text:
First report from Independent Reviewer: Chrism Masses
on Friday, 31 July 2015 at 12.39 pm by Peter Owen
The first report of the Independent Reviewer in relation to resolving disputes arising from the operation of the House of Bishops' Declaration is now available and can be read here.
First report from Independent Reviewer
As part of the settlement by which the Church of England agreed to the ordination of women as bishops in 2014, it agreed to an ombudsman-style procedure by which those with concerns about the operation of the new arrangements could appeal to an Independent Reviewer.
In October last year the Archbishops of Canterbury and York appointed Sir Philip Mawer as the Independent Reviewer in relation to resolving disputes arising from the operation of the House of Bishops' Declaration.
Sir Philip's first Report is published today and can be read here.
Further details on the work of the Independent Reviewer can be found here.
Simon Sarmiento says:
31 July 2015 at 3.22 pm
Bishop Tony has issued a response to this report which you can see here
http://www.sswsh.com/fullposts.php?id=162
robert ian williams says:
There was no Chrism mass in the Church of England after the Elizabethan settlement of 1559. Oil was not used until a few maverick Anglo catholics illegally reintroduced it in the nineteenth century. Diocesan Chrism Masses only developed after the second world war. To this day in the C of E there is no official priestly rite to use the oil for the anointing of the sick.
I wish some die hard Anglo catholic would point to the independent reviewer that these so called purist bishops have ordained women deacons and they broke with tradition. Is there provision for some one who wants a bishop who accepts the polity of the C Of E before 1985, when deacons were voted for?
JCF says:
31 July 2015 at 11.00 pm
Anti-OOW bishops: "Any pain the masses cause to clergy women and others is "a cause of concern" but the underlying pain results from "the decision to ordain women as bishops and priests while recognising that their ministry cannot be received by all in our church""
In short, "Don't blame us, you did it to yourselves!" Nice (not). Kyrie eleison!
Father David says:
1 August 2015 at 5.03 am
Robert, I presume that all post Reformation monarchs were anointed with holy oil at their coronations in Westminster Abbey, certainly the Second Elizabeth was so anointed by Archbishop Fisher in June 1953. So when was the holy oil used at coronations consecrated and by whom? So, it would seem, that the practice of using oil in the Anglican Liturgy wasn't completely abandoned after the great upheaval.
Maybe as a one off at a coronation but not as a sacrament for the sick or dying.
Neil Patterson says:
David, the Coronation does indeed represent the continuous Anglican use of oil, and has often been acclaimed as such. But as far as I am aware the only sanctifying of the oil on most occasions was by a prayer in the service itself shortly before the oil was used, and which like almost all such prayers in Anglican liturgy, prayed for the effects (on the monarch) rather than for the oil to become blessed.
Fr William says:
Playground gangs come to mind. The C of E of the future,
1 August 2015 at 10.41 am
From the website of the British Monarchy, at the page concerning the Crown Jewels, "The oldest piece of the Regalia is the 12th century gold Anointing Spoon, used to anoint the Sovereign with holy oil."
Christina Beardsley says:
The use of oil in anointing the sick can be found in Common Worship 'Pastoral Services':
https://www.churchofengland.org/prayer-worship/worship/texts/pastoral/healing/layingonofhands.aspx
peter kettle says:
At the coronations in 1937 and 1953 the following words are used in this prayer said by the Archbishop of Canterbury in the section 'The Anointing':
….Bless and sanctify thy chosen servant [N] who by our office and ministry is now to be anointed with this Oil [here the Archbishop is to lay his hand upon the Ampulla] and consecrated King / Queen…
Note the capital letter on Oil – does this imply the oil has already been consecrated? The rest of the wording does not explicitly do anything to the contents of the Ampulla, though the term 'holy Oil' is used later on this section during the actual anointing.
One for the liturgical experts, I think, or any historian who knows where the oil came from and what happened to the remains afterwards!
1 August 2015 at 12.46 pm
If the C of E wishes to learn a thing or two about the blessing of holy oil then we need look no further than the Armenian Church. A great cauldron of oil is blessed with the right arm of St. Gregory the Illuminator by the Catholicos of All Armenians in his cathedral church at Etchmiadzin. However, I think such a ceremony might just be a step too far for some of our more Evangelical brothers and sisters.
Simon Kershaw says:
1 August 2015 at 2.07 pm
I'm away from all my books and references right now, but my recollection is that the prayer associated with the Oil at the Corronation, has been variously modified over the years. Originally a prayer that specifically blessed the oil it eventually became a prayer to bless the person who was to be anointed. Maybe it was Compton (Bishop of London) at the Coronation of William III and Mary II who made that change — he certainly made a number of changes to the service.
Whenever we see clips of Elizabeth II coronation, the scene that is most often seen is the moment when Geoffrey Fisher placed the crown upon the monarch's head. Of course, the most sacred moment ( as in the Old Testament when Zadok the priest and Nathan the prophet anointed Solomon king ) was the anointing. There was much debate at the time as to whether or not the coronation should be televised. A positive decision was made and the sale of televisions rocketed. However, I believe that the anointing was considered to be too sacred a moment to be shewn to the British public and so our present monarch received the holy oil on her head, her hands and her breast unseen by those watching at home.
Peter Mullins says:
This isn't anything to do with oil. It is about WATCH and The Society taking radically different views about what 'mutual flourishing' means in terms of the specific situations in which priests 'gather around their Bishop'. The former appear to see hints of taint and disregard for the authority of the diocesan Bishop. The latter appear to see sacramental assurance and regard for the role of the Bishops of The Society. For what it is worth, the Independent Reviewer appears to be saying that WATCH hasn't chosen strong enough ground ("Chrism masses are by no means the only occasion when the canonical unity of the clergy
of a diocese with their bishop can be demonstrated").
Tobias Haller says:
Unction of the sick was in 1549, dropped in 52; provided for provisionally in 1935. In TEC, we've had unction of the sick since at least 1928. We use Chrism at Baptism since 1979, and some bishops used it in Confirmation prior to that time. Do the English now use Chrism at Baptism?
Tobias, tomorrow I shall have great joy in baptising Abi and prior to the waters being poured I shall anoint her with the sign of the cross using holy oil, blessed by the bishop at the Chrism Mass.
Malcolm Dixon says:
This is all rather disappointing, if not entirely surprising. Peter Mullins has it right – this is not about oils, but rather a dispute between WATCH and SSWSH. I had always assumed that the Adjudicator had been put there to defend the oppressed minority against the predations of the rapacious majority, so it is a surprise that the first referral has come from the majority side. Sir Philip seems to be of the same opinion, for he has taken care to come down on the side of the minority.
But it is a pity that he has accepted so many of the statements from SSWSH at face value. Let's be clear – it is not, and never was, 'alternative episcopal oversight'. What the Act of Synod provided for was 'extended episcopal care', which is a very different thing, leaving oversight and authority firmly in the hands of the Diocesan. The statement claiming that many of the separate Chrism masses under the auspices of FiF/SSWSH have been attended by the relevant Diocesan(s) is at best grossly misleading and dangerously close to dissembling. There may have been a very few occasions when this has happened, but at the vast majority of such occasions, the Diocesan was not present and would not have been welcomed if he had turned up. These occasions have become little more than dissenting jamborees, at which dissenters from several dioceses can come together and thumb their noses at their several Diocesans, whilst showing their allegiance to another bishop who has no authority over them whatsoever.
But, in truth, this is yesterday's issue. Separate Chrism masses were the worst thing to come out of the Act of Synod twenty years ago, and they should have been nipped in the bud at the time. The fact that they have been allowed to continue for 20 years has been quoted by Sir Philip as one reason why he is now minded to allow them to continue.
The equivalent issue in our present time of women's ordination to the episcopate is separate consecrations, and that battle was shamefully lost 'without a shot being fired' when the ABY exercised his powers to declare that Philip North would be consecrated separately (and not by the ABY). Perhaps someone brave should refer this to the Adjudicator, in the hope of preventing any repetition of this shameful and divisive practice?
Malcolm Dixon: "The statement claiming that many of the separate Chrism masses under the auspices of FiF/SSWSH have been attended by the relevant Diocesan(s) is at best grossly misleading and dangerously close to dissembling. There may have been a very few occasions when this has happened, but at the vast majority of such occasions, the Diocesan was not present and would not have been welcomed if he had turned up."
It would be very helpful if the Bishop of Wakefield could substantiate his statement. If his statement is shown to be less than accurate, it should be brought out into the open.
ExRevd says:
This isn't terribly edifying. Both sides have more in common as pressure groups than they probably care to admit. Both seem to be adopting a "my way or the highway" position that is the hallmark of fundamentalists everywhere, religious or otherwise. And to pick as the battleground the one service in the liturgical year that is most clergy focused, and probably furthest removed from the experience of churchgoers, let alone the wider public, makes this look a tempest in a teapot, not only unedifying but laughable.
Anthony Archer says:
Masterly judgement by the Independent Reviewer. I would expect nothing less. He does however seem to have let his guard drop at one crucial point in saying:
"I do not imply any criticism of those who organise and preside at [these Chrism Masses], or of what has gone before, when I say that it will be essential that they continue to be advertised and conducted wholly within the spirit of the House of Bishops' Declaration, not that is as narrow gatherings of one embattled section within the Church but as outward-looking celebrations of what those present have to bring to the wider Church of England as well as to the Church catholic of which the Church of England is part."
Reading between the lines, there is a sense that the former analysis (narrow gatherings of one embattled section within the Church) seems to trump the latter (outward-looking celebrations of what those present have to bring to the wider Church of England).
The Church will just have to live with this for some time more. It is unedifying, but was not unexpected. What surprised me was the direct involvement by diocesans (other then +Chichester). +Durham preached at one, and ++Ebor was present at one or two. What kind of signal was that supposed to give?
We must not forget that another aspect of the Chrism Masses is that they offer the opportunity to renew Episcopal, Priestly and Deaconal vows.
I can't imagine why women would be excluded from a Chrism Mass, short of the heresy of "taint". Of course, CoE seems to have embraced that heresy.
I think that every diocese in TEC does these Masses during Holy Week, and of course, none exclude women. This has been going on my entire adult life. CoE has come to tolerate exclusion as an entitlement, rather than evidence of the brokenness of humanity.
I suppose it's of little account in very "low church" settings…
Read carefully, Christina and you will see that the anointing is for any authorised minister, lay person or deacon.
Anne/Malcolm – see the annexures to the report. The Bishop of Wakefield provided a full table of this year's Chrism Masses and the various responses of the Diocesan Bishops. The allegation that the information provided might be misleading is utterly groundless.
James Byron says:
If the reviewer had ruled against the separate masses, what good would it have done? Trad Anglo-Catholics would've been PO'd at WATCH, and out for some tit-for-tat retribution down the line. It would've done nothing whatsoever to bring together two groups who, as the reviewer says, hold irreconcilable theologies.
So long as the Church of England continues down this path, a path I disagree with, it's probably best that both groups keep as far away from each other as reasonably possible. "Mutual flourishing" is most likely when they're out each other's hair.
Julia Redfern says:
Picking up on Anthony Archer's post, a signal of generosity perhaps? Loved ++ Justin's happy tweet quoted in + Tony's 7 July letter (Appendix C), 'Now off to Chrism mass for traditional Catholics in this area, grateful for their ministry, privilege to be there, #5principles'. (To be fair to the organisers of the Fulham Chrism Mass, the 2015 invitation was carefully worded, 'The Mass will be offered in the presence of the Bishop of London, and Bishop Robert Ladds and Bishop Peter Wheatley will be present and will concelebrate')*. Returning to the judgement, masterful indeed but a shame that the document wasn't constructed with an Opening Summary, made up of paragraph 42 plus the middle section of paragraph 40 which AA highlights. Such a Summary could have appeared on the CoE Media Centre's posting above the link. The judgement (and the concern raised) is after all rather more nuanced than suggested by the Forward in Faith comment on its website, 'The Independent Reviewer, Sir Philip Mawer, has published his first report, in response to a complaint by WATCH (Women and the Church) against the bishops of The Society for celebrating Chrism Masses. The complaint was not upheld'. I would have preferred there to have been a full stop after '… within itself' in the final sentence of paragraph 39, avoiding the words 'whilst this development is tested and received within the Church'.
* perhaps another example of the masterful balancing acts of the Bishop of London. I wonder whether the Bishop wondered why the London clergy renewing their vows to +Jonathan at St Augustine's Kilburn wouldn't be renewing them to him a few days later at St Paul's Cathedral? Relying on the explanation in +Tony's 7 July letter, 'If a priest cannot receive communion from someone whom a bishop ordains to the priesthood, his communion with that bishop – though by no means broken – is less the 'full', surely all London clergy are in full communion with the current Bishop of London? If they think they are not, then surely +Richard might just as well ordain women priests and have joined in fully at Canterbury on 22 July? I am open to people laughing at me for asking the question but what is the answer?
Well, Robert Ian Williams, we have – probably rightly – been accused above of straying from the main topic here by discussing the oils. As a point of accuracy I was simply pointing out that the Church of England does have an authorised form of priestly anointing of the sick, in Patoral Services (Communion Worship) and in my edition (2000) it repeatedly refers to Canon B37 'Of the ministry to the sick', Section 3 of which reads:
'If any such person so desires, the priest may lay hands upon him (sic)and may anoint him (sic)with oil on the forehead with the sign of the Cross using a form of service authorized by Canon B1 and using pure olive oil consecrated by the bishop of the diocese or otherwise by the priest himself (sic) in accordance with such form of service.'
So sorry that's full of sic.
Peter Bostock says:
For the record, my parish of S. Aidan Grangetown hosted a Chrism Mass celebrated by The Bishop of Beverley. The Bishop of Durham preached and he was warmly received by me and everyone else both in church and in the hall afterwards. He was applauded. I have photographs to prove his presence. Last year I attended the Chrism Mass celebrated by the Bishop of Beverley in the Diocese of York. The Archbishop preached. I dissemble not.
Profuse apologies for impugning people erroneously in my earlier post. Being away from home and normal computing facilities, I had read the report but not been able to open the attachments. I now accept, in the light of information provided here, that some ordaining Diocesans, and even the Archbishops, have graced some dissenting Chrism masses with their presence.
But this is totally at variance with my personal experience during 27 years in a Res C parish, ending in 2012 when I left in despair. During that time, I always made sure to attend my diocesan Chrism mass, so that at least someone from my parish was present, so dismayed was I at the damage to diocesan unity caused by the alternative Fulham mass. And I never saw any representative from any of the other Res C parishes in the diocese, nor did I ever hear of any ordaining Diocesan attending the Fulham Chrism mass.
Perhaps it is a recent development only that some ordaining bishops have attended some dissenting Chrism masses, and is indicative of an attempt to show the 5 principles in action? If so, I thank God for it, but I would still prefer that these alternative Chrism masses did not take place, for all the reasons eloquently given by Hilary Cotton in her referral.
Let's just stop for one minute and remember who instigated all this: WATCH! Its members will simply not be satisfied until they have driven out of the Church every traditionalist who happens to disagree with them! It's their way, or the highway! Some commentators on this thread conveniently forget who wrote the original complaint.
This rite is a recent development and missing from the Church of England liturgy for 400 years.It is even in th canon not described as a sacrament.However I take your point, and please accept my apologies.
Such are the gymnastics to which the CofE has sentenced itself.
Oh for a single-clause measure.
Oh for a better Synod!
"Let's just stop for one minute and remember who instigated all this: WATCH!"
So, Benedict, you wanna go a schoolyard round of "You started it! No, you started it!" Where does that get us? [See re Israel/Palestine]
If we don't agree on what the "this" is (in your statement above), we can never agree who started "this". [Each of us will keep working backwards, to a previously-aggrieved "this"]
The question is, how do we move forward (in faith…and Spirit-led progress!), breaking that cycle of aggrievement? Of exclusion? Of fear?
The more I read about WATCH, the more they come across as liberal fundamentalists, ideologies, and fanatics. Well done Sir Phil for sorting them out! I suspect there will be more of this cantankerous naughtiness in the future though!
I agree with Benedict.
Look I attended a ABC FinF Church yesterday.
It was 3/4 Full Church good liturgy and preaching.
3 retired Priests in attendance(would have been four but hes on holiday)
Happy faithful people
We like Crismm Masses its part of who we are
LEAVE US ALONE to praise the Lord in word and sacrament.
We are only few dont force any more away WATCH!!!!
By not trying to coerce our opponents into unity? Why didn't WATCH try to *persuade* everyone to join in the same chrism mass?
I agree that there should've been a single-clause measure, but two integrities is the path chosen in England, and if it's to work, people need to be given space.
Charles Read says:
Just some random thoughts here from the WATCH member who wrote the theological – liturgical note which forms the background to our submission.
1. Contra Benedict et al we are not in the business of forcing people to leave the CofE . We want a one church approach to mutual flourishing not a two church approach and so it is entirely appropriate to ask whether certain practices militate against being one church and lean u towards being two. We think the development of alternative 'chrism masses' does just that.
2. We need to separate out the renewal of ordination vows from the blessing of oils. As my note makes clear and as the Examiner's response concurs, the former is pretty recent (from Paul VI) while the latter – well it is hard to say when it originates and it opens up much other theology – e.g. must the oil be episcopally blessed? When might it be blessed?
3. Mutual flourishing does not mean everyone can have everything they want. We failed to define mutual flourishing in the GS debates etc. and this is why we are now seeing developments like the ordination and consecration arrangements that seem poorly thought out.
Paul Bryce says:
Storm in teacup, I and many evangelicals have never attended such a service and it has never been an issue. To make this service the focus of unity in a diocese is a mistake by WATCH and the jamboree for SWSH grows smaller each year from what I hear, accept it and let history decide.
Susannah Clark says:
There can be many integrities, but just one commandment to love.
We are *ALL* in communion with each other, whether we like it or not, because our communion comes from being 'in Christ' and by no other means.
I believe in respecting people's space to their own conscience and belief.
The same applies to people and churches who as a point of conscience believe we should affirm and celebrate gay and lesbian relationships and marriage. That too is a matter of "integrities" and should be respected as strongly as those whose conscience cannot accept female bishops.
You believe the Eucharist is simply bread and wine to commemorate. I believe in transubstantiation.
None of these matters of conscience should stop us simply getting on with *LOVE* and following Jesus Christ.
Charles Read or any of his fellow members of WATCH can attend any of the chrism masses provided by SSWSH. There is no expectation or coercion. Please allow us traditionalists the same space and not seek to force people who don't agree with you into a corner. That is exactly what your submission to Sir Philip Mawer smacks of, although clothed in the language of mutual flourishing.
Yes Susannah it is respect, but as I cannot agree with what someone who believes in transubstantion does I would not attend a eucharistic service as the words and understanding are wrong. So whilst identity in Christ is central, making what appears by all attempts a confusion of various reformation and explicitly Roman Catholic elements in a service the focus of unity as WATCH have done is wrong.
Tim Chesterton says:
'Storm in teacup, I and many evangelicals have never attended such a service and it has never been an issue. To make this service the focus of unity in a diocese is a mistake'
Thank you, Paul Bryce! This is my view too.
Father Ron Smith says:
It is obvious that neither Tim nor Robert I Williams have ever been present at a 'Chrism Mass' in their various settings of the Anglican Communion. RIW's experience (before his swim across the Tiber) was of an Evangelical community in the NZ Diocese of Nelson. New Zealand. Certainly there would have been no such 'popish' celebration in that place.
However, I would have thought that Tim, in Canada, might have experienced a Chrism Mass – at the hands of Bishop Victoria Matthews – a good Anglo-Catholic and now my diocesan bishop here in ACANZP. However, he may have absented himself for reasons of private conscience.
I really don't know what all the fuss is about. The Sacrament of Anointing is certainly a feature of pastoral provision in Aotearoa/NZ.
I cannot for the life of me think why Evangelicals seem to have such an aversion towards the use of holy oil for anointing when its use is quite prominent in Holy Scripture. There are a score of references in the Bible advocating its utilisation. Monarchs and High Priests were anointed in the Old Testament and James in the New specifically requests that the sick be anointed with oil by the Elders of the Church. Like Father Ron, I really cannot see what the problem is and what all the fuss is about.
Robin Ward says:
It is certainly ironic to see how Chrism Masses, which until the early 1990s were treated by most diocesan bishops as a bit of a faddish Anglo-Catholic embarrassment to be celebrated in a hole-in-the-corner way and often with some sort of unreasonable stipulation about only blessing one oil, have now in some minds become a shibboleth and roll call, the touchstone of communion and loyalty.
Good point, well made Robin. The Counsel of Gamaliel seems to apply here with regard to the proliferation of Chrism Masses.
For those who have difficulty with the wrong kind of bishop presiding, maybe a solution comes to us from across the Pond? The late, considerable Liturgiologist – Dr. Kenneth Stevenson recommended that I purchase the 1976 American Book of Common Prayer, a volume that I have found to have proved to have been invaluable throughout my ministry.
When it comes to the Laying on of Hands and Anointing the rubric states:-
"If oil for the Anointing of the Sick is to be blessed, the PRIEST says" the following prayer
"O Lord, holy Father, giver of health and salvation: Send your Holy Spirit to sanctify this oil; that, as your holy apostles anointed many that were sick and healed them, so may those who in Faith and repentance receive this holy unction be made whole; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen."
Marshall Scott says:
Again, I'm surprised that there isn't more consideration and comment about the reaffirmation of ordination vows that is concomitant with the service. For the purposes of liturgical theology, a bishop is a bishop is a bishop. Having worked out the Donatist and Novationist controversies, we can trust the oil is as blessed as the Lord requires, regardless of the personal characteristics of the bishop blessing them.
The reaffirmation of ordination vows ought to be the same, in that the vows are made to a particular bishop as symbol of the episcopate. In the rite for TEC (from the "Book of Occasional Services") uses the invitation, "Do you, in the presence of Christ and his Church, renew your commitment to your ministry, under the pastoral direction of your bishop?" This is followed by the bishop's own renewal: "And now, as your bishop, I, too, before God and you, re-dedicate myself and reaffirm the promises and vows that I made when I was ordained."
If we understand this as reaffirming our place in the whole church, well and good. To understand it as reaffirming a place within a particular tradition within the whole church leans markedly toward the "two church" image – and does it, apparently, quite intentionally. That seems a significantly more important issue: how one understands the vows being renewed, and the church for which they are reaffirmed.
Alastair Newman says:
