Oh Happy Day!

The Decision of the Synod of Bishops

NEW YORK: September 6, 2006 The Synod of Bishops Makes a Decision on the “Act on Canonical Communion”

The Synod of Bishops of the Russian Orthodox Church Outside of Russia, at its regular session on August 24/September 6, 2006, considered:

The report of the Secretary of the Commission on discussions with the Moscow Patriarchate, Protopriest Alexander Lebedeff, on the results of the seventh joint meeting of the Commissions held in late June of this year.

After an exhaustive discussion of the matter, decreed:

To take into consideration the report of Protopriest Alexander Lebedeff.

On the basis of the decision of the Council of Bishops of May 15-19, 2006, to confirm and approve the “Act on Canonical Communion” in its revised form as prepared by the church Commissions at the seventh joint meeting, along with other materials developed by the Commissions.

In accordance with the directions of the Council of Bishops of 2006, to instruct the Commission on discussions with the Moscow Patriarchate, jointly with the Commission on dialog with the Russian Orthodox Church Outside of Russia, to work out the details of the ceremony of the signing of the “Act” and the Rite of establishment of canonical communion of both parts of the Russian Orthodox Church.

Also, in accordance with the decision of the Council of Bishops, to authorize Archbishop Mark of Berlin and Germany, Chairman of the Commission on discussions with the Moscow Patriarchate, to coordinate together with Archbishop Innokenty of Korsun the simultaneous publication of the “Act” which has been confirmed by both Holy Synods on the official websites of the two parts of the Russian Orthodox Church.

To consider at the next expanded session of the Synod of Bishops, to be scheduled at the time of the feast day of the Kursk-Root Icon of the Mother of God this year, on the proposals prepared by the joint Commissions at their next meeting.

To inform the flock through a special Address on the present state of the negotiation process and the proposed plans for the future.

See the original (in Russian) here.

Epistle of ROCOR regarding the Act of Canonical Communion

Address
of the Synod of Bishops
to the God-loving Flock of the
Russian Orthodox Church Outside of Russia

Dear in the Lord Fathers, Brothers and Sisters!

For 90 years now, the dioceses of the Russian Orthodox Church Outside of Russia have existed on all continents, along with monasteries, publishing houses and parishes. Everything that signifies church life: parish councils, sisterhoods, schools, youth groups, general parish meetings, magnificent choirs, altar boys, etc. gathered around them. All this arose as diocesan conferences and Church Councils convened, which regulated all of church life. Thus, through the chaos of the persecution of the Russian Church, the Russian Orthodox people gathered to stand around their Hierarchy, which found itself abroad, and strove to serve towards the emancipation and rebirth of their people on the foundation of the Orthodox Faith.

Within the boundaries of Russia, persecution took the form of the absolute destruction of faith in Christ. Much was destroyed, many suffered. But the Lord did not permit the disappearance of the Church in our Homeland. In those places where ancient churches survived, people are once again gaining spiritual nourishment. That which was destroyed is being rebuilt. Church life is rising from the ashes. Archpastors, clergymen and believers are trying to rebuild Orthodox Russia anew. This process of renascence requires effort and the strength of will, since it is necessary to conduct spiritual educational work with the descendants of the generations of godless violence which touched absolutely every person without exception. Many obstacles remain on this path, but we see that these obstacles, and the remnants of Soviet times, are gradually being overcome.

The day has arrived when we must seek the reestablishment of communion with the wellspring of our own traditions. For there are two wills at work—one being that of those Russians who are children of the Russian Orthodox Church Outside of Russia, prepared in every way to cooperate in the reestablishment of church life and development of the spirituality of the people, and the other is from our brethren and sisters in Russia, who labor towards her rebirth and extend their hand to us.

