in my upcoming “Why Did Jesus Die” class.