A question about the Five Guiding Principles agreed by the General Synod. These Principles are now held up as of extreme importance by the Church, to the extent that you will not be ordained if you do not assent to them.
For me, as a member of WATCH, adhering to Principles #4 (the Church of England remains committed to enabling those who, on grounds of theological conviction, are unable to receive the ministry of women bishops or priests to flourish within its life and structures) and #5 (Pastoral and sacramental provision for the minority within the Church of England will be made without specifying a limit of time) looks something like this:
– recognising that even though it would not be my personal preference separate Chrism masses are inevitable and likely to continue
– recognising that even though it would not be my personal preference separate ordinations, consecrations and confirmations are inevitable and likely to continue
– hoping that no incumbents are forced on Society parishes in an attempt to change them from within – parishes should be free to make up their own minds
– recognising that however much I may want to, I should not force my views on those who disagree with me on this – individuals should be free to make up their own minds
I'm interested to know what adherence to Principles #1 (the Church of England is fully and unequivocally committed to all orders of ministry being open equally to all, without reference to gender, and holds that those whom it has duly ordained and appointed to office are true and lawful holders of the office which they occupy and thus deserve due respect and canonical obedience) and #2 (Anyone who ministers within the Church of England must be prepared to acknowledge that the Church of England has reached a clear decision on the matter) looks like in practical terms from the perspective of someone in the Society.
Ron, you would be incorrect. I have attended the service you refer to as a Chrism mass, although it was not called that when I attended. I do not, however, attend it any more.
Father David, I have no objection to the use of oil in anointing the sick, which I agree is very biblical. I do not, however, see anywhere in scripture that it needs to be 'blessed' by anyone in order to be effective (observation would seem to indicate that Pentecostals do just as well with it as Anglicans, and their oil certainly is not episcopally blessed!).
Nor do I feel any need to reaffirm my ordination vows; I meant them the first time I made them, and I don't see anywhere in the ordinal that they are like a driver's licence, in need of annual renewal. Also, the so-called 'Chrism mass' is held at the worst possible time, taking up the entire morning of Maundy Thursday, right in the middle of the busiest week of the year, when I have at least three sermons to prepare for, as well as extra services, often including baptisms.
It's probably also true that my attitude toward these events has been coloured by the fact that in the first twenty-one years of my ministry I never lived closer than ninety miles from my cathedral.
Agree with Tim and his reasons, I have no problem with others gathering for such an event but the point in this discussion is whether having two events in a Diocese marks disunity. I say it cannot when there is no a) clear agreement on its theological function and b) no requirement to attend for all clergy and many do not through either choice or its poor timing.
Alastair Newman, as a member of the Society, I can surely acknowledge that the Church of England has reached a clear decision on the matter, but that is not the same as saying I agree with it or that I have to accept the sacramental validity of it. I acknowledge that the Conservative party is in government but it doesn't follow I voted for it or have to become a member.
Legally, women bishops are the true and lawful holders of their office. I don't dispute that, but legally doesn't equal sacramentally. Furthermore, none of this need lead to a lack of either respect or obedience within the terms of the FIVE guiding principles.
So, how would a member of the Society who is an incumbent in a diocese with a female diocesan (which is just about to happen) view canonical obedience to her? I understand sacramental and pastoral provision is made for that incumbent with another bishop (and agree that that must be right sacramentally), but what canonical obedience can be owed to a bishop if they are not believed to be a bishop? Does it actually mean anything?
re Alastair's question; the Church of England seems to be continuing is sacramental casuistry by allowing some of its members to deny the validity of some of its bishops (Female). One can only wonder what outsiders think of this oddity, and how that affects the 'Unity' of the Church.
Canonical obedience does not involve treating the will of the superior as the will of Christ.
When is a bishop not a bishop? Rachel Treweek has been Bishop of Gloucester since 15 June 2015, when her election was confirmed. This meant that, even though she was a priest and not a bishop (as her episcopal ordination was 22 July), she was still Bishop of Gloucester. In the order of service for the Ordination of Deacons in the Diocese of London she was cited as "The Venerable Rachel Treweek, Bishop of Gloucester"; recognition that she was a bishop but also not a bishop.
I'm not saying that. Not at all.
What I'm asking is what canonical obedience actually means, particularly if it is in relation to someone you do not believe validly holds the order of ministry to which they have been ordained/consecrated (and yet simultaneously acknowledge that they do hold the office in which they are ministering).
How does a priest of the Society in, say, Chichester diocese live his canonical obedience to +Martin? How will a priest of the Society in Gloucester diocese live his canonical obedience to +Rachel?
Or is "canonical obedience" simply something we talk about, but don't really mean anything by?
I don't think the 5 principles really are meant to allow people to say a person (a woman, lets be honest) is legally ordained but not really ordained.
Colin Podmore spun it that way in New Directions but that is not the intention of principles 1 and 2 surely? You can say that we should not have ordained women, that is is wrong to do so etc but you cannot say we have not ordained women.
Charles Read, you have put a spin on my comment. This is not just about women being ordained,it also concerns the validity of orders of those male priests they ordain
As to the Five principles, there is most certainly wiggle room for interpretation, even of the first two, which, however, we are reminded should be held in tension with the other three. Numbers 3 to 5 seem conveniently to be forgotten by WATCH.
As to the point about canonical obedience, it is in all things LAWFUL and honest. I don't recall sacramental being in that commission.
"This is not just about women being ordained,it also concerns the validity of orders of those male priests they ordain"
How is this not the heretical theology of "taint?"
Here we go again, with the regurgitation of that dreaded word taint Cynthia. It has nothing whatsoever to do with taint, as indeed the Five Guiding Principles have recognised in the provision that has been made. It concerns the positive fact that Anglo Catholics remain within a Catholic continuum and unbroken succession of bishops and priests. How, after all that has been decided, can one dare to level the accusation of taint? Why, Cynthia, is there now the agreed provision that there is for traditionalists in the Church of England, if such an accusation holds true? And why has the independent reviewer's first report found against WATCH on the issue of supplementary Chrism Masses?
Again, I have not said that and I would not deny sacramental assurance to those who require it. What am I asking is "What does canonical obedience look like?" and how is that affected for a Society priest in, say, Gloucester Diocese?
Let us take an example, if +Martin in Chichester Diocese asked a Society priest in that diocese to cease using the Roman Missal, would it be required by canonical obedience that the parish ceased using the Roman Missal. Would that be considered an act of canonical obedience if the same request were made of a Society priest in Gloucester Diocese by +Rachel? (I personally have no issue with the Roman Missal, but I know that some do)
What about requests/suggestions/directions for pastoral reorganisation? If +Martin posed this to a Society parish in Chichester Diocese would this be treated any differently from if +Rachel posed this to a Society parish in Gloucester Diocese?
Seriously, I think these sorts of questions need to be thought about, because if the answer is "Yes, we owe canonical obedience, but in practice we ignore the diocesan bishop and look to the PEV for guidance in absolutely everything" then what do Guiding Principles #1 and #2 actually mean?
well Benedict I was going to mentioin men ordained by women bishops as well but decided not to. Thanks for naming the other elephant in the room for me.
I can see that congregation X may wish to have only male clergy because they do not think we should have ordained women. We have made provision for that. But if they don't want bishop Fred, their diocesan, to preside in their church because he ordains women (or has not but agrees with the practice), then that is a different matter. That looks like taint to many people. We'd like to use another word but what other word is there?
And if the bishop is Freda, why should they reject Steve, a priest she has ordained, since the 5 Principles say we have to accept she is truly a bishop?
We never sorted all this out before we passed the legislation.
As to apostolic succession, that is historically untenable in its literal form (who laid hands on whom), but still has legs in a more general form. But apostolicity is as much about Bible as bishops!
Benedict, If you object to the word taint, what word would you prefer to be used? I see from the Society of St Wilfred and St Hilda's website:
http://www.sswsh.com/Priests-and-Deacons.php
"Priests are not being registered as 'members of The Society' (The Society is not a membership organization), but as priests whose ministry can be commended because they are male priests ordained by a bishop in the male historic succession.
The Declaration contains no rule of life and nothing about priestly fellowship or mission. ….. It is a way of identifying deacons and priests who can minister in parishes ….. without the need for research about the nature of their Orders."
If a male priest is unacceptable because he has been ordained by a male bishop who has ordained a woman, what other word than taint would you want to be used?
" It concerns the positive fact that Anglo Catholics remain within a Catholic continuum and unbroken succession of bishops and priests."
– Benedict –
Precisely! As does the Anglo-Catholic Bishop of Christchurch, ACANZP, who is a woman – not the only female Anglo-Catholic Bishop, I suspect, within the world-wide Anglican Communion.
The fact that, seemingly, most Women Bishops in the Church of England are of an Evangelical provenance, should not blind anyone to the fact that some of our Women Bishops in other parts of the Anglican Communion are actually Anglo-Catholics.
Alistair Newman, the examples you give highlight simply the idea of obedience in matters lawful, but incumbents, especially those with freehold can, and sometimes do, stand against whichever bishop,whatever his/her hue if, for example, the kind of pastoral reorganization suggested is not going to be helpful to the local parish or community. As to use of liturgies, when other parishes obey the instruction not to make up their liturgy, there might be a greater degree of willingness to refrain from use of the Roman Missal. In short, in both of the cases you cite a Society priest could well be very fair in refusing to accepting the instructions from either party. That's the reality on the ground. Perhaps you can think of a different scenario?
As to this word taint that is so often wheeled out, the minute a male bishop ordains outwith the continuum, he has stepped outside the received tradition and allied himself to another strand of the Church.
Just as Charles Read believes a literal understanding of male apostolicity to be untenable, so it is with the idea that female bishops can be traced back through the historic succession.
On this point we will simply have to agree to disagree.
Geo Nokes says:
Putting aside the issue of sacramental assurance, a further reason Traditionalist parishes would be distanced from the ministry of those who ordain women or are ordained by them is that otherwise they would appear to be tacitly supporting the ordination of women. Traditionalist parishes lament the damage done to the hopes of reunion with the Roman Catholic Church and would not wish to be seen to be approving of or commending something which has deepened division rather then eased it.
It's not taint because the CoE has enshrined taint? Somewhat circular.
Where in history of apostolic succession are there women? Thank you for asking, Benedict. It wouldn't hurt to comb the NT a bit more closely. Have a look at Romans 16, here's an excerpt from an article: "All told, Paul's passage mentions 10 women (Phoebe, Prisca, Mary, Junia, Tryphena, Tryphosa, Persis, Rufus' mother, Julia, the sister of Nerus) and 17 men."
Here's the link to that article.
https://sojo.net/articles/women-leaders-early-church#sthash.kwvr47ox.dpuf
Even Augustine recognized Mary Magdalene as "an apostle to the apostles." Have a look at Luke 8, where it is' clear that Mary, Joanna, Susanna and others provided for Jesus "provided for them out of their resources." Bankrolling a movement is leadership.
The question is why have women leaders been ignored? Traditionally, women have a prominent role in Scripture.
Ministering to those who cling to patriarchal culture over the word and example of the Gospels makes sense. But catering to heresies of taint and whatnot? Hm.
"Bankrolling a movement is leadership". Is it? So the laity of the Church of England, for example, who bankroll it, lead it? Do they?
I thought it was episcopally led. That's just one example Cynthia. And no one denies women have an important role in the NT. Again, that is simply a spin on the contribution I made.
Church Times coverage of this story here:
http://www.churchtimes.co.uk/articles/2015/7-august/news/uk/mawer-chrism-masses-do-not-breach-principles
"How, after all that has been decided, can one dare to level the accusation of taint?"
Very easily. Because the Church of England decided to make women second-class bishops, and has limited their authority over those who choose to reject it, whilst not limiting the authority of male bishops in that way.
Many of us called for a single-clause measure. I described the compromise measure as a bad one, and urged that it be voted down.
Obviously that didn't happen. But that's no reason for anyone to accept, even terminologically, the ludicrosities to which the CofE will soon descend, in order to promote the "flourishing" of discrimination.
Jeremy is wrong about the C of E not limiting the authority of male bishops as well, since those male diocesans who ordain women delegate, in exactly the same way as will women bishops, pastoral and sacramental oversight to their traditionalist colleagues. There is an equal playing field. Conversely, the flying bishops have limited jurisdiction.
People are dying from distressing illnesses. Families collapse and children's lives get shattered. Many people have no homes. Half the world is hungry. Old people live in loneliness because no-one visits them. Poverty stalks the land.
The imperatives of love necessitate truce, generosity, and a unity made from diversity. We will never all agree on everything. But the gospel of Jesus Christ demands we keep on loving those who need, including one another.
Taint is an emotive word. It doesn't feed a single person.
I am a catholic Anglican. I believe in *one* church, not countless divided sects. We are one in Christ. Even if we disagree over things.
The absolute imperative is the primary commandment to love. Everything else is subordinate to that context.
Papa Luna says:
I have noticed that on a couple of occasions now Benedict has asserted on this thread, without anyone obviously contradicting him, that the principles in the House of Bishops' Declaration provide for alternative oversight for "traditionalists" to be sought and granted when the bishop who would normally be in authority (the diocesan), even if he is a male, ordained by a male, happens to support women's ordination.
This sounds very much like a 'theology of taint' to me. But it also sounds wrong.
The relevant part of the Principles provides only for alternative sacramental and pastoral provision for those "who, on grounds of theological conviction, are unable to receive the ministry of women bishops or priests".
I had understood that to mean that alternative oversight is only available where the 'normal' bishop actually is a woman.
Or am I wrong?
Your words are true and good, Susannah. However, the insult of exclusion, especially when theologically unnecessary, actively inflicts pain. Exclusion is not a matter of not being fed. Exclusion is exceedingly painful and it is not limited to women clergy, it afflicts lay women, girls, and inclusive oriented men and boys.
This exclusive Chrism Mass is unnecessary. There's no reason women can't participate in it. This goes far beyond generous pastoral oversight for some parishes. I suspect that no one thought "flourishing" meant total freedom to insult half your membership and the vast majority of your countrymen.
The commandment is to love. But what do you do when a vocal faction is inflicting pain on your girls and women? Girls are the innocents here.
Again, this is an example of a CoE that never, ever, seems to lift the needs of the most vulnerable above the ego needs of a privileged few who demand to remain privileged at all costs. The costs are dear.
Geo Nokes seems to infer that women clergy are a major reason for Rome not being ready for 'union' with Anglicans. However, he seems to have forgotten that Rome still officially refuses to accept any Anglican Orders as 'valid'.
They even 're-ordain' ex-Anglican clergy before accepting them as priests in the Roman Catholic Church Ordinariate.
I fear that you are wrong, Papa Luna. The bishops' declaration and associated legislation, in that respect, merely extends the provisions that traditionalists have enjoyed for the past 21 years, since women were first ordained as priests, and during which time there were no women bishops (now happily changed).
Traditionalists do find themselves unable to be in full communion with a male bishop who has ordained women. I agree with you that it sounds very much like a 'theology of taint', but many traditionalists have tied themselves in theological knots trying to prove otherwise (see some earlier posts in this thread). It doesn't convince me, but others are happy with it.
Thank you to Malcolm Dixon for his clarification on this. But I remain puzzled, and in fact very concerned on this point.
At the time of the discussions on the consecration of women Bishops, and the publication of the Declaration and the Guiding Principles, I had clearly understood that the intention was to move away from the 'ghettoisation' aspect of the previous 'Flying Bishop' PEV system, where dissenting parishes ended up having very little involvement and engagement with 'normal' diocesan structures, fellowship and administration.
Hence the guiding principles only talk of alternative provision for those unable to receive the ministry of women (bishops or priests), not of being able to avoid all contact with anyone whose views they diverge from; indeed the principles go on to require that any arrangements should maintain the 'highest possible degree of communion', and contribute to 'mutual flourishing'.
How can that possibly be consistent with the idea that dissenting parishes should be enabled/encouraged to have nothing to do with even male bishops and suffragans, just because those bishops hold to the clear and settled position of the Church of England on the women's ordination/consecration issue?
Such an interpretation seems to me to fly in the face of the actual wording of the five principles – indeed it represents a situation where the dissenting parishes can scarcely be said to be in communion with the Church of England at all, let alone the 'highest possible degree' of it.
I personally would not have made Chrism Masses the number one issue of concern here – but actually following the five principles, maximising mutual flourishing and intercommunion, and keeping alternative provision limited to the circumstances for which it is specifically provided, properly are issues of major concern.
10 August 2015 at 7.28 am
Papa Luna, we are where we are, and this constant revisiting of old territory is very unhelpful. In the parish I'm part of which has passed the resolution we are involved fully with the Diocese and Deanery, we pay our share, we engage with the Diocesan. It seems to me proponents of women bishops cannot continue to push the boundaries as you suggest they should, otherwise there will be enforced ghettoisation. We need now to move on, getting on with the mission of the Church.
10 August 2015 at 6.07 pm
Your points are well made, Papa Luna, and I agree with them. Nothing illustrates the concern and the puzzlement more clearly than the arrangements that were imposed by the Archbishop of York for the consecration of Philip North as +Burnley, which were discussed at length in these pages at the time. There was no discernible logic in them, and yet they appear to have established a precedent from which it will be very hard to retreat, despite them showing very little degree of communion at all, and being worryingly close to a de facto 'third province'.
11 August 2015 at 10.55 am
Benedict says I am 'revisiting old territory' in an unhelpful way. I do not believe I am; I believe I am exploring a new point, arising from the (deliberate) difference between the new House of Bishops Declaration, and the now abolished 1993 Act of Synod.
This new point has not yet been properly explored, largely because of the transitional provisions of the HB Declaration (paras. 41-43), which treat the old 'Resolution Parishes' for two years as having made a valid resolution under the new provisions (para.43).
But when that transitional period is up, the new provisions in the Guiding Principles are quite clear, in my view, that alternative pastoral and sacramental provision is only envisaged as being provided where the other alternative actually is the ministry of a woman Bishop (or priest).
In other words the 'theology of taint' is no longer provided for – the view that 'I am out of communion with (even) my male bishop, because he personally assents to the 'normal', now settled C of E position on women's ministry'.
I do not raise this in a spirit of unhelpfulness, but because of my great concern that the rift within the catholic wing of the Church should be kept as low key as practicable, rather than formalised into a de facto schism.
I genuinely cannot see how anyone who regards himself as 'out of communion' with even his male bishop and archbishop(s) is really in communion with the Church of England at all, let alone trying to maintain 'the highest possible degree of communion', or to contribute to 'mutual' flourishing.
This is why the Archbishop of York's stance at the Burnley consecration was so concerning (and in my view at odds with the 5 Principles); similarly Sir Philip Mawer in his Chrism Masses Report (whose actual decision I do not especially disagree with in the present transitional state of affairs) seems simply to have assumed in passing that the 'theology of taint' approach to alternative provision will continue to apply under the new arrangements (but then the WATCH arguments in that instance had not really been directed at this particular point).
But this particular (and new) point will need to be addressed, if the risk of formal schism and separation is to be avoided – as is clearly the underlying intention of the 'Principles'.
12 August 2015 at 12.19 pm
I agree, Papa Luna, that your interpretation of the HoB declaration would make for greater unity and would better reflect the new 'settled view' of the CofE. But it is not, I fear, a widely held interpretation, and I do not think that traditionalist catholics would have accepted it if they thought that their existing provisions were to be limited in the way you have inferred.
Para 20 of the declaration states that parishes may wish to pass a resolution on the grounds of theological conviction, without specifying what those theological convictions might be. Para 22 goes on to recognise that a range of theological convictions would be involved. Amongst them, I fear, would be the conviction that they cannot be in full communion with a bishop who has ordained women. You, I and others would regard that as a theology of taint and against the spirit of the five principles, but they are adamant (see their response to Sir Philip) that it is about communion and not taint, and Sir Philip seems to have gone along with their view.
Regarding the transitional arrangements, it was my interpretation that they were intended to allow the new arrangements to apply immediately, without requiring dissenting parishes to rush to pass the new resolution, and not to allow the old arrangements to continue for a further two years, after which the new arrangements would apply.
I fear that, if we go on as we are, the best we can hope for is separate, rather than mutual, flourishing. We must hope and pray that the commitment to working together in other ways to resolve disputes, commended by Sir Philip at the end of his adjudication, will result in something better.
Perry Butler says:
I wonder how many traditional Catholics there are…or indeed how we would ever know. There are parishes that are ABC overwhelmingly Catholic but the congregations of these churches are not monochrome.. In my experience far from it.Attachment is largely built around style of worship.Again there are a few people who worship in parishes that are not ABC or even AB who don't accept women priests and absent themselves wen one presides…tho in my experience they are few. How many trad Catholics are being ordained? I suspect far fewer than are retiring each year.It woulsd ve good to gave a few figures and ideas about asa and financial viability.The statistical unit seems to be rather coy about such matters….as with the number of clergy in civil partnership.Do we know? Does anyone? Statistics arwnt everything..
It jumped before I could finish…yes statistics aren't everything but it would be helpful to know some of these things to get a better grasp of the reality of the C of E now…and what its future is likely to be.
Quite right, Perry – traditionalist catholic parishes are not monochrome, although in my experience those not conforming to the colour chosen by 'the powers that be' can be made to feel rather isolated.
A good example can be seen in the parish concerned in the Independent Reviewer's second report (see a later thread) where the PCC only voted by 11 votes to 7 to pass the new resolution. Enough for their purposes in this case, but it would not have been enough for an important GS vote.