Positive changes in the church life of our Homeland spurred the Council of Bishops of October 2000 to establish a Committee on the unity of the Russian Church and to bless the organization of scholarly conferences on church history with the participation of the members of our Church and representatives of the Church in Russia. These conferences were held in 2001 and 2002. Then, in December 2003, a Commission on discussions with the Moscow Patriarchate was formed. At the same time, the Holy Synod of the Moscow Patriarchate decided to create a similar Commission on dialog with our Church. This bore witness to the earnest and good-willed effort of both parts of the Russian Orthodox Church to make sense of the tragedy of our common history, so that we "may discuss peacefully… whatever question there is which separates your communion from us," as we read in Canon 92 (103) of the Council of Carthage, which called upon the flock to trust their Hierarchy, which possessed the right to heal the divisions between the Orthodox and the Donatists.

The "Regulations of the Russian Orthodox Church Outside of Russia," the by-laws under which our Church lives, demand that we regularize the situation of the Local Russian Church. It is important to note that a commission to revise the "Regulations of the Russian Orthodox Church Outside of Russia" was established before the year 2000.

This shows that even then it was apparent that our "Regulations" are in need of amendment. Since 2000, new possibilities emerged in this regard. Now, in connection with the adoption of the "Act on Canonical Communion," our by-laws can be reexamined, taking into account new possibilities.

Still, it is necessary to point out that we are not discussing the "self-abolishment" of the Russian Orthodox Church Outside of Russia. Our Church will exist as before, as attested to by the first paragraph of the "Act on Canonical Communion:" "The Russian Orthodox Church Outside of Russia, conducting its salvific service in the dioceses, parishes, monasteries, brotherhoods and other ecclesiastical bodies that took shape through history, remains an indissoluble part of the Local Russian Orthodox Church." These words in the "Act" attest to the recognition on the part of the Moscow Patriarchate of our historical path and of the living bond between the entire Local Russian Orthodox Church and its part abroad, which always existed and which we never denied. This historical document will reestablish the unity of the Russian Orthodox Church, through this mutual act acknowledging the lawful status of the Russian Church Abroad and the Moscow Patriarchate in Russia. Each side, preserving its identity as a Church, will continue to exist in full legality and independence, but now recognizing the other side and declaring the unity of the Russian Church. For this reason, this means the reconciliation and mutual recognition of each other while yet preserving our administrative self-governance, for we understand the needs of our clergy and of our flock better than they understand them in Moscow.

The IV All-Diaspora Council and the Council of Bishops that followed approved the steps towards reestablishing unity already taken by our Hierarchy, and blessed its continued progress.

The above-mentioned "Act" has been approved and confirmed by the Synod of Bishops, but it will be finally adopted when it is signed by the Primates of the two parts of the Russian Orthodox Church. Working out the details of this signing, and also the Rite of the establishment of canonical communion has been assigned to the Commission on discussions with the Moscow Patriarchate. It is expected that it will embark on this task jointly with the Commission on dialog with the Russian Orthodox Church Outside of Russia at their next meeting. Then, the results of this meeting will be considered at the next session of the Synod of Bishops, which will be held in December of this year.

Dear in the Lord fathers, brothers and sisters! We do not intend to depart from our positions of principle, in particular with regard to the ecumenical movement. We intend to continue to firmly speak out in condemnation of the so-called "branch theory" and of joint prayer with heretics, which is emphasized in our anathema of ecumenism adopted by the Council of Bishops of 1983. This is reflected in the documents of the church Commissions confirmed by both Holy Synods and published in the official publications of the two parts of the Russian Orthodox Church. From this we see that in the Moscow Patriarchate, our attitude towards the heresy of ecumenism has long ago been absorbed. That is why we are not compromising the inherited principles which have always guided us. Still, we were always open to dialog with everyone, but on the condition that this be done without any hindrance to Orthodox teaching. In the decisions of the Councils of Bishops we always held fast to the ecclesiology of moderation, and never rejected the presence of grace in the Moscow Patriarchate or in other Local Churches.

We will continue to maintain the spirit of our great fathers, the founders of the Russian Orthodox Church Outside of Russia, following their legacy and the historical path of our Church. To carry this great inheritance to Russia is the mission we strive to fulfill.

