Loving the Sacred through Word and Image. Parliament Hill Ottawa. A Wordpress Production

George O Malley

R.I.P Dr. O Malley …

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George O Malley

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Say it ain't so Dr. O'Malley !!!

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Say it ain’t so Dr. O’Malley…

He wasn’t getting very good story lines. And his unrequited love story with little Gray wasn’t panning out. And if they cut the lesbians out, hell, they sure as hell weren’t going to bring up a male romance for George, had he wanted to go there.

I will be sad to see him go, but the good thing is that he asked to be let out of his contract, and that unlike rumors of late, wasn’t being fired or let go for some other reason. I agree with some that he should take Denny and Izzie with him when he leaves the set.


Say it ain’t so Dr. O’Malley !!!

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Say it ain’t so Dr. O’Malley…

He wasn’t getting very good story lines. And his unrequited love story with little Gray wasn’t panning out. And if they cut the lesbians out, hell, they sure as hell weren’t going to bring up a male romance for George, had he wanted to go there.

I will be sad to see him go, but the good thing is that he asked to be let out of his contract, and that unlike rumors of late, wasn’t being fired or let go for some other reason. I agree with some that he should take Denny and Izzie with him when he leaves the set.


Connected…

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A little “Inspiration!”

This post has been running through my head for a couple of days, and I have put up some thoughts here, only to take them down, for fear that they would be read by particular readers. I feel like a school boy as of late, because I put my hand out and invited a new friend into my life, and there is a ritual to introducing new people into my circle.

Coming Out is still a daunting experience, at age 40. Every time I sit to write this post I get tongue tied and skiddish. Classes start and you try to find commonality with your peers and eventually one or two people step out of the fray and it is like God saying, “here you go, you wanted to meet new friends, well here they are!”

Over the next few days one gravitates in the direction of said people in class and you start with pleasantries and speaking to each other after class, and eventually something clicks and a friendship is summarily born. But for me, in religion and now theology circles, I am still an outsider.

Having to “Come out” to new friends is always daunting because you never know how people are going to react to your interest in them. Why would someone like me make a concerted effort to get to know someone – I can answer that question simply by stating that in listening and participating in class, “commonality” is usually my first connection to any one new that I want to get to know.

So I invite new friends to come here and read. Over the last few days many of my historical posts have been accessed from the memory banks – someone is reading about my history. My stories about being diagnosed, my life story and my AA story and as well, my parental sins page. Someone is interested in who I am by way of what has happened to me over the last fifteen years.

I proposed the “getting to know you” in the form of an invitation to my blog to break new friends in, so that they have a full understanding of where I am coming from and possibly begin dialogue and further discussions. I also invite my friends to break bread. Sharing a meal with someone is, in my book, a very important part of friendship. Many of my present friends also feel that sharing a meal is an integral part of our relationships. Going for coffee or having a meal together is a logical step in “Christian community.”

Silence is deafening.

The weekend is upon us and I haven’t heard back from my fellows and I can’t help but wonder that I have freaked them out by assuming that someone would want to engage me because of certain differences in out respective lives. Maybe I have hit a sore nerve or maybe the fact that I am observant of people and situations and I listen to what things are shared in class and outside of class.

I’ve stayed away from posting to allow my fellows to have time to read and sit with what they have read, following the traffic patterns, it seems today that the past has not been accessed in over 24 hours. I wonder what will happen if the weekend goes by and those people I have invited into my community decide not to engage. Life goes on and we must accept what people decide to do with information they have been given.

I am powerless over people, places and things…

Knowing that we are all adults and it is 2007, I was sure that we could make friends with people without having to worry about judgments or moral issues. I can’t change what has already happened and who I am today. I guess the topics of Gay, AIDS and Homosexuality will make good fodder for discussion in my Christian Ethics course, seeing we all attend this class. Maybe this will be a learning situation for everyone involved.

We all want for people to like us for who we are and not be put off by factors of our lives that they might not find acceptable. I am making assumptions here, but ant good man with HIV knows how to read signs, body language and signs. It is a gift that we were given long ago by the creator so that by peoples actions and reactions, we could judge their character and know whether to cut them loose or bring them closer.

I don’t know…

I did not expect to be emotionally caught up in this new friendship. But I am only human. They say never assume, and maybe I did assume that commonality would outweigh difference, that as adults we could find commonality and discuss what may bother us or what is bothering us already. God puts people in our paths for a reason, I guess I will have to wait and see what transpires in the coming days.