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Ariana Grande Possibly Made a Secret Mac Miller Reference on Her Positions Album
Fans are just now discovering it.
Kevin Mazur/MG18/Getty Images
Ariana Grande might have made a secret reference to her late ex Mac Miller on her new album, Positions, and fans are just now realizing it.
Well, one fan in particular noticed—a TikToker who goes by @maraleebell—but now more have taken note, and they're getting emotional.
The reference happens across two songs. The first is on "Positions," when Grande sings, "Heaven sent you to me," and the second is in "Just Like Magic," when she says, "Take my pen and write some love letters to heaven." You can hear faint crickets in the background as Grande sings these lyrics, which both have to do with heaven. But what is the significance of that, you ask?
Well, Miller just so happens to have a song called "Crickets." (It's unreleased, according to Genius.)
As @maraleebell points out, this could be a coincidence, but Grande's music is incredibly personal and she's referenced Miller before, so there's precedent. Watch the TikTok, below, to hear this explanation in full.
Like I said, this maybe-reference is definitely hitting fans hard. "The fact that Ariana Grande plays a cricket sound every time she sings the word heaven in remembrance of Mac because of his track crickets makes me so sad nobody talk to me for the rest of my life," one person tweeted.
Check out some more reactions for yourself, below:
https://twitter.com/NiaColetta/status/1331278796658446350
https://twitter.com/veeebreezzy/status/1331335560171040768
https://twitter.com/gabrielsean__/status/1331338480928968705
Ariana Grande wrote a touching tribute to Mac Miller after he passed away in 2018. "I adored you from the day i met you when i was nineteen and i always will," she wrote. "I can't believe you aren't here anymore. i really can't wrap my head around it. we talked about this. so many times. i'm so mad, i'm so sad i don't know what to do. you were my dearest friend. for so long. above anything else. i'm so sorry i couldn't fix or take your pain away. i really wanted to. the kindest, sweetest soul with demons he never deserved. i hope you're okay now. rest."
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research fellow, American University's CLALS (@MikeCaracasWire)
Stories by Michael McCarthy
Michael McCarthy May 1, 2019
Maduro weakened by crisis, but still propped up by foreign support
Pro-Guaidó demonstrators near La Carlota air force base in Caracas on April 30. Photo: Jonathan Lanza/NurPhoto via Getty Images
A surprise, small-scale military uprising shook embattled leader Nicolás Maduro as turmoil spread across Venezuela on Tuesday, though he did manage to hold off a cascade of defections by senior military officials.
The big picture: Opposition leader Juan Guaidó played a strong card early in the day, flipping a high-ranking military official from the SEBIN secret police force, who then helped free Guaidó mentor Leopoldo López from house arrest and released a letter criticizing Maduro. López was a high value political prisoner, so footage of him walking free powerfully undermined Maduro's credibility as commander in chief.
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Where it stands: In both 2016 and 2017, the opposition staged confrontational demonstrations to raise the costs of repression. The protests drew international attention to human rights abuses but failed to worsen regime divisions, sending the effort's leaders back to options at the negotiating table and the ballot box.
After earlier coercive diplomacy failed to produce a military uprising, the Trump administration is doubling down on its efforts to drive regime change. Increased sanctions pressure could foment greater divisions within the regime, while the refusal to take military options off the table may provide Guaidó a much-needed security umbrella.
What's next: It seems likely that Guaidó will push his Operation Freedom campaign to the brink. And Maduro will probably stick around to push back, despite Secretary Pompeo's claim that he'd nearly fled into exile. Another clash could come as early as today's May Day demonstrations.
What to watch: The main open questions are what cards Guaidó has left in his hand, how many more rounds of coup poker can be played before one side folds, and how the U.S. and others respond.
It's still not clear that the U.S. alone can tip the scales. Working with the regional Lima Group will be key, but even more valuable would be finding a way to meet the prices that Beijing, Havana, and Moscow are asking to reevaluate their support for Maduro.
Michael McCarthy is a research fellow at American University's CLALS, an adjunct professor at George Washington University's Elliott School for International Affairs, and the founder and CEO of Caracas Wire.
Michael McCarthy Mar 11, 2019
Power outages across Venezuela have left Maduro wobbling
Caracas streets during a power outage on March 9, 2019. Photo: Valery Sharifulin/TASS via Getty Images
Venezuela's Nicolás Maduro is struggling to restore power to the country's electricity grid after a devastating 96-hour nationwide blackout knocked out cellular, internet, and water services, resulting in at least 21 preventable deaths at hospitals.
The big picture: Tottering from crisis to crisis has taken a heavy toll on Maduro. His regime hasn't yet reached a burnout point, but with social unrest erupting into lootings as the crisis-stricken country gradually regains power, he will likely face a reckoning for his failure to protect the grid.
Details: Without evidence, Maduro blamed the power outage on the U.S., as the Chavista regime has since rolling blackouts began in 2009. The high command of the military, as well as the party hierarchy, have offered support, but Maduro has yet to convene his cabinet and top political lieutenants in public.
The opposition-controlled National Assembly declared a "state of alarm" and drew attention to Maduro's subsidized oil sales to Cuba to underscore the regime's criminal neglect of basic goods and services.
Juan Guaidó, named interim president by the Assembly, doubled down on his plan to oust Maduro, calling for street demonstrations and international humanitarian aid. That strategy has yet to break the regime, raising questions about whether the resistance could develop into an armed insurrection.
What to watch: Venezuelans will take the next steps, but if clashes continue yielding a stalemate, both sides may soon turn to their international backers for renewed support.
President Trump's commitment to regime change in Venezuela seems stronger than ever, and secondary sanctions to expand the scope of unilateral oil sanctions are being prepared. Support for the Guaidó government is having material impact, with a new board appointed at Venezuela-owned CITGO — a step that sets up a key legal battle over republic assets.
For now, the U.S. strategy has stiffened China and Russia's resistance, with the countries vetoing U.S.–proposed resolutions at the UN Security Council, and expressing willingness to provide Maduro a degree of financial flexibility.
Venezuela's neighbors have continued to work via the Lima Group, heightening the rhetoric about the security implications of the crisis but thus far rejecting military intervention.
Michael McCarthy Feb 4, 2019
Maduro-Guaidó faceoff leaves world waiting for next move
As Venezuela's two presidents vie for the loyalty of the armed forces, the country's fate may seem to lie solely in the hands of the generals. But politicians are still writing the storyline, and if Nicolás Maduro and Juan Guaidó end up in a stalemate, the international community could open a new round of geopolitical jostling over how to resolve the crisis.
Venezuelan opposition leader Juan Guaidó (L) and President Nicolás Maduro. Photo: STF/AFP/Getty Images
The big picture: The international community is not united. Since Vice President Pence declared that "Maduro must go," it's been unclear whether the Trump administration remains open to a compromise that would keep the regime in place. President Trump recently floated military action, and with harsh new sanctions on Maduro's state oil company, his administration has doubled down on economic coercion.
Meanwhile, key stakeholders in Latin America and Europe, including EU High Representative for Foreign Affairs Federica Mogherini, will launch a Diplomatic Contact Group initiative in Montevideo on Thursday.
Where it stands: Maduro will look to secure material support from China and Russia, which have bankrolled his government but have grown increasingly anxious about his mismanagement of the economy.
Maduro has also resumed formal contact with Vatican representatives to explore whether the Church could facilitate new talks, as it has in the past. The Vatican has so far remained neutral.
What to watch: The next potential turning point could arise when the U.S. government looks to empower Guaidó via the delivery of humanitarian assistance, an offer Maduro flatly rejected. The donations will reportedly be delivered over the Colombia–Venezuela border. If Maduro lets the aid come in, he risks looking weak — giving Guaidó a victory that could further embolden the opposition — but avoids directly provoking the Trump administration.


