Advent is the apocalypse, the apocalypse is climate change, it’s not the end but the unveiling. Pride is the problem (true), the Creation is the underlying power (Pantheism), the answer is interconnectedness.
No God, no Jesus, no sense. Other than that, I quite enjoyed it.
When I was much younger than I am now, bringing up young children, I made the mistake of attending a parenting class. Although I was not a Christian at the time, I still had managed to acquire strong opinions on many things. Abortion was one. It seemed to me then, as it does now, that to abort a foetus was to kill an innocent baby in the early stages of its life. I knew with considerable certainty that it was murder; I didn’t need God to tell me that (although, in retrospect, I presume the certainly did come from him), I just knew.
When the teacher of the course decided she would like to probe the “values” of her students, one of the exercises she asked us to do was to place ourselves on one side of the room if we agreed with abortion and the other if we did not. Of the 30 or so people in the room, my wife and I were the only two people on the anti-abortion side. I was a little startled since I was in a room full of people who supposedly wanted to care for their children, not get rid of them before they arrived. Welcome to Canada, I thought – I was a fairly recent immigrant.
Maybe I imagined it, but the instructor seemed a little chilly towards my wife and I after that.
I’ve grown used to both the Canadian enthusiasm for killing unborn babies and the chill emanating from such enthusiasts when I voice my disagreement.
Even so, surely a church which claims to champion the underdog, to stand for justice, to defend the most vulnerable members of our society, to preach love, love, love would want to defend the unborn. Alas not. The Anglican Church of Canada is dismally silent about the yearly murder 100,000 unborn babies in Canada. It has nothing recent to say about this unregulated industrial (yes, it is an industry) death machine.
And it gets worse. Michael Coren, now Rev Michael Coren, a newly minted ACoC cleric, having shed the last vestiges of common sense that still desperately clung to him, has penned this article lamenting the possible overturn of Roe v. Wade in the US, an outcome which, he says, would be “disastrous”.
God have mercy on us and him:
Taking achievements for granted is one of the greatest errors in the political handbook. Always be on guard, be ever vigilant. Yet activists and elected representatives are constant culprits in this regard, and that partly explains how in the U.S. there is a genuine possibility that abortion rights, women’s reproductive autonomy, could soon be harshly restricted or even curtailed.
The U.S. Supreme Court is hearing oral arguments about abortion around the case Dobbs v. Jackson Women’s Health Organization. This particular conflict concerns a Mississippi law that bans abortion at 15 weeks. Under the iconic Roe v. Wade and the subsequent Planned Parenthood of Southeastern Pennsylvania v. Casey cases, this law is unconstitutional. But while we won’t know the Dobbs decision for several months, it seems highly likely that the conservative-dominated court is willing to make a ruling that will reverse Roe.
That would have been impossible until recently, but now six of the nine Supreme Court justices are conservative, three of them appointed by Donald Trump. They’ve already heard a Texas case that bans abortion after six weeks, and they allowed it to stand for three months. If the court does reverse Roe, it would be historic. And disastrous. For half-a-century Roe has guided the U.S. on abortion rights and if that changes, the entire template of the discussion will be transformed. It will unleash and empower the anti-abortion movement, which is large, militant, and extremely well-funded.
After the passing of our liberal government’s motion to ban conversion therapy, Anna Greenwood-Lee, bishop of the Diocese of B.C. tweeted her approval:
I find this very confusing because the Anglican Church of Canada has just published a liturgy to bless “gender transition”, surely the ultimate in conversion therapy. Since our clerical tweeter has lent her support to November 20th’s Transgender Day of Remembrance, she must approve of this conversion therapy.
The animated GIF says “You’re amazing just the way you are”, an odd statement from a Christian, let alone a bishop since, according to the articles of her own church, “just the way we are” is along the lines of:
“man is very far gone from original righteousness, and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God’s wrath and damnation.”
Perhaps bishops should just stay off twitter. Come to think of it, maybe they should stay away from churches, too.
The Anglican Church of Canada has developed a trial liturgy for “Journeys of Gender Affirmation and Transition”, to be used to bless the “gender transition process”.
Here is a sample to whet your appetite should you wish to transition after suddenly realising that your inner lady is not at peace with your beard and testicles:
In the beginning, when God created the heavens and the earth, and the plants, the trees, and the creatures of the land, sea, and air, God created a human being in their image and called them very good. What Scripture tells us about this first human’s gender is more poetic than clear cut – this first human embodiment included maleness,
femaleness, and more than these – all of this was affirmed as very good.So, we know that all bodies are made in God’s image whether we recognize ourselves as female, male, or intersex; whether we are transgender, cisgender, or do not recognize ourselves in any of these labels. We are called by God both to care for and to be co-creators of all of
creation and that includes our bodies. Taking steps physically or spiritually to manifest our gender identity more fully is to participate in God’s commandment to tend and love all that God has made.
You can peruse the entire liturgy here.
In the interests of inclusion (or, depending on one’s perspective, to illustrate the meaning of doublethink) the Diocese of Toronto is permitting parishes to hold worship services where proof of vaccination is required for attendance.
I can foresee some problems with this. Suppose an unvaccinated individual who identifies as non-binary shows up; should ze be turned away? The conflict of competing wokery in denying entrance to a 2SLGBTQQIA1+ unvaccinated individual could, at the very least, induce clergy heart failure and, at worst provoke the onset of the apocalypse.
