After Hurricane Katrina produced vivid images of poverty in America, leaders of five mainline denominations renewed their call on Congress to oppose deep cuts to programs serving the working poor, children and seniors.
An estimated 12,000 Christians from many denominations attended the funeral of Brother Roger, the Protestant founder of the Taizé community in the picturesque Burgundy region of France. Presiding over the funeral Eucharist was Cardinal Walter Kasper, the Vatican’s top ecumenical officer.
Rebuffed at national meetings of American Baptists that declined to adopt tough stances against homosexuality, some conservative leaders will meet this month near Chicago to expand an alternate missionary organization.
It was meant as a compliment when preacher-author Leonard Sweet praised his audience as “a kind of homeland security of the church.” Sweet, evangelism professor at Drew University Theological School, was speaking to an unsung national organization of church business administrators meeting in the Colorado Rockies.
On the face of it, the nation’s largest Lutheran church didn’t budge on issues of homosexuality. Though aware that some same-sex couples receive blessings from pastors and that some openly gay or lesbian pastors are ordained, delegates to the biennial assembly of the Evangelical Lutheran Church in America, held in Orlando, declined to authorize either practice, even on a provisional basis.
The nation’s largest Lutheran denomination will finally speak with a collective voice this month on whether to allow gay and lesbian pastors and on whether same-sex couples may receive rites of blessing. The Evangelical Lutheran Church in America, whose biennial Churchwide Assembly meets August 8-14 in Orlando, is one of the last mainline church bodies to act on the controversies.
Resisting efforts to eliminate organizational havens for congregations that welcome gays, American Baptist leaders and delegates meeting in Denver maintained an open stance on homosexuality—even if that means living with a “paradox,” as it was put by the denomination’s top executive.
In an appeal to American Baptists last November, the denomination’s top official said he suffered “many sleepless nights” worrying whether controversies over homosexuality would shatter the fragile unity of the denomination. “I agonize over the fact that many feel a split is inevitable,” wrote A. Roy Medley, general secretary of American Baptist Churches in the U.S.A.
When some leading Christian conservatives threw their weight behind Republican efforts recently to speed Senate approval of judicial nominees of President Bush, they subtitled their widely viewed “Justice Sunday” rally at a Kentucky church “Stopping the Filibuster Against People of Faith.”
The fledgling Christian Churches Together—a painstakingly crafted amalgam of U.S. mainline Protestant, Catholic, Orthodox, racial/ethnic and evangelical/Pentecostal churches—will organize formally behind closed doors early in June and publicly celebrate the milestone in September.
In September of 1987 near the historic San Fernando Mission in Los Angeles, Pope John Paul II held his first face-to-face meeting with the entire U.S. hierarchy. He dealt bluntly with the “selective” dissent of many American Catholics over church teachings on sexual policies, women’s equality and church authority.
When Zondervan published in 2002 an inclusive-language version of the New Testament by the translators of the older, best-selling New International Version (NIV) Bible, vociferous criticism poured in from conservative Protestants.
After nearly four years—some say 15 years—of discussion the largest U.S. Lutheran denomination will soon hear if it has some practical and moral wisdom for dealing with homosexual issues that have divided other mainline church bodies for decades.
After escaping an ouster a year ago by the Evangelical Theological Society, a leading proponent of “open theism” theology is being shown the door by trustees at Huntington (Indiana) College for his “notoriety” among evangelical pastors.
It’s commonly observed that converts to a faith are the most ardent defenders of it. That seems to be the case with American converts to Orthodoxy. The large number of converts attending Orthodox seminaries prompted Alexey D. Krindatch, a sociologist of religion, to wonder whether an “Americanization” of Eastern Orthodoxy might lie ahead. His conclusion: “Probably not.”
The United Church of Christ, a budget-struggling mainline denomination often confused with a similarly named church, felt that only a bold regional and national TV ad campaign costing $1.7 million might rescue it from public anonymity.