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Find all your answers to your Wheel of Fortune (mobile app) puzzles! First choose your category. Once a category us chosen, you can set filters (like number of words.
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the rear-wheel-drive Tzero began life in the late 1990's as a showcase for AC Propulsion's high-revving AC 150 drive system. A 220-horsepower street-legal racer, the car was powered by a series of deep-cycle automotive lead acid.
I once painted an entire laundry room yellow and everyone that sees it loves it." Yellow is "such a fresh color, and instantly adds life to any space you use it in," says Howard. He suggests starting with a primary. there is an acid.
Heartburn pills not working? You may not have acid reflux after all. Acid reflux is where acid from the stomach leaks up into the oesophagus
Katie, what you're describing is an urgent situation. Black stool is usually from the bleeding from the stomach or esophagus, maybe from duodenum.
Department of Molecular and Cell Biology, University of California, Berkeley, California, 94720. Department of Chemistry, University of California, Berkeley, California, 94720. Correspondence should be addressed to Mark K. Bennett.
Your bowels and kidneys are the primary channels that your body expels product wastes. If you see that your urine is kind of yellow drinking 6 glasses of water a day then you should stick to 7 glasses of water a day. If not then you should.
Thing | Wheel of Fortune Answer Cheats – How to Use This Wheel of Fortune Cheat Answers. 1. Please select the proper wheel categories for the phrase. 2. Put in the letters that you have into the filter box.
How to Use This Wheel of Fortune Cheat Answers. 1. Please select the proper wheel categories for the phrase. 2. Put in the letters that you have into the filter box.
At Home Test For Low Stomach Acid Hi Steven, thank you for this valuable information. I did the baking soda test twice and the result was low stomach acid. I tested positive using the lactulose breath. Eggplant Acid Reflux Acid Reflux Meds Safe In Pregnancy Mar 29, 2017. You have to put up with pain, sickness, and heartburn medicine. The good news
We have a number of resources ranging from video discussions with our scientists, virtual tours through google hangouts to live streaming of our public lectu