Like I said the other night,
I will be heartbroken if my fellows do not rise to the mark.


Final Thought of the Night …

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“He has told, O man, what is good, and what the LORD requires of you – to do justice, to love steadfastly, and to walk humbly with your God.” – Micah 6:8



Longing for the Divine

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I’ve changed the header again. I can’t seem to stay on one photograph. I was running through some images and I came back to this one, because I guess, I am missing that component of my life as it was lived so long ago.

I’m tired and all I really want to do right now is curl up in a pew, in the chapel, before God and his angels. The photo you see above is of the rear wall mural located inside the chapel of the Seminary of St. John Vianney in Miami. I approach the chapel from the residence hall close by. The glass doors open for me and I take that first step upon the flagstones that are paved throughout the chapel. To my right and my left are tall glass doors that shudder with the breeze blowing against them.

The lights are low, save for the sacrament candle hanging to the right of the mural. As I walk down the center aisle of the chapel, my footsteps echo off the walls and reverberate through the vast empty space. I approach the altar and genuflect to the altar and greet my God in his holy place. It is said that you can take a boy out of the church, but you can never take the church out of the boy.

As defiant I am against institution and my railings against all that is ‘christian’ It in these moments that I long to be before the almighty alone before the tabernacle of God. Listening to the Litany of the Saints as chanted by the monks, I reflect on all that is holy within me. I know His voic, He has more than once spoke my name. And funny, that I was able to hear it amid the din in my head. There was a time when I could fresh recall it at will, but now I have to look for it today.

I have visited some of the most important “Churches” in Christendom and though they are grand in scale, and pronounced for their place in the living of Catholicism, it is the sacred chapel where I consecrated myself to God that I return to in my minds eye.

We are all called, to a life of holiness, whether we choose to follow that call is up to us, save for the judgment of men who would either deem us able or disabled to follow. Which I think is my biggest resentment with “Church.” Walking on the path of God is a lonely path, because no one can walk the journey for you, you must walk it alone. Because when you hear the voice you have to choose, to walk towards or run from. I don’t think I have completely run away from it.

You can’t run from God, because He is always there. You can choose to walk off the path and do what you need to do, but eventually, you find that the path looks really good from where ever you are standing and when you take that first step back onto the path, there God is waiting for you to resume your journey. “I was waiting for you, you know, I can hear Him say to me!” “Why did you go away from me?” “You can deny me and ignore me, but you must admit that my voice draws you near to me, you long to hear me call your name.”

The chant continues…

Tantum Ergo III

I must admit that the silence is beautiful, the chant fills the space with such heavenly sacred sound. All voices praising God and his heaven. The Preacher man is apt to tell us about his chapel in the Rockies where he like to nap before God and his tabernacle in Crede. There are times in the life when I muse on the thought of just walking away from all of this and finding myself in an abbey somewhere out in the hills, just me, the monks and God. It’s not like I wouldn’t have far to travel, there are plenty of Holy Places in this city of light where God’s footprint can be seen on any given street anywhere in Montreal, because “here is where it all started.”

From my front door within a few minutes walk, you can find yourself transported to a place that is otherworldly, Godly in fact. So many churches – and not a moment to spare out of my busy day to find one open where I can be alone with my God. I guess that’s my fault, that because of my stubbornness and principles, I won’t walk into a church because of politics, and I know that God is not about politics. It is at the last of the night as I sit here in the quiet before the silence and I take a few moments to contemplate the Holiness of God and His majesty.

Have you ever felt the sublime majesty of God in his holy place? Have you ever felt what it feels like to raise your voice to God and sing his praises? Do you know what it feels like to have God wrap his arms around you and hold you to his breast as you weep for the grandeur of it all? God is perfect, He is mighty, He is sublime. There is nothing that I write here, right now that I do not know. Just that I don’t take enough time during my day to remember and reflect. I guess this post shows you that I can go from the Profane to the Sacred in a matter of hours. Sometime you just gotta say “#$&%!!!”

I never said I was perfect, I said that God was perfect. I never said that I was God either. Well, it is getting late and I am exhausted and I have things to do tomorrow, it’s my day off and my home group. Maybe I will find myself a quiet corner of a chapel tomorrow before I have to chair the meeting.

Stay tuned. I may visit God with you again soon.

