“Hating as I do from the roots of my heart all that rending of the garment of Christ, which Christians are so apt to make the daily week-day of this Christianity so called—and caring very little for most dogmas and doxies in themselves—too little, as people say to me sometimes, (when they send me ‘New Testaments’ to learn from, with very kind intentions)—and believing that there is only one church in heaven and earth, with one divine High Priest to it; let exclusive religionists build what walls they please and bring out what chrisms.But I used to go with my father always, when I was able, to the nearest dissenting chapel of the Congregationalists—from liking the simplicity of that praying and speaking without books—and a little too from disliking the theory of state churches.There is a narrowness among the dissenters which is wonderful; an arid, grey Puritanism in the clefts of their souls: but it seems to me clear that they know what the ‘liberty of Christ’ means, far better than those do who call themselves ‘churchmen’; and stand altogether, as a body, on higher ground.”
Tag Archives: Christianity
L’Arche is a worldwide federation of people, with and without learning disabilities, working together for a world where all belong.
This photo was taken in Canterbury Cathedral when L’Arche Kent was celebrating 40 years of life, and L’Arche itself was marking its half century. Making enough space for everyone is vital and the process is on-going. A world where all belong is a challenge: L’Arche lives that challenge, and in doing so witnesses that it is possible.
L’ARCHE UK MANDATE July 2019 – July 2025
Partners in Mission, building a more human society
The greatest insight that L’Arche has to offer arises from our emphasis on community and mutually transforming relationships. Therefore we will:
Create and celebrate new ways to live out our Mission in response to a 21st century call for L’Arche in the UK.
Partner other organisations to impact on the social and political concerns of wider society and be a beacon for the learning disability sector.
Deepen our connection to our founding Christian tradition and live out the spirituality of L’Arche more confidently. This spirituality embraces people of all faiths and none and all who are aligned with our Mission.
Vigorously pursue the four dimensions of community, spirituality, service and outreach through our service to society and through service provision.
People with and without learning disabilities are together partners in the Mission. A vital
element in this partnership on the national level is the National Speaking Council. Therefore we will:
Strengthen the purpose and voice of the National Speaking Council with proper
Offer people with learning disabilities opportunities to impact more powerfully on our society through employment and quality day services.
Become experts in accessible communication, both locally within our communities and nationally.
Ensure that people with and without learning disabilities engage in outreach together.
We need to be well resourced for the journey. Therefore we will:
Agree and implement a model of effective governance that truly serves our Mission by ensuring business and financial viability.
Work towards greater Mission sustainability by increasing our fundraising capability and reviewing our financial management.
Develop our culture so that all our communities are competent and effective in the four dimensions.
When they drew near unto the courteous gentleman’s house, Saint Francis said to his companion: “Wait here for me a little while, for I fain would first pray to God that He may prosper our journey; that Jesu Christ may be pleased to grant us, weak and poor though we be, the noble prey that we mind to snatch from the world, through the virtue of His most holy passion.”
And this said, he set himself to pray in a place where he could be seen by the said courteous
gentleman; whereby, sith it was the will of God, as he was looking hither and thither, he beheld Saint Francis praying most devoutly before Christ, who with a great brightness appeared to him in the aforesaid prayer and stood before him; and the while he saw Saint Francis for some good space uplifted bodily from the earth. For the which cause he was so touched and inspired of God to leave the world, that incontinent he came forth out of his palace and ran towards Saint Francis, and coming up to him as he was at prayer, he kneeled down at his feet, and with exceeding great fervour and devotion besought him that it would please him to receive him and to do penance together with him.
Then Saint Francis, seeing his prayer was heard of God, and that that which he himself desired, this gentle man was begging for most earnestly, lifted him up, and in fervour and gladness of spirit embraced and kissed him, devoutly giving thanks to God, who had added so worthy a knight unto his company. And quoth that gentleman to Saint Francis: “What dost thou bid me do, my Father? Lo! I am ready to do thy bidding and give to the poor whatsoever I possess, and thus disburdened of all temporal things, to follow Christ with thee.”
And even so he did, according to the counsel of Saint Francis, distributing all that he had to the poor, and entered into the Order, and lived in great penitence and holiness of life and upright conversation.
If there is to be no distinction between Jew and Gentile, this means more than the emancipation of Christians from Jewish ritual laws. There can be no prejudice exercised against Jews, no persecution on account of religion or race. If we see any of this we know that the signs of the Messianic times are not being realised, and the Gospel is not being lived. The Nazi holocaust and the silence of Christian nations in the face of it proclaimed to the Jews that Messianic times are not yet. Because the Jewish community continues to be faithful, God is faithful to them.
Because the case of Judaism is unique, theologians have had to ask what about other religions? What should be the Christian reaction? From the beginning it was always seen as apostasy for Christians to take part in worship of pagan gods, to offer incense before idols, even before the statue of the Emperor. No distinction was made between the use of incense in a ceremony that symbolised civil obedience and loyalty, and the use of incense in what is strictly worship. On account of such a lack, many Christians died.