Jewish families take pride in the fact that they follow traditions that are hundreds, maybe thousands of years old, passing them down to the next generation. And they should be proud; it takes discipline and perseverance, all qualities instilled in their children. It's through tradition that brings us to the subject of cleaning your house in preparation for Passover, or Pesach.
Cleaning for Passover or Pesach goes beyond what many people consider "normal" or everyday house cleaning. Passover house cleaning involves paying attention to the smallest of details, a top to bottom house cleaning to remove every last food crumb throughout the house, even the car. Once an area is cleaned, keeping it that way is maintained by prohibiting food from the area until Passover is complete. Even the kitchen, the room designated for eating in most homes, is considered off limits and quite often is covered in tin foil as an extra precaution.
EXPERIENCE – Ideally, you should focus on the cleaning company's previous experience in providing Passover house cleaning services. Simply put, there is no substitute for experience.
REFERENCES – Don't be afraid to ask for them. A reputable cleaning company will not only provide them upon request, but rather will promote them. Our repeat customers are one of the strongest references any business can have. And we gladly provide them upon request.
RECOMMENDATIONS – Neighbors, we all have them. Talk to them and ask them who they trust to clean their homes for Passover. Letting strangers into your home takes a leap of faith. If your neighbor had a bad experience with a particular cleaning company, we can all learn from it and not repeat the mistake.
INTERVIEW – One you've narrowed down your selection of cleaning companies. Call them and schedule an interview. Ask to speak to the owner and determine if they are actively involved in the actual cleaning or if they just hire people to do it for them. Obviously, individually owner owned and operated cleaning companies take more pride in their work. After all, their reputation is on the line!
We know how important Passover house cleaning is to your family. As a family owned small business, we will respect and treat your home like our own. Please contact me, Cinthia, with any questions or concerns.


