Monday, March 18, 2024
Unitarian Universalism: A Homecoming, Not a Conversion
Sunday, March 17, 2024
Jesus for Unitarian Universalists: Embracing Diversity and Freedom of Belief
The terms "Unitarian" and "Universalist" have evolved over time. Historically, these terms were associated with specific theological beliefs, such as the rejection of the Trinity (Unitarianism) and the belief in universal salvation (Universalism). Today, however, Unitarian Universalism has moved beyond these narrow definitions to embrace a broader and more inclusive approach to spirituality and community.
In UU congregations, the focus is often on shared progressive values and social concerns, such as immigration, LGBTQ+ rights, and environmental justice. There is a strong emphasis on living out one's beliefs through actions and advocacy, rather than adhering to specific dogmas or doctrines.
When it comes to the figure of Jesus, Unitarian Universalists have the freedom to approach him in various ways. Some may view Jesus through a traditional Christian lens, seeing him as a savior or the Son of God, while others may regard him as a great teacher of compassion and justice. Some UUs may even see Jesus as an ascended master or a symbolic figure representing universal love and forgiveness.
One challenge that UU Christians sometimes face is the tendency within UU communities to emphasize the equality of all great spiritual teachers. While this is a well-intentioned effort to honor diversity, it can sometimes make it difficult for UU Christians to express their unique connection to Jesus. It's important for UU congregations to provide space for all members to explore and express their beliefs, including those who find deep meaning in the teachings and example of Jesus.
Being a Christian in a UU context offers the opportunity to maintain a living faith that is open to new information and different perspectives. It allows individuals to explore their spirituality without being confined to a rigid set of beliefs, and to find common ground with others who may have different viewpoints.
In conclusion, Unitarian Universalism offers a unique and inclusive approach to spirituality, where members are encouraged to explore their beliefs and values freely. For UU Christians, this means the opportunity to engage with the teachings of Jesus in a way that is meaningful and authentic to them, while also being part of a diverse and accepting community.
Saturday, March 16, 2024
Comparative History of Church of God and Christian Churches/Churches of Christ
The Church of God (Anderson, Indiana) was founded in 1880 in Anderson, Indiana by a group of Christian leaders who were dissatisfied with the theological and organizational practices of their current denominations. They sought to create a new church that would focus on the essential elements of the Christian faith and would allow for a greater level of individual autonomy and local control. The Church of God (Anderson, Indiana) has always maintained a strong emphasis on evangelism and missions, and its members are known for their commitment to holiness and personal piety.
The independent Christian Churches/Churches of Christ emerged in the 19th century as a result of a movement to restore the practices and beliefs of the early church. This movement was led by leaders such as Alexander Campbell and Barton W. Stone, who sought to unite all Christians by rejecting denominationalism and returning to a simple, New Testament-based faith. The independent Christian Churches/Churches of Christ emphasize the importance of personal salvation through faith in Jesus Christ and the authority of the Bible as the sole source of religious authority.
While both the Church of God (Anderson, Indiana) and the independent Christian Churches/Churches of Christ share a commitment to restoring the practices and beliefs of the early church, there are some significant differences between these two denominations. One major difference is that the Church of God (Anderson, Indiana) has a more centralized organizational structure, with a hierarchy of leaders who are responsible for overseeing the work of individual churches. In contrast, the independent Christian Churches/Churches of Christ tend to be more decentralized, with individual congregations having a greater level of autonomy and control.
Another difference between these two denominations is their approach to baptism. The Church of God (Anderson, Indiana) practices baptism by immersion, and does not believe that baptism is necessary for salvation. The independent Christian Churches/Churches of Christ also practice baptism by immersion, but they do believe that baptism is necessary for salvation. Note that some independent churches are moving away from a strong stance on that matter, and others have abandoned it completely for a "faith only" view.
