Reunión de la Iglesia de Inglaterra. Después de votar en contra de la legislación que hubiera permitido la ordenación de mujeres como obispo, el Sínodo General de la Iglesia Anglicana se reúne para ver cómo afrontar el futuro, informa The Guardian http://cort.as/2qLS
Jesús, Jesús... El Papa afirma que no había ni mula ni buey en el portal de Belén http://sociedad.elpais.com/ sociedad/2012/11/21/actualidad/ 1353456999_980300.html … via @el_pais
The Catholic Group on the General Synod, which backed a no vote, has issued this statement:
We regret the Synod was put in the position whereby draft legislation failed at final approval because it was unclear and unfair in its provision for those who, in conscience, are unable to accept the ministry of women as bishops or priests.
The Catholic Group calls on the House of Bishops to reconvene the talks started in the summer between representatives of different groups, chaired by Bishop Justin Welby.
The campaigning group Women and the Church has said today's result was a "devastating blow" for the Church of England.
The Press Association reports:
The Rev Rachel Weir, Watch chairman, said: "This is a tragic day for the Church of England after so many years of debate and after all our attempts at compromise.
"Despite this disappointing setback, Watch will continue to campaign for the full acceptance of women's gifts of leadership in the Church's life."
The campaigning group Women and the Church has said today's result was a "devastating blow" for the Church of England.
The Press Association reports:
The Rev Rachel Weir, Watch chairman, said: "This is a tragic day for the Church of England after so many years of debate and after all our attempts at compromise.
"Despite this disappointing setback, Watch will continue to campaign for the full acceptance of women's gifts of leadership in the Church's life."
No one is likely to underrate the significance of November's debate on women bishops in General Synod. It will shape the character of the Church of England for generations - and I'm not talking only about the decision we shall take, but about the way in which we discuss it and deal with the outcome of it.
Those who, like myself, long to see a positive vote will want this for a range of reasons which have to do with both the essential health of the Church and its credibility in our society. They are keenly aware of living with a degree of theological inconsistency.
As Anglicans we believe that there is one priesthood and one only in the Church, and that is the priesthood of Jesus Christ - his eternal offering of himself, crucified, risen and ascended, to the Father to secure everlasting "
covenanted" peace between heaven and earth. To live as "very members incorporate in his Body" on earth is to be alive with his Spirit and so to be taken up in his action of praise and self-offering so that we may reflect something of it in our lives and relationships. To recall the Church to its true character in this connection, God calls individuals to gather the community, animate its worship and preside at its sacramental acts, where we learn afresh who we are. The priestly calling of all who are in Christ is thus focused in particular lives lived in service to the community and its well-being, integrity and holiness - lives that express in visible and symbolic terms the calling of a "priestly people."
The commitment of most Anglicans to the ordained ministry of women rests on the conviction that what I have just summarised makes it inconsistent to exclude in principle any baptised person from the possibility of ordained ministry. And to take the further step of advocating the ordination or consecration of women as bishops is to recognise that the public role of embodying the priestly vocation of the Church can't be subdivided into self-contained jobs, but is in some sense organically unified, in time and space. Ordained ministry is one connected reality, realised in diverse ways. The earliest Christian generations reserved the Latin and Greek words for "priest" to refer to bishops, because they saw bishops as the human source and focus for this ministry of reminding the Church of what it is. The idea that there is a class of presbyters (or indeed deacons) who cannot be bishops is an odd one in this context, and one that is hard to rationalise exclusively on biblical or patristic grounds.
The commitment of most Anglicans to the ordained ministry of women rests on the conviction that what I have just summarised makes it inconsistent to exclude in principle any baptised person from the possibility of ordained ministry. And to take the further step of advocating the ordination or consecration of women as bishops is to recognise that the public role of embodying the priestly vocation of the Church can't be subdivided into self-contained jobs, but is in some sense organically unified, in time and space. Ordained ministry is one connected reality, realised in diverse ways. The earliest Christian generations reserved the Latin and Greek words for "priest" to refer to bishops, because they saw bishops as the human source and focus for this ministry of reminding the Church of what it is. The idea that there is a class of presbyters (or indeed deacons) who cannot be bishops is an odd one in this context, and one that is hard to rationalise exclusively on biblical or patristic grounds.
In the wake of the Anglican Synod's decision against women bishops, Rowan Williams' plea makes for disturbing reading: http://bit.ly/QPiADU
NÃO CONSIGO VIVER SEM TI
Sem ti o Sol não nasce de manhã
Nem se põe ao crepúsculo.
Sem ti não há dia nem noite,
Nem a alegria do meu viver...
És em mim a parte que me falta.
Desconhecida e nunca vista,
Conheço-te a essência que me
Desfaz em prantos!
Ah, como gostaria de contigo
Viver todos os momentos desta
Vida tão cheia de tormentos
E nos teus braços me deitar
E dividir o que tenho para
Dar-te...
Nem a alegria do meu viver...
És em mim a parte que me falta.
Desconhecida e nunca vista,
Conheço-te a essência que me
Desfaz em prantos!
Ah, como gostaria de contigo
Viver todos os momentos desta
Vida tão cheia de tormentos
E nos teus braços me deitar
E dividir o que tenho para
Dar-te...
The revelation at Sinai and Jacob's vision of the ladder share something in common. Just as Yeshua was the "Voice of the Living God (קוֹל אֱלהִים חַיִּים) speaking (davar) from the midst of the fire" at Sinai (Deut. 5:26), so He was the Ascended LORD standing above the ladder speaking the word of promise given earlier to Israel (Gen. 28:12-15). Note that the Hebrew words for "ladder," (i.e., sullam: סֻלָּם), "voice" (i.e., kol: קל), and "Sinai" (סִינָי) have the same numerical value, which suggests a connection between the two great visions. Yeshua is the Ladder to God, the means by which the Living Torah both descends and ascends for the sake of our deliverance. The "ladder of Sinai" is not meant for us to ascend but rather is for the LORD our Savior to descend and ascend on our behalf. Yeshua is the way, the truth, and the life (הדֶּרֶךְ וְהָאֱמֶת וְהַחַיִּים): no one can draw near to the Heavenly Father apart from Him (John 14:6).
http://www.youtube.com/ watch?v=GWFsCxg-Q5s&feature=rel ated
Emoções... Emoções... Emoções...! Quanta confusão entre emoções e sentimentos!
Por: Desnudar Emoções
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