We already know too much sugar is bad for you ………but ARTIFICIAL sugar is worse.
Click on the picture to see a short but important video from an article in TIME, May 20, 2016.
Azad 2016 — Association Between Artificially Sweetened Beverage Consumption During Pregnancy and Infant Body Mass Index.
Araujo2014 — prenatal exposure (and exposure via breast milk) to artificial sweeteners results in obesity.
Toigo 2015 — animals exposed to aspartame during gestation ate more and were fatter adults with higher glucose, LDL cholesterol, and triglycerides.
This entry was posted in 2016-2020, Articles, Sweeteners. Bookmark the permalink.


This road trip along Greece's northern border will take you to two amazing lakes in a less-traveled part of the country full of natural beauty.
Near Greece's border with FYROM and Bulgaria, a unique route passing between two lakes will reward you with views of endless plains, bucolic scenes, and, along the second part of the journey, the grandeur of Mount Beles.
Start from Kilkis, heading for Lake Doirani. The provincial road has just one lane in either direction, yet poses little difficulty; traversing only fields, the road has few bends or other challenges. The lake is the natural border between FYROM and Greece, and one third of it belongs to our country. Just a short distance after the village of Doirani, there is the border post and the opportunity to head in to the neighboring country, and drive for a few kilometers along the lakeside road (note that if you are driving a rental car it must have a special green card to cross the border).
Returning to Greece, turn left to reach the lakeside road again, and head towards the village of Mouries. Before reaching the settlement, make a stop at the site known as Hilia Dentra (Thousand Trees). It is a unique forest with centuries-old oak trees, which has been classified as a protected natural monument. In between the enormous trees, you will find benches ideal for picnics.
From there, you will need approximately 35 minutes to travel the 27 km to the village Ano Poroia, in the foothills of Beles. The road is relatively straight, yet provincial, and after the first 15 km, it becomes rather narrow with a few curves as your approach your destination. The village has an amphitheatrical view of Lake Kerkini. Hotel Epavlis is a reliable choice for your accommodation, with comfortable rooms, suites and maisonettes.
The following day, start early for the banks of Lake Kerkini, passing through the village of the same name. After 10 km you will arrive at the small harbor, where you can rent a boat to explore the lake or just admire the landscape.
Driving eastward, after approximately 25 km you will come to the village of Vyroneia. At the old railway station, the taverna Methoriakos Stathmos now operates with many local delicacies and a great variety of Greek beers and spirits. Alternatively, you might want to make a stop for food 4 km down the road, in Neo Petritsi village.
The creek of Soultanitsa, which springs from Mount Beles and feeds the river Strymonas, has shaped a verdant landscape featuring lush vegetation, picturesque bridges and walking paths just above the village. This is where you will find the taverna Oasi (Neo Petritsi, tel. +30 23230 31330) offering high quality meat and generous portions.
Approximately one-and-a-half kilometers after Petritsi, you will find a brand new road that connects Serres with Promachonas and the Greek-Bulgarian border crossing. Follow the signs towards Fort Roupel and after 14 km you will arrive at one of the most important forts on the Metaxa Line, where key battles during the Second World War took place. The guided tour includes the maze-like underground areas of the fort, and a narration of the historic incidents that took place here.
The last 16 km of the journey up to the village of Agkistro are the hardest, since the road is very narrow and has many bends, many of which are sharp. When you arrive in the village though, you can relax in the Byzantine baths. The waters are approximately 40 Celsius degrees, and each pool is private, able to host up to 4 or 5 people.
The Paroraia Boutique Hotel is a convenient option due to its proximity to the baths. From its rooms, you will enjoy glorious views of the mountains.
The recommended route Kilkis – Agkistro is 120 km.