Finally, there are some theological differences between these two denominations. The Church of God (Anderson, Indiana) emphasizes the importance of the Holy Spirit in the life of the believer, and believes in the importance of holiness as a gift of God. The independent Christian Churches/Churches of Christ tend to be more cautious about the works of the Holy Spirit, and place a greater emphasis on the importance of sound doctrine and preaching.
Overall, both the Church of God (Anderson, Indiana) and the independent Christian Churches/Churches of Christ have played important roles in the history of Christianity in the United States, and both continue to have a significant impact on the religious landscape today. While they share some common roots and beliefs, they also have some distinct differences in their theology, organization, and approach to Christian practice.
Friday, March 15, 2024
Returning to Seminary
Thursday, March 14, 2024
Empowering the Dispossessed: The Unique Appeal of Pentecostalism
Wednesday, March 13, 2024
Further Reflections on the Loss of the Kirtland Temple: A Historic Change in Ownership
The recent sale of the Kirtland Temple to The Church of Jesus Christ of Latter-day Saints (LDS Church) has stirred a mixture of emotions within me. As someone who feels a special fondness for the Community of Christ, the denomination that has owned and maintained this historic building for decades, I can't help but feel a sense of loss.
Tuesday, March 12, 2024
From Rosaries to Relationships: The Spectrum of Pastoral Care
Monday, March 11, 2024
On Canon
The Jewish Study Bible offers, in its commentary notes, a perspective I find useful in understanding scriptural canon:
In various ways, canonical status for a book or group of books has to do with the community's views of their centrality, authority, sacredness, and inspiration. Over time these characteristics have become connected, inseparably so in some traditions; yet they are not identical, and though they overlap, they must still be viewed distinctly. (Berlin et al., 2004)
If I were a theistically-minded Christian and compelled to choose, I'd borrow the perspective held by Community of Christ, formerly known as the Reorganized Church of Jesus Christ of Latter-day Saints.
"However, Community of Christ has insisted since the time of Joseph Smith III that what the authors of scripture wrote is not revelation itself. They wrote works of literature that are pointers to revelation. Former member of the Community of Christ First Presidency F. Henry Edwards wrote, “Revelation cannot be fully expressed in words. Words are but tools, and must be quickened by the illumination of the Spirit which shines in the hearts and minds of the readers….Revelation, then, is one thing, and the record of revelation is another.” Former apostle Arthur A. Oakman made the following observation in an important 1966 article:
The prophets saw the movement of God in history. It was there before they saw it. Had they never apprehended it, it would still have been there. But it became revelation to them when they appreciated this divine movement. What we have in the Old and New Testaments is not, therefore, revelation. It is a record made by the preceptor. …There are, then, strictly speaking, no revealed truths. There are “truths of revelation”—statements of principles, that is, which stem from the actual revelatory experiences.
In its theology, ethics, and pastoral practice, Community of Christ believes it is essential to make this kind of distinction between revelation and human beings’ varied literary accounts of revelation. Without this distinction, communities are always tempted to worship not the Living God, but their texts, traditions, and interpretations, which can bring and has brought great harm into people’s lives." (Chvala-Smith, 2020)
The following is from a fellow student in a seminary class discussion online.
"The idea of Scripture as a source for theology is interesting because Scripture in itself is a witness of the church interpreting its own experiences about God. Scripture did not drop down from heaven, but it is a collection of people engaging with God in their everyday life experiences. This ties back to my post from last week that theology is not just an exercise for the academics, but for the people who cannot even read and write. In Christian theology, therefore, Scripture tells us of how people experience God, who they think he is, and what he does. Because Scripture is located in a specific time in history, and because God continues to engage with people throughout history, this makes Scripture a guide in thinking and talking about God, not a closed concept that says all people everywhere have to experience God in this way. As the topic for the week says, Scripture is a source of theology: We draw from other people's examples of talking and thinking about God, and see how that relates with our own present experiences." (Vuyo Adams, 2021)
Even in the late 19th century in an otherwise conservative religious tradition, a literal view of biblical inspiration wasn't standard. The following comes from a book written by someone with the Church of God (Anderson, Indiana).