We will always remember that only in the Kingdom of Heaven will everything be perfect and good, that in the Church on earth we will perpetually experience difficulties caused by human passions, failings, temptations and sins, which must be overcome by means of beneficial fraternal dialog and cooperation, condescension, understanding and a Christian attitude towards each other, as Apostle Paul wrote to the Galatians: "correct such a one in the spirit of meekness" (Galatians 6:1).

In conclusion, let us remember Schema-Archimandrite Amvrossy (Kurganov) of blessed memory, the Abbot of Vvedensky Milkovo Monastery in Serbia, whence came several bishops of the Russian Orthodox Church Outside of Russia, since departed. The eminent church figure of the Russian diaspora, P.S. Lopukhin, writing on the Christian death of Fr Amvrossy, said: "I preserve in my memory this image of a man, weeping in joy on his death bed for Divine unity." Blessed Metropolitan Anthony said of Fr Amvrossy that in spirit he was closer to him than anyone.

May God grant all of us to experience this feeling of "spiritual joy in Divine unity," leading us to the successful conclusion of the process of reconciliation of the two parts of the Russian Orthodox Church.

May the Lord help us! Amen.

The quick start guide to why Fr. John posts so much about Welfare in Texas

I decided that I should have a one post link to explain to the casual reader who might stumble across this blog and wonder why I post so often on issues related to Welfare in Texas

I worked for what was the Texas Department of Human Services (TDHS) until relatively recently (now it is the Texas Health and Human Services Commission (HHSC)) for 13 years... the last five of which I was a supervisor.

The following are the key post that put all the others into context:

1) What's Wrong With Welfare, Part I (an introduction into my connection with TDHS as a "tent-making" clergyman, and my thoughts on Welfare)

2) What's Wrong With Welfare, Part II... Let them eat Spam! (more of my thoughts on Welfare

3) The Meltdown of the Colorado Welfare System, and what it should have taught us about the Meltdown in Texas.

4) The Great Leap Forward, and Other Examples of Bureaucratic Stupidity

5) If I had a Hammer: The Limits of Privatization

6) Foxes in the Chicken House: Big Corporations taking the Tax Payers for a Ride

I left this agency after 13 years, not because I didn't like the people I worked with, or dealing with the people who needed the services it provided. I simply reached a point where I would no longer be a part of the destruction of that agency, and pretend that I could continue to serve the people I had been serving given the increasingly impossible situation that privatization was creating. On the one hand, staff have to deal with the ongoing down-sizing of permanent (and well trained) staff, without any decrease in workload; and on the other hand staff had to deal with the promise that most of them would be out of work within a year... which made the staffing problem even worse. We had to deal with long hiring freezes in the past, as well as high stress levels; but unlike the past, this time around, the only thing we had to look forward to is busting our chops for the next year or so, and then eventually getting a position at reduced pay… if we got one at all.

Given those realities, I decided it was best to create my own options, and find other means to support my family.

This wouldn’t have bothered me so much if this was happening because the state had decided to cut welfare programs, and so fewer staff were needed to do the work. It also would not have bothered me so much if I thought that the new system would work, and save the state money. However, I am firmly convinced that this new system will be a boondoggle of historical proportions when all is said and done (and this only becomes clearer as the months go by). I am also convinced that the day will come that the state will have to rebuild the agency that they are now dismantling… but at a huge cost, because they will have lost all the infrastructure that they had both in terms of facilities and equipment, and in terms of experienced staff who knew how to get the work done. This is bad business for the state, and a shameful way to treat staff that have maintained one of the most cost efficient state welfare agencies in the United States.

When I was still working for HHSC, I suppose some might have thought my complaints were due only to selfish concerns, but now that I haven't had a personal financial interest in the matter for over a year, I hope those who think so will reconsider what I have been saying.

I believe time will prove me right... in fact, I believe that the past year has steadily been proving me right, but another year or two will remove all doubts for anyone who is willing to be swayed by evidence or reason.

The BBC Visits Jordanville

The BBC visited Holy Trinity Monastery in Jordanville, to do a report on their Summer choral school. You can listen to the report by clicking here.