Isn’t this an interesting journey? I leave you with Great Expectations…

The morning finds me here at heaven’s door
A place I’ve been so many times before
Familiar thoughts and phrases start to flow
And carry me to places that I know so well
But dare I go where I don’t understand
And do I dare remember where I am
I stand before the great eternal throne
The one that God Himself is seated on
And I, I’ve been invited as a son
Oh I, I’ve been invited to come and…

Believe the unbelievable
Receive the inconceivable
And see beyond my wildest imagination
Lord, I come with great expectations

So wake the hope that slumbers in my soul
Stir the fire inside and make it glow
I’m trusting in a love that has no end
The Savior of this world has called me friend
And I, I’ve been invited with the Son
Oh I, I’ve been invited to come and…

We’ve been invited with the Son
And we’ve been invited to come and…

Believe the unbelievable
Receive the inconceivable
And see beyond our wildest imagination
Lord, we come with great expectations


Tres Deseos …

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Esto es por Arcano, en Sud America… Oye!!

Voy hoy a hablar de mis raíces, parte posteriora cuando realmente importó. La vida viví – en una gran ciudad – con una multiplicidad de influencias de muchas caminatas cubanos y latinos de los aspectos de la vida, especialmente de la comunidad. La una cosa que falto es el cierre apretado hace punto a comunidad que era la comunidad latina de Miami. Hice una opción larga hace para abrazar a una comunidad que hicieron mi vida tanto mejor que habría podido siempre estar, y que pagó la inversión apagado en espadas cuando yo más necesario él. Tan aquí está esa historia…

Cuando estaba en escuela del grado tenía una opción para abrazar español como mi segunda lengua de la estancia un gringo en el lado inglés blanco. Era el único en mi familia que abrazó la cultura, la lengua y la vida del golpe latino. La comunidad latina tenía una tapicería tan maravillosa de la vida, del amor, de la cultura y de la tradición. Era la época más asombrosa de mi vida.

La inversión de una vida en una vida bilingüe pagó apagado cuando gradué de High School secundaria porque para conseguir un trabajo en Miami, una tuvo que saber la segunda lengua. Encuentro que aquí, soy menos impulsivo aprender francés, porque era mi entrada en esta comunidad menos que hospitalaria.

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Cuál es porqué honro siempre mis raíces latinas y cubanos, porque era una búsqueda larga de la vida a aprender, a saber, a vivir entre y a amar dentro. Todos mis amigos eran Latino o el cubano y ése hicieron mi vida tanto más redonda de muchas maneras. El componente más importante a la tradición del cubano y de Latino es familia y el cuidado que toma de esa familia.

Cuando conseguí enfermo, y mi familia y amigos salieron todo a partir de mi vida, volví a Miami para conseguir listo morir, porque era realmente enfermo. Ése es cuando el Latino y la comunidad cubano caminaron adentro y sintieron bien a la familia ese I más necesario. Tenía cuidado médico superior de la muesca, tenía la familia y amigos que nunca me dejaron estar solo. Había siempre algo hacer, puebla para ver, y los lugares a ir. La oficina de los doctores llegó a ser casera lejos de hogar en esos días.

Pasé muchas horas, días y semanas en la clínica que recibía el tratamiento que para la mayor parte ahorró mi vida. Éramos amamos, nos trataron como la familia y nunca estábamos solos. Muchas de la gente que estaba en el tratamiento con para el VIH vivieron todo. Como vivo hoy. El cuidado que recibí de esos doctores, las enfermeras y el personal de ayuda formaron a hombre me convertí y el hombre usted conoce hoy. Vivo porque tan mucha gente quería que viva, y vive bien.

Uno de los únicos pesares que tenía en salir de Miami en venir a Montreal era la pérdida de la comunidad latina y cubano, de la gente, de la vida, de la tradición y del amor. Sé para un hecho que mucha gente tomó para concedido y resentido los cubanos que vinieron a Miami en esas décadas, pero para mí, era el activo más grande que un hombre joven podría siempre tener.

Cuando era un muchacho joven, trabajando como agente del recorrido, traducía visas y el papeleo especial para la gente que viajaba entre Miami y Cuba. Ése era el trabajo de recompensa que he hecho siempre en mi vida. Había rezos incontables y los regalos dados a mí sobre los años como hice este trabajo muy importante, hasta las oficinas para eso bueno de recorrido eran firebombed.

La otra parte más importante de vida de Latino era religión. Cuando estaba en seminario, cada otro día era día español, y celebramos la masa en español muchas veces a la semana, y encontraría eventual mi manera a una parroquia española donde trabajé en el ministerio de la juventud y atendí a muchas masas allí en mi parroquia.

