On Tuesday the Supreme Court heard two cases regarding the contraception mandate in the Affordable Care Act. The interesting aspect of these cases is that the companies involved (Hobby Lobby being the more famous of the two) are for profit companies whose owners are committed Christians who believe that certain forms of contraception covered by the mandate are against their religious beliefs and that they should not be paying to provide them for their customers.
If you ever visit Masaka, Uganda, and serendipitously meet a boy named Keith Augustus Burton, what is the first thing that would come to your mind? There actually is an infant in the region who bears that name, but if I could borrow some words from the late Michael Jackson, I need you to know that “the kid is not my son!” Then is this just a coincidence? Absolutely not! Well, if it’s not a fluke occurrence, how can it be explained?
Last Friday Arizona became the first state to pass a bill that will allow for-profit business owners to claim a religious exemption in service to customers and treatment of employees. The bill, which would have allowed business owners to refuse to serve gay people and discriminate between genders in terms of pay, was vetoed by the governor yesterday.
I was interested to learn, a few months ago, that some folks in Silver Spring had discovered how many were "slipping out the back door" of the church. It made me think of those European explorers a few centuries back who came back from sea voyages saying they’d discovered a new land, even though that land was occupied with people who had apparently discovered it long before. We out in the congregations have been experiencing the hemorrhaging for a long time. Especially small congregations.
I recently went through a word study of grace in the Bible. In the NASB, the word grace appears approximately 125 times. A good amount of the time the word is used either in greeting at the beginning of an epistle or at the conclusion of an epistle. It happened so often that it almost made me think that God’s grace might be something that only applied to Christians, a concept that only made sense in discussing what God had done for us.
Should all religious communities be periodically assessed? Should they be only assessed in their practice or also in their founding principles? Are the claimed founding principles of a community always biblical or rather are they already an interpretation of the bible, mixed with some cultural conditioning elements? Are these cultural conditioning elements necessarily negative? Are they absolute? How should intrinsic and extrinsic evaluative perspectives be combined? Are continuous evaluations necessarily heterogeneous?