A Martyr Who Would Not Be Forced to Convert to Islam

Forced conversions to Islam is nothing new. Countless martyrs were either martyred for refusing to convert, or were forcibly converted, repented, and then were martyred for being "apostates", or for slandering "the prophet". Here is one martyr who would not renounce Christ, even though her family encouraged her to do so, to save her life.

Note: Chryse means "Golden" in Greek. She was Bulgarian, and so went by "Zlata" which means "Golden" in Slavonic.

Newmartyr Chryse (Zlata) of Meglena, Bulgaria
Commemorated on October 13
From www.oca.org

New Martyr Zlata (Chryse) This "golden vessel of virginity and undefiled bride of Christ," was born in the village of Slatena, Meglena diocese, on the border of Bulgaria and Serbia, while Bulgaria was under the Turkish Yoke.

From her youth Zlata displayed an unusually strong character, a firm faith in Christ, and was both chaste and beautiful. A certain Turk was obsessed with her, and seized her one day as she was gathering wood. He carried her off to his house, and repeatedly tried to seduce the maiden and force her to accept Islam. Since persuasion did not work, he began to threaten her with grievous tortures.

The glorious martyr was not frightened by these threats, but said she would never deny Christ no matter what they did to her. For six months the impious Hagarenes tried to make Zlata accept their religion, but she remained steadfast. Then they ordered the saint's parents and sisters to convince her to become a Moslem. Otherwise, they said, they would kill Zlata and torture them.

The parents and sisters of the saint wept and urged her to deny Christ "just for the sake of appearances," so that they all might be spared torments and death. St Zlata was unmoved by their pleas, and replied, "You who incite me to deny Christ are no longer my parents and sisters. Instead, I have the Lord Jesus Christ as my father, the Theotokos as my mother, and the saints as my brothers and sisters!"

When the Moslems saw that they could not weaken the resolve of the saint, they tormented her for three months, beating her with clubs. Later, they peeled strips of skin from her body so that the earth was reddened by her blood. Then they heated a skewer and passed it through her ears.

Nearby was her spiritual Father, the hieromonk Timothy of Stavronikita Monastery on Mt. Athos. She sent word to him to pray that she would successfully complete the course of martyrdom. It was he who recorded her martyrdom.

Finally, the Moslems fell into a fury at having been conquered by a woman, so they tied her to a tree and cut her to pieces with their knives. Her pure soul was received by Christ, Who bestowed on her the double crowns of virginity and martyrdom. Certain Christians gathered her relics secretly and buried them with reverence. St Zlata suffered for Christ in the year 1795.

The Price Tag for TIERS approaching 1 BILLION dollars

According to a recent article in INPUT, TIERS has so far cost the tax payers 800 million dollars. Mind you, this was necessary because the old system was costing the state 1.5 million dollars a year. At this rate, even if TIERS doesn't cost the state another penny... which of course it will, since TIERS still does not work as well as the old system by a long shot, the state will break even in the year 2540 A.D.

It is possible that INPUT has the figure wrong, because in 2005, the price tag admitted to by HHSC was approximately 300 million... and so if we stick with the lower figure, we will only have to wait until the year 2156 A.D. to break even, barring any further expenses needed to fix TIERS.

This, of course, does not take into account the intangible human costs of people doing without because a system doesn't deliver the services that they are supposed to be getting.

"Recent controversies surrounding "big bang" projects like the $800 million Texas Integrated Eligibility Redesign System (TIERS) will drive states toward more iterative approaches to integrated eligibility. "Everyone looked past the low-key, successful implementations in Pennsylvania and Massachusetts a few years ago and got excited about the potentially huge short-term returns of a project like TIERS," added Dixon. "The next wave of projects will follow the more patient example of states like Utah, New York, and North Carolina, which are taking phased approaches that minimize the risk of service disruptions upon rollout of the new interface."" INPUT, August 23, 2006

One has to wonder when someone is going to be held accountable for such a huge amount of waste.