"The different writers of the books of the Bible were inspired of God. It is not the words of the Bible that were inspired, it is not the thoughts of the Bible that were inspired; it is the men who wrote the Bible that were inspired. Inspiration acts not on the man's words, not on the man's thoughts, but on the man himself; so that he, by his own spontaneity, under the impulse of the Holy Ghost, conceives certain thoughts and gives utterance to them in certain words, both the words and the thoughts receiving the peculiar impress of the mind which conceived and uttered them." (Henry C. Wickersham, 1894)
In conclusion, the exploration of scriptural canon and the nature of revelation highlights the complexity and depth of our engagement with sacred texts. The perspectives offered by the Jewish Study Bible, Community of Christ, and other theological viewpoints remind us that scripture is not merely a static collection of words, but a dynamic and living witness to the perception of divine movement in human history. As we grapple with the meanings and implications of these texts, we are invited to approach them with humility, openness, and a recognition of their profound significance in shaping our understanding of that which is highest and best. Whether we view them as literal revelations or as records of inspired human experiences, the scriptures continue to offer guidance, wisdom, and inspiration to those who seek to discern their truths.
Adams, V. (2021, May 12). Re: The Role of Tradition [Discussion post]. ACU Graduate School of Theology Canvas System. https://acuonline.instructure.com
Chvala-Smith, A. J. (2020). Exploring Community of Christ Basic Beliefs: A Commentary. Herald Publishing House.
Sunday, March 10, 2024
From Wittenberg to Rome by way of Saint Louis
The Lutheran Church - Missouri Synod (LCMS) emerged as a prominent conservative denomination within Lutheranism. Its core doctrine centers on the belief in justification by faith alone in Jesus Christ. This doctrine posits that through faith, believers are credited with the righteousness of Christ, thus being justified and made children of God. Lutherans reject the necessity of performing "good works" or religious acts to gain favor with God, contrasting with Roman Catholic practices that emphasize such deeds.
According to a recent article, there has been a resurgence of interest in Lutheran teachings in Italy, prompting the LCMS to respond by by sending the Rev. Tyler McMiller to the region as a missionary. McMiller's work involves catechizing individuals and caring for Lutheran communities in various Italian cities, including Naples, Florence, Sicily, Turin, Milan, and Padua. His experience highlights the growing curiosity among Europeans about a more vibrant form of Christianity than what they perceive in their increasingly secular surroundings. He emphasized in the article mentioned that everyone he works with there contacted him first.
However, the conservative stance of the LCMS raises questions about its compatibility with the diverse and progressive views prevalent in Europe. The LCMS's exclusion of LGBTQ+ individuals from active church life, prohibition of female ministers, and adherence to a literal interpretation of the Bible, including a six-day creation, align more closely with evangelical or fundamentalist Christianity. As the Christus Victor Lutheran Church in Rome seeks to establish itself, it will be interesting to observe how it navigates these doctrinal differences and whether it can resonate with the spiritual needs of the local population.
For a full explanation of the Lutheran Church - Missouri Synod, you can watch this video:
Saturday, March 9, 2024
Breathing Life into the Desert: The Great Green Wall Initiative in Africa
The United Nations World Food Program (WFP) is at the forefront of an ambitious and transformative initiative in Africa, known as the Great Green Wall. This project is not just about planting trees; it's about bringing life back to the desert, challenging the once-held belief that the encroaching desertification was an irreversible fate.
In the southern regions, the ecosystem has undergone a remarkable transformation. Larger trees are now interspersed among the millet fields, creating a more diverse and sustainable landscape. The Great Green Wall aims to halt the southern expansion of the Sahara Desert by planting a continuous barrier of trees across the entire width of the continent.