Read it all here:
But it has been pointed out to us that, due to our welcome of the unvaccinated, some other people have now been unintentionally excluded because they are immuno-compromised. These are individuals who cannot attend church or any public place where the unvaccinated may be present, as they are especially vulnerable, despite being themselves vaccinated. Their exclusion was never our intention.
To that end, we have heard the request from some parishes to offer services with a vaccine mandate, requiring proof of vaccination for entry.
After much discussion, consultation and prayer, the College of Bishops has consented to permit parishes to institute a new worship service – outside of their existing and continuing schedule of services – that requires proof of vaccination to attend. It is the College’s expectation that these restricted-entry services will be the exception to our worship offerings, and not the norm.
If you look up “gender-based violence” in Wikipedia (not the most reliable source admittedly, but it will do for now), you will find that it means:
Violence against women (VAW), also known as gender-based violence and sexual and gender-based violence (SGBV), are violent acts primarily or exclusively committed against women or girls. Such violence is often considered a form of hate crime, committed against women or girls specifically because they are female, and can take many forms.
The Anglican Church of Canada has a definition that is a little more…. modern. Along with some other denominations, it has published a small volume of “16 devotions inspired by the annual 16 days of activism against gender-based violence”, all based on the Magnificat. Sort of.
I suspect you are unaware of the fact that if you naïvely refer to members of your Christian fellowship as “brothers and sisters”, you will have committed an act of violence against non-binary individuals. Consider yourself warned. I myself am analogue through and through, so I suppose I fall into that category and am entitled to feel suitably aggrieved. “Same-sex marriage” is also a no-no. I knew it wouldn’t last:
In our efforts to “preserve unity” or “maintain relationships”, we commit an act of violence against the communities who are most vulnerable, who are most trying to find a place of belonging in a system that invalidates their very identities and existence. When we welcome our “brothers and sisters”, we erase nonbinary people such as myself. When we refer to “same-sex marriage”, we ignore the diversity of the queer3 and trans community. When we turn a blind eye to the direct, indirect, and systemic forms of queerphobia and transphobia, we commit violence against God’s beloved children. We are directly responsible for the fact that trans and queer individuals do not consider churches to be a place where they can belong.
And let’s not forget that every-growing alphabetic menagerie, 2SLGBTQQIA:
The National Inquiry into Missing and Murdered Indigenous Women and Girls heard the testimonies of Indigenous women, girls, and 2SLGBTQQIA people that oppression against them is primarily based on colonialism, racism, and gender, with other factors, such as education, income, and ability, sometimes coming into play. In particular, families and survivors consistently referred to four general ways that maintain colonial violence.
We are informed by Rev. Susan C. Johnson that 2SLGBTQQIA1 stands for: two-spirit, lesbian, gay, bisexual, transgender, queer, questioning, intersex and asexual. She is a bishop no less, so this information must be reliable, although I would suggest she add another “S” for people like me who are Skeptical.
Provided you:
As you can tell, the Diocese of Toronto has fully embraced (or is “taken on board” the in expression, I forget) “If the Son therefore shall make you free, ye shall be free indeed.”
From here:
Bearing all of this in mind, and after due consideration and consultation, we are commencing a gradual expansion of our practices around singing. Effective immediately, we are permitting choral singing by fully vaccinated choristers, masked and distanced 2–3 metres from each other, and a minimum of four metres from the congregation.
Trinity Anglican Church in St. Thomas was founded in 1877 to replace an older church which worshippers had outgrown.
Alas, the church’s website is no more, just like the church. The parish’s last gasp of life can be found in its Facebook page. Unlike their owners who dwell in a realm where moth and rust doth corrupt, Facebook pages are beneficiaries of cyberspace immortality. There the parish optimistically proclaims that it is a “vibrant, engaging, faith community with a fully accessible building.”
In a sense that is still true, it’s just not a Christian faith community. For all we know it never was, at least within living memory.
From this:
to this in one short year of the plague:
The ACoC does not yet ban the unvaccinated from worship services, although all dioceses as far as I know do require vaccine passports from employees and volunteers and universally for non-worship events. Some are more flexible (Edmonton, for instance) than others.
Nevertheless, the dioceses of Toronto, New Westminster, British Columbia, Edmonton and Fredericton are all exerting pressure on their members to become vaccinated and even encourage those who are not to stay away with statements like this:
I strongly encourage all people who are eligible to receive the vaccine be vaccinated. If you have not been vaccinated you may want to consider worshipping online.
Notably absent in any statement from any Anglican leader – including ACNA/ANiC – is any concern over the fact that all currently available vaccines are dependent, to varying degrees, on organs harvested from aborted babies. I have explained my views on this here and here. I don’t expect the church to agree with me – almost no one does – but I do expect the church, particularly ACNA/ANiC which boasts that it is pro-life, to say something about it.
Correction: As a reader points out below, the US branch of Anglicans for Life has made a statement about abortion derived vaccines. You can read it here.
Naturally, everyone who attends a worship service has to wear a mask. You can even buy an Anglican mask:
It is cotton so it is next to useless at preventing the COVID-19 virus spreading, but at least it offers an instructive metaphor for Anglican Church of Canada clergy: completely ineffective, unfit for its alleged purpose and an empty symbol of posturing theatrical holiness. So the masks are not all bad