Rowan Williams,as THE BISHOP

Read this article about the Archbishop of Canterbury, Rowan Williams, handling of the current crisic in Anglicanism over gay marriage and the ordination of gays by clicking here.

Then watch Monty Python's "The Bishop":



This skit should make complete sense now in the light of the firm leadership we see to address this problem.

The Bishop: "It has made a decision that is not the decision of the wider body of Christ. In terms of the issue under consideration: there are enough Christians of good faith in every denomination – from evangelical to Roman Catholic – to whom it is not quite so self-evident, who are not absolutely sure that we have always read the Bible correctly. They are saying: this is an issue we must talk about. But if we are going to have time to discuss this prayerfully, thoughtfully, we really don’t need people saying: we must change it now."

No... the rest of Christendom is not saying this is something that you must talk about. They're saying that you have departed from Christian tradition.

The Bishop: "Don't marry the gay guys Vic... don't marry the gay guys!

Boom!

The Bishop: "We wuz too late!"

More Reuters Photos from the Lebanon War That Might Have Been Faked

You can check out more of these highly questionable photos here.

Is Christianity a White Man's Religion?

TIERS for the Elderly

Translation for those who don't know all the agency lingo below. The new Computer system that the State of Texas paid hundreds of millions of dollars for, and been trying to get up and running properly for the past 7 years, still doesn't work, and so they are now telling staff that work with Medicaid for the elderly and disabled to go back to using the old system for any cases that are new, or haven't already been converted into the new (but dysfunctional) system.

To: TIERS/State Portal Users

From: TIERS Application Support

Subject: ME/DADS New Applications

Date: August 9, 2006

The Office of Eligibility Services has requested the Medicaid for the Elderly and People with Disabilities staff located in the Integrated Eligibility pilot offices to discontinue processing applications for clients who are unknown to SAVERR and TIERS through the TIERS system. These applications should be processed using the legacy system (SAVERR/MECM) effective July 15, 2006.

In order to keep consistent with this process, The Department of Aging and Disability Services (DADS) staff located in the Integrated Eligibility pilot offices (Travis and Hays Counties) will discontinue processing applications for clients who are unknown to SAVERR, SAS and TIERS through the TIERS system. These client applications should be processed using legacy systems (SASO/SAS Wizards) effective July 15, 2006.

ME/DADS cases currently in TIERS should continue to be worked in TIERS.

Texas Works staff located in the Integrated Eligibility pilot offices should continue processing new applications through the TIERS system.

What happens when Synth-pop, Russian Folk Music, and Computer Animation Collide

Fr. Joseph Huneycutt on the air

Fr. Joseph Huneycutt is on Come Receive the Light this week.

Granny was right

In last Sunday's Gospel reading (Matthew 14:14-22), in the King James Version, we run across the word "victuals". I had always heard this pronounced just as it is spelled, however someone in my parish told me it should be pronounced just like Granny from the Beverly Hillbillies would speak of "vittles", and lo and behold, according to Webster's, Granny was right.

A Different Take from a Rabbi on Mel Gibson

When Irish eyes are smiling...


Rabbi Daniel Lapin has a different take on Mel Gibson and his recent DUI incident.

h/t Southern Appeal

As for the many other Jewish voices who are jumping on this to renew their attacks on the "Passion of the Christ" for its alleged anti-semitism, the elements in the movie that they point to as examples of anti-semitism are all found in the Gospels. Furthermore, Jewish tradition itself makes no bones about the fact that the Jewish authorities had Christ put to death. If saying so is anti-semitic, then Jewish tradition is anti-semitic.

This justify mistreating non-Christian Jews, any more than it does mistreating non-Christian Italians who also had a hand in putting Christ to death. It just happens to be the truth.

Legal humor

David Stone posts a great example of a judge with a sense of humor.

By the end of the year

Patriarch Alexy hopes the Russian Orthodox Church Outside of Russia reunites with the Moscow Patriarchate towards the end of the year

Moscow, July 24, Interfax - The unity of the Russian Orthodox Church Outside of Russia and the Moscow Patriarchate may be completely re-established by the end of 2006, Patriarch Alexy II of Moscow and All Russia thinks.