The impact of the UN's efforts is significant, with 300,000 hectares of land rehabilitated and revitalized. This rejuvenation is not only a triumph over desertification but also a source of sustenance for local communities. The project ensures that 10 to 15% of the captured water infiltrates the ground, recharging the groundwater tables and securing a balance of water for future generations.
A key aspect of the Great Green Wall's success is its adoption of conservation agriculture, which is based on global indigenous knowledge. This approach differs from conventional agriculture as it mimics forest dynamics, creating a more resilient and productive environment.
The World Food Program's work in the Sahara Desert is a testament to the potential of turning devastated areas into thriving food-producing locations. Through the Great Green Wall, the WFP is not only combating desertification but also providing a sustainable future for communities in Africa.
Friday, March 8, 2024
Charting Faith in a Challenging Landscape: Lutheran Archbishop Dietrich Brauer's Service in Russia
Dietrich Brauer is the youngest Lutheran archbishop ever in Russia, as well as the first who was born in the country. Serving primarily people of German descent, the archbishop has responsibility for a vast region and spends much of his time traveling. I don't envy him one bit. Although the work itself may feel fulfilling, he's living in Putin's Russia. That's a difficult place to be anyone, let alone being somehow different. Watch the video below to get the full story.
Thursday, March 7, 2024
Faith Amidst Transition: A Priest's Mission in Spain's Declining Rural Communities
The video below is the story of a priest serving dwindling communities in rural Spain. It's more than about holding Mass, as you will see. I do think, at the same time, that it's unlikely the trend away from rural life and into the city will be abated. In the meantime, at least, people are being served.
Wednesday, March 6, 2024
A Historic Shift: Community of Christ Sells Kirtland Temple and Early Documents
via Flickr |
Community of Christ has been in dramatic decline at least since it began opening up about its history and reevaluating its doctrine. Up until the 1970s, for instance, there were several congregations of the RLDS Church in operation in New Jersey. Now there remains only one, in Woodbury. In the mid-2000s I attended a congregation in Middlesex, New Jersey off and on for a time, and it is now long gone. The membership of the larger church departed for the traditionalist Restoration branches, for other types of churches, or off into being religious "nones." One family I knew from the Middlesex congregation had started to make a habit of attending an evangelical church as well, for the youth programming in particular.
I'm not sure what this sale will accomplish. I understand it from a business perspective. Offloading physical assets that require maintenance and upkeep is a good plan. What will the money actually go to do for the mission of the denomination, though? That's what remains to be seen. It could sit in the endowment, growing over time, but will any part of it go toward actually advancing the denomination's mission of peace and community? Will membership grow as a result of these additional funds? Will lives be changed through programs addressing poverty, addiction, LGBTQ issues, equality, and justice generally?
I hope they make the most of this opportunity. I really do.
My prediction is that within a generation the Book of Mormon will be dropped from its official canon of Scripture, and the Doctrine & Covenants the denomination uses will be heavily revised to remove portions that are not in line with present belief and practice. The Inspired Version, already in disuse, will also be a relic of the past. At that the transformation of the church from a "one true church" sect to a mainline-style denomination will be complete. Whether there will be any members left at that point, particularly in North America, is just one more question to add to the pile.