El respecto del cubano y del latín por cultura y la religión era apenas asombroso. Era uno de los toques de luz más importantes de mi experiencia religiosa como hombre joven, como está hoy en mis estudios de la religión.

El dios en cualquier lengua es vital importante para la cultura respectiva que es parte de. Pienso que también tenido un impacto directo en mis estudios de continuación de la religión. Porque era parte en paquete el factor principal de mi vida, mi fe. Era asombroso, increíble y fantástico. Amo la tapicería religiosa multi tallada que es parte de mi existencia hoy.

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La celebración más importante para mí en mi vida del latino era cobre de senora del caridad de Nuestra:

Alrededor del año 1608, dos indios, Rodrigo y Juan nativos de Hoyos, junto con 10-year-old un muchacho auxiliar, Juan Moreno, salieron buscando la sal necesitada para preservar la carne de la casa de la matanza de Barajagua, que proveió a los trabajadores y a habitantes de Santiago del Prado, ahora conocidos como EL Cobre.

 

Ese día podían apenas alcanzar Cayo Francés, a medio camino a través de la bahía de Nipe, donde encamped para escapar la furia de una tormenta que habría rasgado su canoa frágil a los pedazos. La calma fue restaurada con amanecer, y llevaron el mar transparente. En la distancia, vieron un paquete blanco el flotar en las ondas y el acercar de ellas lentamente. Al principio ellos lo tomaron para un pájaro del mar.

 

Mientras que vino más cerca, se parecía ser una muchacha y en el último podían determinarse que era una estatua de la Virgen Maria que sostenía al niño en su brazo derecho y con una cruz del oro en su mano izquierda. La estatua fue unida a un tablón inscrito: la Virgen de la Caridad (de la soja de Yo del ` soy la Virgen de la caridad). Según el testimonio jurado de testigos, a pesar de la tormenta reciente y el movimiento de las ondas, ni la figura de la Virgen, ni su ropa, era mojadas.

 

El jefe de la estatua está de la arcilla cocida al horno cubierta con una capa pulida del polvo blanco fino, posiblemente goma del arroz, y la renovación cuidadosa reciente de la imagen reveló las características finas que las capas incontables de la pintura habían deformido. Una nariz bien formada y una cara bien-proporcio’nada con los ojos grandes, cariñosos transportan un gentleness que invite confianza y rezo.

 

La Virgen tiene cerca de 16 pulgadas de alto y sus pies se basan sobre una luna brillante que extremos rodeen en ambos lados la nube de plata donde tres cherubs separan sus alas de oro. El niño, en el lado izquierdo de la estatua, levanta una mano como si bendiga, y en su otra mano él sostenga un globo del oro.

 

La señora de la caridad, apellidada del EL Cobre porque su santuario fue construido en que el centro urbano, se convirtió en una de las preferencias religiosas de los cubanos casi inmediatamente, puesto que ella representa Ochún, el símbolo de la feminidad, del agua dulce y de la felicidad, en el culto syncretic del Afro-Cubano.

 

Varias leyendas sobre la aparición de la Virgen – hace casi 400 años – han contribuido a la atracción de esa figura entre believers, habitantes de la ciudad y visitantes en los vacationers generales, principalmente extranjeros que visitan la isla del Caribe de muchas regiones del mundo, como resultado del desarrollo rápido de la industria del ocio.

 

A petición de los veteranos de la guerra de la independencia, Benedict declaró a patroness de Cuba XV de 1916 y fue coronada solemnemente nuestra señora de la caridad en el congreso de Eucharistic llevado a cabo en Santiago de Cuba en 1936. Papa Paul VI levantó su santuario a la categoría de Basilica en 1977. De enero el 24 de 1998, en una masa celebrada durante su visita apostólica a Santiago de Cuba, papa Juan Paul II coronó la imagen una segunda vez como la reina y patrón santo de Cuba. La Virgen santa misma se reclina sobre su altar, rodeado por las flores y las esencias.

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Nunca amaré el France’s-Canadiense como amo mis raíces del cubano y de Latino. Nunca sucederá. Y ésa es la manera que la tendré.

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Si tuviera tres deseos hoy serían:

1.That I podría volver a mis raíces y ver a toda esa gente que hizo mi vida tan maravillosa.

2.That usted podría satisfacer a toda la gente que hizo esta vida posible.