In the end of this year a joint liturgy may be celebrated by representatives of the two branches of the Russian Church in the Cathedral of the Assumption of the Moscow Kremlin, he said in his interview to Pervyi canal on Sunday.

According to Church canons that will mean the final overcoming of the schism.

‘We say that communion in prayer is needed. I think, however, it has already been achieved,’ Alexy II remarked.

He recalled that the delegation of Russian Orthodox Church Outside of Russia headed by its first hierarch had visited Russia last year and attended the three services celebrated by the patriarch, praying at them.

Privatized Welfare... Making it easier for the people?

...or just making it easier for private computers to steal tax dollars from Uncle Sucker?


HHSC Employee has a link to a blogger who talks about the new system from the perspective of one who is on the other side of the equation than the State employees who have been commenting on how bad the new system is. This is an important window and what a mess this new "customer friendly" system is, that supposedly was going to increase accessibility for those who need it.

As one who use to work in a state run call center that processed changes people report on their cases, I was incredulous to learn recently that those cases that are already completely in the new system (people in the Austin region, and those whose cases have already been converted to the hapless 300 million dollar computer system (that still doesn't work as well as the old system) who want to report a change on their case (such as that they are now working, or that their husband has returned to the home) are told that they must fill out a form to report the change. This form has to be mailed to them, or they can get one at their local state run office (which this new system is supposed to keep them out of, as much as possible... supposedly) -- however, experience has shown that when they ask for it to be mailed to them, they usually do not get it, and so end up back at the local office. Then they run into the problem of ensuring that this form is actually received by someone who will actually do anything about it. Mind you, they do not act on the change until this form is received... which means most changes are not being acted on at all.

In the state run call center, we would never have told a recipient to fill out a form for us to take the change. We always took the change over the phone, tried to verify the information over the phone if possible... and if not, we would send a letter requesting the information. One reason we always took the change over the phone is that we wanted to make it as easy as possible for people to report their changes, because most people will not bother to try to report a change more than once, particularly if the change is likely to result in a reduction in benefits.

I would not argue that the old system was flawless. Occassionally people dropped the ball. But the difference was that people had a name and a face, they could come into the office, and ask why something had happened or not happened... they could speak to a supervisor if necessary, and at the end of the day, if we had made a mistake, we would fix it. In the new system, they have a first name and no face, and no one to talk to when there is a people, other than another faceless first name, who generally gives them the run around. At the end of the day, their cases are not getting fixed unless they call their state representatives. It literally takes an act of a congressional official to resolves these problems.

This new system is completely dysfunctional. It is not saving the state any money. It is not delivering increased customer service. It is not even delivering the same level of service that was being delivered before this new system was implemented.... which is why it has not been fully implemented. Nevertheless, the powers that be continue to refuse to cut their loses, and acknowledge that this system is a disaster.

This reminds me of some other examples of Bureaucratic Stupidity, in which corrections are not made until the disaster is complete.

Wall Street Journal: The American Biblical Tradition

The classic title page of the 1611 King James Bible
1st Edition, 1st Printing

h/t Orthodoxy Today

The American Biblical Tradition
The King James Version used to be our common text.

BY MARK A. NOLL
Friday, July 7, 2006 12:01 a.m. EDT

In 1911 the English-speaking world paused to mark the 300th anniversary of the King James Version (KJV) of the Bible, with American political leaders foremost in the chorus of exaltation. To former president Theodore Roosevelt, this Bible translation was "the Magna Carta of the poor and the oppressed . . . the most democratic book in the world." Soon-to-be president Woodrow Wilson said much the same thing: "The Bible (with its individual value of the human soul) is undoubtedly the book that has made democracy and been the source of all progress."