Sunday, March 3, 2024
Righteous Indignation: From Temple Cleansing to Social Change
Sunday, February 25, 2024
Understanding Jesus' Transfiguration in the Context of Mark's Gospel
"After six days Jesus took Peter, James, and John and led them up a high mountain apart by themselves. And he was transfigured before them, and his clothes became dazzling white, such as no fuller on earth could bleach them. Then Elijah appeared to them along with Moses, and they were conversing with Jesus. Then Peter said to Jesus in reply, 'Rabbi, it is good that we are here! Let us make three tents: one for you, one for Moses, and one for Elijah.' He hardly knew what to say, they were so terrified. Then a cloud came, casting a shadow over them; then from the cloud came a voice, 'This is my beloved Son. Listen to him.' Suddenly, looking around, they no longer saw anyone but Jesus alone with them. As they were coming down from the mountain, he charged them not to relate what they had seen to anyone, except when the Son of Man had risen from the dead. So they kept the matter to themselves, questioning what rising from the dead meant." (Mark 9:2-10 NABRE)
In the Gospel of Mark, the account of Jesus' transfiguration stands as a pivotal moment, rich in theological significance. The narrative, as found in Mark 9:2-10, presents a scene where Jesus leads three of his disciples—Peter, James, and John—up a high mountain, where he is transfigured before them. His clothes become dazzling white, and he is joined by two towering figures of Jewish tradition: Moses, the lawgiver, and Elijah, the chief prophet. This event is not merely a display of divine glory but a moment laden with symbolic meaning, pointing to Jesus' unique role in salvation history.
The presence of Moses and Elijah alongside Jesus serves as a deliberate theological statement by the author of Mark. By positioning Jesus with these key figures, the narrative asserts Jesus' significance in the continuum of God's revelation. Moses represents the Law, and Elijah represents the Prophets—two foundational elements of Jewish religious tradition. The transfiguration, therefore, at the very least places Jesus on the same level as those ancient figures. Within the world of Christian theology it is conceivable that this was also a sign of the fulfillment of the law and the prophets in Jesus.
Moreover, the voice from heaven declaring Jesus as the beloved Son is a profound moment of divine affirmation. This proclamation echoes the Roman practice of announcing the emperor as a son of the gods through a "gospel" (or good news). However, Mark subverts this imperial concept, presenting Jesus as the true son of God, whose authority surpasses earthly rulers. This divine endorsement commands the disciples—and by extension, the readers—to listen to Jesus, implying that his teachings hold ultimate authority.
The command to listen to Jesus may also allude to his forthcoming passion and resurrection. Although the disciples are told to keep silent about the vision until after the resurrection, their lack of understanding about what rising from the dead means underscores a key theme in Mark's Gospel: the disciples' failure to grasp the full implications of Jesus' mission. This narrative detail serves to emphasize the unexpected nature of the resurrection, countering any notion that the disciples could have fabricated the story after witnessing Jesus' crucifixion. How you choose to interpret that is up to you.
In conclusion, the transfiguration account in Mark 9:2-10 is a richly symbolic narrative that underscores Jesus' unique role Christian faith. By presenting Jesus alongside Moses and Elijah, the author asserts Jesus' role alongside the Law and the Prophets. The divine proclamation of Jesus as the beloved Son emphasizes his authority and prefigures his death and resurrection, challenging the disciples—and readers—to understand and accept the unexpected path of the Messiah. The transfiguration thus stands as a pivotal moment in Mark's Gospel, inviting reflection on the nature of Jesus' mission and the demands of discipleship.
Wednesday, February 21, 2024
Revisiting the King James Version: A Personal Reflection on Its History and Relevance
One solution to the archaic language of the King James Version is to update the words to something more contemporary. This was done in 1994 with the publication of the 21st Century King James Version. This version isn't a new translation. Instead, it's an updating of the text to modern English. Only the words which have changed in meaning were replaced. So for example, in Acts where Paul refers to his "carriage," it updates that to "luggage." For people who want to have their cake and eat it too, it's not a bad solution.
Monday, February 19, 2024
From Consubstantial to Common Language
The International Commission on English in the Liturgy (ICEL) dedicated years to crafting a new translation of the Roman Missal, guided by the 1969 Vatican instruction "Comme Le Prévoit." This directive emphasized the use of language in "common" usage for liturgical texts, aiming to make the translation more accessible and understandable for contemporary English-speaking audiences.