Anthropology came to our aid by distinguishing between what is actually religious ritual, and what is merely a civic ritual. In modern times this distinction was made in China and Japan so that Christians could take part in honouring ancestors.
It is interesting to see that Christians did not see these things as so terrible when done by pagans, as when done by those enlightened by Christ. Saint Justin Martyr (died 165 AD) saw pagan philosophies and religions as ways that were leading people forward and would eventually converge on Christ, bringing everyone to worship the Father. This understanding faded in time due to a general distrust of foreign people and cultures – which led to Western Crusaders even killing Eastern Christians! With such a background we can see how the view of non-Christian religion as inherently evil arose.
Door of Mercy from Doug in San Antonio
For the Feast of Saint Josephine Bakhita, the saint saved from slavery, here is a reflection on slavery by a African bishop.
Livingstone proposed that in order to uproot slavery and slave trade from Africa there was need for “3Cs”: Christianisation, Civilisation (education and good governance) and Commerce (legal and ethical). This vision was taken up by Lavigerie who … in some of his Instructions to the Missionaries sent to Equatorial Africa, made reference to the writings of Livingstone on slave trade.
In his Anti-Slavery conferences in Paris, London and Brussels, Lavigerie quoted Livingstone on the atrocities and gravity of slave trade in Black Africa. And, while in London, before his conference at Prince’s Hall on 31st July 1888, Lavigerie made a pilgrimage to the tomb of Livingstone in the Abbey of Westminster.
At the head of those who declared this new war was the intrepid, the noble Livingstone. As an old African myself, I wanted to visit the tomb of the great explorer, under the vaults of Westminster. You have buried him in the midst of your greatest men. You were right, for Livingstone, by his courage, by his high intelligence, by the abnegation of his life, is the glory of this century and of your country. But if you are the heirs of his glory, you must be the executors of his last wishes. So, it is with an emotion that brought tears to my eyes that I read the final words he wrote and that England has had officially engraved on his tomb, by order of the Government: “I cannot do anything more,” he wrote in the neglected environment where he was going to die, “than to wish that the most abundant heavenly blessings descend on those, whoever they may be, English, American or Turks, who contribute to making the frightful plague of slavery disappear from the world.
In both Lavigerie and Livingstone, we have two men who loved Africa and the Africans and who, each in his own way, tried his best to fight against the African Slave Trade. Lavigerie’s constant reference to Livingstone inspires us to ecumenical collaboration in the struggle against modern day slavery especially in Africa. The “3Cs” of Livingstone embraced by Lavigerie are still very valid instrument to fight against today’s slaveries.
Taken from a speech by Bishop Richard Baawobr of Wa, Ghana, when Superior General of the Missionaries of Africa in 2013. Follow this link.
Images in the public domain via Wikipedia.
Naomi Billingsley, who writes for Agnellus Mirror sometimes as NAIB, has just had her book published. We haven’t yet had time to read it properly but thought we’d tell you about it at once, in case it sells out before you get chance to buy it.
Our friendly Jehovah’s Witnesses often point out to me what they see as ‘design’ in Creation. My reply has always been to say, yes, but designer is just too inadequate a word. It conjures up a drawing board and ruler and compasses, whereas Blake, according to Naomi, sees God as an artist, a being bursting with loving imagination.
Here follows the review on the publisher’s website:
William Blake (1757-1827) is considered one of the most singular and brilliant talents that England has ever produced. Celebrated now for the originality of his thinking, painting and verse, he shocked contemporaries by rejecting all forms of organized worship even while adhering to the truth of the Bible.
But how did he come to equate Christianity with art? How did he use images and paint to express those radical and prophetic ideas about religion which he came in time to believe? And why did he conceive of Christ himself as an artist: in fact, as the artist, par excellence?
These are among the questions which Naomi Billingsley explores in her subtle and wide-ranging new study in art, religion and the history of ideas. Suggesting that Blake expresses through his representations of Jesus a truly distinctive theology of art, and offering detailed readings of Blake’s paintings and biblical commentary, she argues that her subject thought of Christ as an artist-archetype. Blake’s is thus a distinctively ‘Romantic’ vision of art in which both the artist and his saviour fundamentally change the way that the world is perceived.
From King’s College London, where Naomi completed her MA:
Naomi Billingsley is a Leverhulme Early Career Fellow at the John Rylands Research Institute at the University of Manchester. Her research is at the intersection of the histories of Christianity and art in Britain, especially in the Romantic period. Her current project ‘The Formation and Reception of the Macklin Bible’ examines an important illustrated Bible, published between 1791 and 1800.
Naomi completed her PhD at the University of Manchester (2012-2015) on the figure of Christ in William Blake’s pictorial works. She was then Bishop Otter Scholar for Theology and the Arts in the Diocese of Chichester, and taught Art History at Birkbeck, University of London.
Naomi is a graduate of the MA in Christianity and the Arts (2011) and holds a BA in Theology and Religious Studies from the University of Cambridge (Magdalene, 2010).
The Visionary Art of William Blake: Christianity, Romanticism and the Pictorial Imagination
I.B. Tauris Publishers, 2018.