Americans at the time mostly agreed with these sentiments, because the impact of the KJV was everywhere so obvious. It was obvious for business, with major firms like Harper & Brothers having risen to prominence on the back of its Bible publishing. It was obvious in the physical landscape and in many households because of the widespread use of Bible names for American places (95 variations on Salem) and the nation's children (John, James, Sarah, Rebecca). It was obvious in literature, as with the memorable opening of Herman Melville's Moby Dick: "Call me Ishmael." And it was obvious in politics, with no occasion more memorable than March 4, 1865, when four quotations from the KJV framed Abraham Lincoln's incomparable Second Inaugural Address: Genesis 3:19 ("wringing their bread from the sweat of other men's faces"); Matthew 18:7 ("woe unto the world because of offences!"); Matthew 7:1 ("judge not that we be not judged"); and Psalm 19:9 ("the judgments of the Lord are true and righteous altogether").

Because the KJV was so widely read for religious purposes, it had also become a source of public ideals. Because it was so central in the churches, and because the churches were so central to the culture, the KJV functioned also as a common reservoir for the language. Hundreds of phrases (clear as crystal, powers that be, root of the matter, a perfect Babel, two-edged sword) and thousands of words (arguments, city, conflict, humanity, legacy, network, voiceless, zeal) were in the common speech because they had first been in this translation. Or to be more precise, because they had been in the KJV or in the earlier translations, like those of John Wycliffe's followers (1390s) and William Tyndale (1520s), that King James' translators mined for their own version.

But during the past half-century, we have come into a new situation. For believers who read the Bible because they think it is true, a welter of modern translations compete for the space once dominated by the KJV. For the public at large, the linguistic and narrative place that for more than two centuries had been occupied by the KJV is now substantially filled by the omnipresent electronic media. The domains that have been most successfully popularized by television, the movies and the Internet are sport, crime, pornography, politics, warfare, medicine and the media itself. Within these domains there is minimal place for biblical themes of any sort, much less the ancient language of the KJV.

For some purposes, it is well that the KJV has lost its hold. Roman Catholics and Jews were once victims of coercive discrimination when they were forced to recite this Protestant translation of the Bible in the nation's public schools. And at many moments, like the Civil War, free use of this one version made it all too easy to transgress the boundary between the proper business of the churches and the proper business of the public sphere.

Yet if the KJV was sometimes abused, nearly universal use also meant that its spiritual themes of reproof and liberation, its stories of human sin and divine grace, also exerted a great influence for good. In the 1890s Elizabeth Cady Stanton and other aggrieved feminists published "The Woman's Bible" in an effort to counter interpretations of Scripture that had done women harm. When they asked others to comment, Frances Willard of the Women's Christian Temperance Union made a telling response: "No such woman, as Mrs. Elizabeth Cady Stanton, with her heart aflame against all forms of injustice and of cruelty . . . has ever been produced in a country where the Bible was not incorporated into the thoughts and the affections of the people and had not been so during many generations."

It was the KJV that Willard meant as the Bible "incorporated" in American consciousness "during many generations." Today the legacy of the KJV remains fixed in the common speech, even if awareness of the language's debt to this translation is fading (another KJV word). Whether any modern translation of the Scriptures, or any other moral guide, can anchor the culture as the KJV once did, is a question worth serious consideration in the run-up to 2011 and the 400th anniversary of this unsurpassed cultural force.

Mr. Noll, professor of history at the University of Notre Dame, recently lectured on "The King James Version in American History" at the Library of Congress.

Gender Neutral Language and the Trinity

Here is a link to a cartoon that sums up the Presbyterian Church's move to come up with alternative names for the Holy Trinity. h/t Southern Appeal.

One thing I have often pointed out about the feminist push for gender neutral language that I have never heard a good answer to: there are two major languages that have no gender distinctions at all, and so the two cultures associated with these languages should have been feminist utopias throughout human history. The two languages are Turkish and Chinese. However, I think one could safely defend the argument that women in European cultures have been treated significantly better in the past two thousand years, despite them having to suffer the indignities of using languages that make gender distinctions. In fact, I think one would be hard pressed to find two literate cultures in which woman have historically been treated worse than that of the Turks and the Chinese -- and I say that as one who otherwise loves Chinese culture, but the way women were (and to a large extent, still are) treated is not the high point of Chinese civilization.