The 1998 translation received a positive reception from English-speaking episcopal conferences, which approved it and forwarded it to Rome for final approval. However, by the time the translation reached the Vatican, there was a shift in the approach to liturgical translations. Cardinal Joseph Ratzinger, who was then the head of the Congregation for the Doctrine of the Faith and later became Pope Benedict XVI, expressed a preference for a more literal, word-for-word translation of the Latin text, as opposed to a translation that prioritized ease of understanding when proclaimed.
Despite initial resistance from English-speaking conferences, the Vatican was not open to discussion. A notable instance of this resistance was the American bishops' request to send a delegation to Rome to discuss the translation. The Vatican's response, which included conditions that effectively excluded key figures like Archbishop Daniel Pilarczyk, signaled a lack of willingness to engage in meaningful dialogue.
In 2001, the Vatican issued new instructions in the form of "Liturgiam Authenticam." This document mandated that liturgical translations be translated integrally and in the most exact manner, without omissions, additions, or paraphrases. This marked a significant departure from the principles that guided the 1998 translation, leading to its eventual rejection.
Under new leadership, ICEL followed the directives of "Liturgiam Authenticam" and produced the 2010 translation, which adhered to the more literal approach favored by Cardinal Ratzinger. This translation replaced the 1998 version and is currently in use, marking a significant shift in the approach to liturgical translations within the English-speaking Catholic Church.
A significant change that means the 1998 revision could now possibly be used without Rome's explicit approval is the revision of canon law by Pope Francis in 2017. According to the revised law, the main responsibility for liturgical translations lies with episcopal conferences, rather than the Dicastery for Divine Worship. This means that the Dicastery should no longer impose a given translation on episcopal conferences or be involved in a detailed word-by-word examination of translations. This shift in responsibility allows episcopal conferences more autonomy in choosing and approving liturgical translations, making it possible for the 1998 ICEL translation to be used without the need for explicit approval from Rome.
To give you a taste of how clunky the Latinized liturgy is, in the Nicene Creed that it recited during the mass, Jesus is said to be "consubstantial with the Father." That replaced the more intelligible, "one in being with the Father." Although "consubstantial" might be technically correct, it is practically a stumbling block to understanding and arguably a step down from "one in being."
The American National Catholic Church (ANCC), about which I have written a few times, uses the same form of the liturgy that I grew up with, the one that predates the 2010 Latinized version. It is, as I understand it, the one that came out on the heels of Vatican II. The only difference I have noticed is that "God" replaces all the masculine pronouns when speaking of God. This is not the case with mentions of Jesus, who remains "he/him." This all aligns, in any case, with the progressive angle of the ANCC.
Changes in how the mass sounds can cause serious conflict. I heard of people who stopped going to church after their churches' altars were dismantled and the priest began facing the people, all while using English. In north Africa there was actually a riot when a scripture reading from a new edition of the Latin Bible (still understandable at the time) varied from what was expected. So I wonder if, even if there's an improvement in how the mass is said, if people will still be annoyed.
I tend to think so, knowing human nature.
Sunday, February 18, 2024
Embracing the Desert
Saturday, February 17, 2024
Defying the College Apocalypse
Several of my posts here have been about the ongoing college apocalypse. Colleges, universities, and seminaries are shutting down as revenue drops and expenses increase. All that while tuition remains incredibly high for the most part across the country. One school bucking this trend is Louisville Bible College, which actually shut down in 2015, only to reopen a year later. Now, they're debt-free.
In a time when higher education institutions are grappling with financial hardships, the story of Louisville Bible College (LBC) stands out. Established in 1948 with a mission to educate preachers and other Christian leaders for the independent Christian Churches/Churches of Christ, LBC has weathered its share of storms, including a significant debt crisis that led to the temporary suspension of classes in the 2015-16 academic year.
The turnaround for LBC began with the return of Dr. Tom Mobley for a second tenure as president. Under his leadership, the college embarked on a "rebooting" process that prioritized the elimination of all college debt. This financial restructuring was crucial for the institution's survival and future growth. In 2018, Christian Financial Resources stepped in with a 15-year loan agreement to underwrite the college's indebtedness, a move that set LBC on a path to financial stability.