The Christmas cactus is easily propagated by cutting a short Y-shaped segment from the stem tips. Make certain, however, that the cutting is taken from healthy plant foliage only. Plant the segment approximately a quarter of its length deep in slightly sandy soil. Moisten evenly and place the cutting in a well-lit area, staying away from any direct sunlight.
To root cuttings for new plants, cut back shoots from the tips, cut at the second joint of each tip. The cutting should show signs of growth within a few weeks, at which time the plant can be transferred to another container, if desired, with a looser potting soil mix of compost, loam and sand.
Advice for Christmas cactus care tells us that it performs well under average home conditions with moderate care. The Christmas cactus will adapt to low light conditions, but the plant will produce blooms more readily if exposed to brighter light. That being said, too much direct sunlight can burn its leaves, so keep the Christmas cactus in an appropriate area to avoid this.
Christmas cactus moisture is important as well. The plant requires frequent and thorough watering, during its active growth in spring and summer, keeping the soil slightly moist. Allow Christmas cactus moisture levels to drop and dry out some between watering intervals, but never completely, and never let the plant sit in water, as this will lead to root and stem rot. Applying a mild houseplant fertilizer solution every other week is also acceptable.
When considering how to care for Christmas cactus, keep in mind it also prefers temperatures hovering between 60 and 70 degrees F. (15-21 C.) with average to high humidity levels. Placing a tray of pebbles filled with water beneath the Christmas cactus container is a good way to add more humidity to the home.
Once the Christmas cactus has ceased all flowering (usually by fall), or about six to eight weeks before you want the plant to rebloom, you should allow the plant to begin its dormancy cycle by cutting back on Christmas cactus moisture and reducing both light and temperature. Simply cut back the watering and make sure the plant receives 12-14 hours of darkness and average temperatures around 50-55 F. (10-12 C.). Also, keep the Christmas cactus away from drafty areas.
When you know how to care for Christmas cactus, this plant is not difficult to manage, and when given proper care and placed in a suitable location, the Christmas cactus may even surprise you with additional blooming cycles throughout the year.


Has your home in Guadalupe recently experienced flooding? Our experts on Disaster Restoration are here to help. Call Dry Force today for a quick Water, Smoke, or Fire Damage Restoration.
It is very important start the cleanup process immediately after a disaster, especially one dealing with water. If water is let to sit then mold, bacteria, and fungi will start to grow. Home restoration can be a long process, but with our water damage repair experts we will get you back to your life in as little time as possible.
Experiencing fire damage to a home or business can be overwhelming. Rest assured that the Fire Restoration crew at Dry Force is here to make the restoration process as short and pain-free as possible. Don't put yourself in a dangerous situation; let our specially trained fire damage & restoration experts get the job done safely for you.
If there has been smoke damage around your house, there are guaranteed to be lingering smoke particles that harbor odor. Because smoke travels freely it can sometimes be difficult to locate the source of these leftover smoke particles. Let the experts at Dry Force do the smoke cleanup for you. Give us a call today!