Remarkably, LBC's commitment to fiscal responsibility and the support of its community led to the college paying ahead on its loan. In November 2022, LBC refinanced the remaining debt with the Christian Restoration Association at 0 percent interest through the Recycled Riches program. This strategic financial management not only alleviated the college's debt burden but also demonstrated the power of collaborative partnerships in the Christian community.
The culmination of LBC's 75th anniversary in 2023 was marked by a significant milestone: the completion of a fundraising campaign, "With an Eye to the Future," which aimed to raise $75,000 to help eliminate the remaining debt.
Now, to be sure, I'm not presenting this as good news in general. Uniformly, Bible colleges are centers of indoctrination that minimize liberal arts education and focus on teaching a particular perspective on the Bible. They are anti-LGBTQ and anti-feminist. People who graduate from these institutions usually have had both a suspicion of science and a proclivity towards a persecution complex driven into them.
What's noteworthy about Louisville Bible College isn't the college itself, but the simple fact that it has been pulled back from the brink, unlike so many other schools. It makes me wonder if others could accomplish the same. Perhaps only with enough financial backers who really believe in the school's mission.
Friday, February 16, 2024
The Dude Who Started Dudeism
The following is a pretty great look at the Dude who founded the Church of the Latter-Day Dude, also known simply as Dudeism.
Wednesday, February 14, 2024
Formation of Saint John Chrysostom American National Catholic Church
Saturday, February 3, 2024
A Tale of Unitarians & Aliens
Tuesday, January 30, 2024
Wealth Disparity in Brazil
The study, conducted by the Fiscal Policy Observatory of the Getúlio Vargas Foundation, analyzed income tax returns and found a significant increase in wealth concentration among the richest Brazilians between 2017 and 2022. This period, which saw the presidencies of Michel Temer and Jair Bolsonaro, marked a reversal from the early 21st century when the living conditions of the poorest had stabilized and even improved.
Key findings of the report include:
- The richest 0.1% of Brazilians, amounting to 153,666 individuals, nearly doubled their income during this period, reaching an average monthly salary of about $90,000.
- In contrast, 95% of the population, or 147 million people, earned an average of $465 per month, a growth of 33%, barely above the inflation rate of around 30%.
This increase in wealth inequality is further evidenced by the booming luxury goods sector in Brazil, which saw sales reach nearly $15 billion in 2022. Projections suggest a 30% increase in sales for 2023.
Economist Sérgio Gobetti, the author of the study, attributes this trend to both structural and circumstantial factors. One key factor is the anticipation of corporations to distribute maximum dividends to their partners before the possible implementation of a new bill that would tax profits and dividends, which are currently exempt.
Additionally, the COVID-19 pandemic has exacerbated economic struggles, particularly impacting the 40% of the workforce in the informal sector and leading to an increase in homelessness. As of 2022, there were over 281,000 homeless individuals in Brazil.
Furthermore, certain sectors, such as agriculture and cattle farming, benefit from tax breaks in Brazilian legislation, contributing to this inequality. The study's findings challenge President Luiz Inácio Lula da Silva's goal of fighting inequality and highlight the ongoing issue of wealth disparity in one of the world's most unequal countries.
Monday, January 29, 2024
Brazil Renames Its Urban Neighborhoods
The decision to change the terminology to "favelas and urban communities" came after years of reflection and discussion, starting in the 2000s. This change aims to provide a more accurate and less derogatory description of these neighborhoods, many of which have existed for generations and have been developed through individual and collective investment despite a lack of state support in services like sanitation and education.
The term "favela" has historical significance in Brazil, originating from a settlement formed by soldiers and former slaves in the 19th century. The new terminology also recognizes the resilience and struggle of the residents in these areas. The change is seen as a step towards better representing the realities of these communities and improving engagement and support from the government.
This reclassification will be reflected in the upcoming census data but won't alter historical census data. The IBGE worked with city authorities and civil society groups to identify these areas more accurately, and the full impact of this change will be seen in the upcoming census results. The term "favela" is more commonly used in Rio, so IBGE combined it with "urban communities" to cover similar neighborhoods across Brazil.
Tuesday, January 23, 2024
An Introduction to the Independent Christian Churches/Churches of Christ (Video)
The independent Christian Churches/Churches of Christ is the "movement" of churches with which I was affiliated from about age 19 until I was about 37 or so. This video does a good job describing and explaining the religious tradition.
Saturday, January 20, 2024
The Ministry of the American National Catholic Church Continues to Expand
What is "incardination"? In the Roman Catholic Church it refers to the formal acceptance of a priest from a different diocese. It's fairly routine, particularly in the United States, where foreign-born priests are attempting to pick up the slack from the shortage of priests. Within the independent sacramental movement it refers to the acceptance of a clergy person from a different jurisdiction. Sometimes this will be from the Roman Catholic Church, but often it is essentially a transfer of a priest from one jurisdiction to another.
The priests who were incardinated recently by the ANCC are Frs. Matthew Schnabel and Alex Urena. Rev. Schnabel is a registered nurse, which is important because all priests in the ANCC are self-supporting. In his former jurisdictoin he was an associate pastor of a parish, and now in the ANCC he is the pastor for Saints Francis and Clare American National Catholic parish in Wilton Manors, Florida. As for Rev. Urena, he has joined the ANCC from the Roman Catholic Church, having most recently been the Vocation Director for the diocese of Las Cruces, New Mexico. For his employment, he is a counselor at a psychiatric facility. He is now the pastor for Holy Family American National Catholic Church, also in Las Cruces. The addition of these priests to the ANCC represents a strengthening of the jurisdiction's pastoral and priestly service, assuring spiritual care for communities served by the jurisdiction. In other cases of incardination, priests are joining with the intent to initiate new work, building new communities that can become parishes of the ANCC.
As for the Mission of the Body of Christ in Florida, the intent appears to be for the Mission to join in ecumenical service with other churches, and in partnership with social services and nonprofits, in serving people facing housing insecurity. Knowing the ANCC, this will not be a case of paying for your meal by hearing a sermon. The ANCC freely offers the sacraments to all who seek them, and has a clear focus on service to our fellow human beings.
It is interesting to watch this jurisdiction grow and develop. Often independent Catholic jurisdictions can be unstable, coming and going seemingly overnight. The ANCC has been on a path of sustained growth for over a decade, and it is hoped that it will succeed where others have failed to maintain cohesion and a firm mission focus.
Monday, January 1, 2024
The Polish National Catholic Church (And Others Similar)
Ready for Harvest gives a pretty detailed rundown of what the Polish National Catholic Church is all about. It's one of the oldest "independent" Catholic jurisdictions in the United States. I was interested to see that the American National Catholic Church, a New Jersey-based jurisdiction, got a brief mention in a clarification.
Here's where to find information in the video:
Chapters:Previously I have written about Lutheran and Episcopalian churches reaching out as sacramental bodies to Hispanics, and about the independent sacramental movement as well.
See:
- The Growth Potential of the American National Catholic Church Among Hispanics
- An Unusual Hispanic Lutheran & Presbyterian Parish
- They Have a Plan: Hispanic Episcopalian Ministry
- Latino Lutheran Catholics
- The Wild, Woolly Weirdness of the Independent Sacramental Movement
- Further Thoughts on the Independent Sacramental Movement (And a Parish Directory)
- Good Shepherd American Reformed Catholic Church in Toms River, New Jersey
- Inestimable Worth with Andrew Miller | Sacramental Whine (Podcast)