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King Abdullah II of Jordan reviews a guard of honor during a visit to Germany (Photo by Sean Gallup/Getty Images)
Gilad Erdan
Haram al-Sharif
Jerussalem
Jordan Slams Israeli Minister for Suggesting Changes to Temple Mount Status Quo
Charles Bybelezer
Jordan has slammed Israeli Public Security Minister Gilad Erdan over his statements that Israel should change the status quo on the Temple Mount – known to Muslims as the Haram al-Sharif – which is located in Jerusalem's Old City. The denunciation came after Erdan – whose ministry is responsible for securing the holy site – told Israeli radio that, "I think there is an injustice in the status quo that has existed since [Israel captured the eastern part of Jerusalem in the 1967 war]. We need to work to change it so in the future Jews, with the help of God, can pray [at their holiest site]." Erdan qualified, however, that he was opposed to introducing any changes unilaterally, asserting that, "this needs to be achieved by diplomatic agreements and not by force." In response, a spokesman for the Jordanian Foreign Ministry warned that any attempts to alter the current status quo could have serious consequences. He also revealed that Amman had sent through diplomatic channels a letter of protest – presumably to Prime Minister Binyamin Netanyahu – over Erdan's remarks. Israel recognized Jordan as the custodian of Jerusalem's holy sites as part of the 1994 peace treaty between the countries, although Israel's foreign minister reiterated the government's position that the Jewish state retains sovereignty over the Temple Mount. The back-and-forth war-of-words comes just two days after major clashes erupted atop the holy site.
MORE FROM Mideast Daily News
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DayZ standalone creator Dean Hall has explained to VG247 why big console publishers should take a hard look at themselves going into the next-generation of consoles, and prepare to compete with open platforms and emerging innovation in the PC market.
As part of a VG247 interview, Hall explained to us why the rise of open platforms, free-to-play models, digital store fronts and subscription-based services like Spotify should be giving console manufacturers and publishers cause for concern.
"The only thing I can think of is that they don't want to piss off their publishers. To me it's like the early days of digital music distribution, where they put digital music out there but you still had to buy the whole album.
Stay tuned for our full DayZ interview later today.


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Parenting and birth educator Janine Gard talks about a baby's first breath
Comments Off on Parenting and birth educator Janine Gard talks about a baby's first breath
The first breath for a newborn is the most difficult.
Janine Gard is a diploma-qualified birth educator (2005) and founder of Bellies to Babies antenatal and postnatal classes. She has helped more than 3700 parents prepare themselves mentally, emotionally and physically for their journey to parenthood and loves what she does. This week she talks about a baby's first breath.
Within seconds of birth, a baby takes in its own oxygen for the first time. For that to happen, their tiny lungs and circulatory system have to transform in a matter of seconds. So how does a tiny human manage to take what could be the most challenging breath of its life just seconds after birth?
During pregnancy, babies receive 100 per cent of their oxygen from their mothers. As she inhales, oxygen enters her bloodstream then flows to the placenta and is transported to the baby through the umbilical cord. Carbon dioxide (CO2) from the baby travels back through the cord to the placenta. From there they are transferred back into the maternal system to be disposed of.
But what about when your baby is born? When do babies take that first breath and how do they adapt to breathing for themselves? First, it helps to understand how the circulatory system - specifically, the lungs and heart work in utero.
The lungs don't provide oxygen to the baby during gestation. Instead, they are partially collapsed and filled with a liquid called surfactant. The process that happens at birth, when a baby switches from fetal circulation to breathing independently (newborn circulation) is complex but amazing.
At birth, stimuli such as changes in temperature and environment cause the baby to inhale sharply. Air is drawn into the baby's lungs. The lungs expand and push amniotic fluid out of the alveoli (air sacs), which allows more oxygen-rich blood to flow into the lungs.
Pressure changes in the lungs and the heart cause special openings that only existed for fetal circulation to shut permanently. This redirects blood flow to the lungs. This process completes the successful conversion from fetal to newborn circulation. The baby's muscles, organs and brain are now oxygenated by the baby's own system.
How long does it take for a baby to take its first breath?
What factors may delay the first breath?
Mode of birth
Why do preterm babies have trouble breathing?
So, why is the first breath the most difficult?
Can a baby breathe with the umbilical cord attached?
Ways to support babies in their newborn transition
Your baby takes the first breath usually within10 seconds of birth. These first few breaths, initiated by the newborn, are the most difficult. Most full-term infants will gasp spontaneously within seconds of birth and 90-95 per cent of newborns will complete this transformation without any help. The reality is that babies, like all mammals, are primed for survival.
Research suggests:
Only 5 to 10 per cent of babies require basic stimulation, such as drying and rubbing, to initiate breaths 3 to 6 per cent require basic resuscitation steps (bag and mask ventilation).
Less than 1 per cent of babies require advanced resuscitation (cardiac compressions or drugs).
Reduced oxygen levels. During birth, babies experience periods of lower oxygen levels, which allows carbon dioxide to build up. Babies are designed to cope with this for short periods, and it is important for the establishment of regular breathing when born. If this continues for extended periods it may require a c-section delivery
Induced versus spontaneous labour. Research suggests stress hormones such as adrenaline increase in the baby towards the end of pregnancy, before the start of labour, and just before birth. These hormones help the baby to transition to life outside the uterus. When labour is induced, the baby misses out on these natural hormonal surges.
Babies born vaginally are better equipped for these changes than babies born via c-section. During vaginal birth, the baby's chest is compressed when squeezing through the vagina. Lung compression squeezes out as much fluid as possible and then, after birth, the chest can expand fully. Babies born via c-section are squeezed to a much lesser degree and are more likely to have fluid left in the lungs.
Preterm babies haven't had as much time to produce surfactant. This liquid also helps the lungs to inflate and prevents them from collapsing in on themselves, which makes breathing harder.
A baby normally begins to produce surfactant from 24-28 weeks of pregnancy. Most will produce enough to breathe normally by week 34.
Some babies born at this point, however, will still struggle to maintain breathing for themselves and might require respiratory support from a breathing machine or ventilator.
The lungs aren't considered mature until around 36 weeks. Generally the longer the gestation, the better it is for the health of newborn babies, as they are better equipped to deal with their new world.
The first breath immediately after birth is mechanically the most difficult for all newborns because it's the first time the lungs are being used. Within a couple of breaths, the baby's lungs will inflate. They become filled with air and push out the fluid inside them. Only after this is done can the lungs effectively take in oxygen and eliminate carbon dioxide.
Imagine blowing up a balloon for the first time. The balloon is like the newborn's lungs. Your first attempt to blow up the balloon takes a lot of effort, but once you get started it becomes easier. The next time you blow it up, it's easier still and so on. The process is similar for the baby. Once their lungs have begun working, the muscles involved in breathing don't have to work so hard to keep them inflated.
Most babies will breathe spontaneously immediately after birth, even when they are still connected to the umbilical cord. Because blood is still flowing to the placenta, babies will still receive oxygen from their mother, even when breathing for themselves. This will continue until the cord naturally stops pulsing, usually four to five minutes after the baby is born. This is known as optimal cord clamping.
The first moments after birth are incredibly precious as you meet your baby for the first time. While your newborn is adjusting to life outside the uterus, you can support this transition by:
● Skin to skin. This helps regulate your baby's heart rate, breathing, and temperature, whilst also providing much-needed reassurance and familiarity. If mums aren't feeling up to providing that initial skin to skin, partners can do skin to skin.
● An early feed. Feeding within the first couple of hours of life allows your baby to conserve precious energy reserves.
● Keeping baby warm. Similarly, keeping your newborn nice and cosy will prevent a loss of energy from trying to regulate body temperature.
Bellies to Babies Antenatal & Postnatal Classes, baby massage courses and baby and infant first aid courses, 2087 Pakowhai Rd, Hawke's Bay, 022 637 0624. hbantenatal-classes.co.nz/
■ Medical disclaimer: This page is for educational and informational purposes only and may not be construed as medical advice. The information is not intended to replace medical advice offered by physicians.
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Q: Mysql join query on same table I have table like
CREATE TABLE IF NOT EXISTS `categories` (
  `id` int(11) NOT NULL AUTO_INCREMENT,
  `title` varchar(255) NOT NULL,
  `parent_id` int(11) NOT NULL DEFAULT '0',
  `status` enum('1','2') NOT NULL COMMENT '''1''=active,''2''=inactive',
  PRIMARY KEY (`id`)
)

now here I want records like
id,title,parent_title,status
means I want relative title in place of parent_id(at here parent_title)

A: Here it is mate:
SELECT c1.id, c1.title, c2.title as parent_title, c1.status
FROM categories c1
LEFT JOIN categories c2 ON (c2.id = c1.parent_id)

A: $fields = array('c1.id, c1.title, c2.title as parent_title, c1.status');
        $joins = array();
            $joins[] = array(
                'table' => 'categories',
                'foreignKey' => false,
                'conditions' => 'c2.id = c1.parent_id',
                'type' => 'LEFT',
                'alias' => 'c2',
            );

$this->paginate = compact('fields', 'joins');

A: Cakephp code
In Category Controller
$fields=array(
            'Category.*',
            'ParentCategory.title'
            );
$data = $this->Category->find("all",array(
                'fields' => $fields,
                'recursive'=>0
            ));

In category Model
var $belongsTo = array(

        'ParentCategory' => array(
            'className' => 'Category',
            'foreignKey' => 'parent_id',
            'conditions' => '',
            'fields' => '',
            'order' => ''
        )
);

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