3. Que podría tener toda esta gente aquí hoy aquí en este curso de la vida.

Now, try that one on for size… You’ll have to translate this page to read it unless of course you know Spanish as a second language…


Bishop Orama’s Courageous Biblical Christianity

Originally read on:“The Anglican Scotist”

Probably by now you have heard that Bishop Orama of Oyo in Nigeria claimed

Homosexuality and lesbianism are inhuman. Those who practice them are insane, satanic and are not fit to live because they are rebels to God’s purpose for man…

Though one hopes Orama was completely misquoted, still, one might reasonably suspect that this opinion is authentic to Nigerian Anglicanism and the Global South faction; it might well be that strong, international criticism will serve not to change the opinion, but merely silence it, driving it underground where it can continue to operate unseen and unheard.

I. Curious Conservative Reactions
While some Western conservatives might disavow Orama’s comments, one might be forgiven for wondering why they would bother. Here’s Father Kendall Harmon of T19:

These words are to be utterly repudiated by all of us–I hope and trust.

Well, why is that? He wrote (beackets added):

[1]We are all in the global village now, like it or not, and the world is indeed flat. So what we say needs to take seriously the resonances that it may bring out in contexts other than our own. There could hardly be a worse statement in a Western context than to say of ANYONE that he or she is “not fit to live.” [2] It immediately brings to mind the Nazi language of Lebensunwertes Leben (“life unworthy of life”) and in flood images and activities too horrendous and horrific for any of us to take in even at this historical distance from the events themselves.

According to [1], the problem is that others will hear–we live in a global village after all, and comments like this will gain a wide enough audience to most likely hurt the Separatist cause. Why? Part [2] gives Father Harmon’s answer: it will remind hearers of Nazi language. And of course he is right about that. Bishop Orama is not a Nazi or fascist so far as I know, but he has no trouble employing their Eliminationist rhetoric. Some bishop.

But I am utterly stunned by Father Harmon’s reasons for repudiating Bishop Orama’s rhetoric. There is nothing specifically Christian–no laudable Biblical principle–invoked in Father Harmon’s words. And there is nothing significantly moral either. The trouble with Bishop Orama’s words is strictly instrumental: it will hurt the cause by bringing to mind Nazi depravity. I suppose such an instrumental reason could have a moral resonance for Father Harmon: the end–Separation–justifies the means perhaps. He did not say that Bishop Orama was in error, or that Bishop Orama’s words were unscriptural or anti-Christian. The problem? Bishop Orama could hurt the cause.

Here is Greg Griffith of Stand Firm (I do not know if he is ordained like Father Harmon: no disrespect intended):

[1] About the horrible nature of the remark, the injury to the Christian witness it does, and yes, even the “rhetorical violence” it commits… I agree completely.

[2]Describing homosexuals as “unfit to live,” or implying that that sentiment is in any way part of the Gospel message, is where I get off the bus. “Life not worthy of living” is the phrase Nazis used to describe Jews, dissenting Christian clergy, the physically handicapped, the mentally retarded, and anyone else who might spoil their vision of a pure Aryan world.

[3]If being homosexual makes one unfit to live, then being the kind of sinner Bishop Orama is makes him similarly unfit to live; and of course, that is not the Gospel of Jesus, not the Good News we have been entrusted by Christ to carry to the world.

I think it is pretty clear that Griffith does alot better than Father Harmon in stating his reasons for repudiating Bishop Orama’s remarks. The remark has a “horrible nature” perhaps due to its “injury” to Christian mission and its “rhetorical violence.” On the latter count, Griffith invokes comparisons with the Nazis in [2]. He goes further than Father Harmon, saying explicitly that the Nazi message of Elimination is not part of the Gospel message: thanks for that. Finally, in [3] there is some kind of half-baked argument that Bishop Orama deserves to die if homosexuals deserve to die–and that this is not the Gospel message.

While Griffith’s response has unmistakable specific moral content, and even refers to the Goispel message, still it leaves one wondering. What exactly in the Gospel message contradicts Bishop Orama’s message? It is odd–even comic–to see biblical conservatives in the tradition of Barth and Childs run to secular notions of moral good when push comes to shove. Guys, one does not need to hear the Good news of Christ to condemn Nazis, their Eliminationist rhetoric, and rhetorical violence: one can do that on purely secular moral grounds.

II. Throwing Down the Gauntlet
When push comes to shove, and Bishop Orama’s remarks constitute a shove, does the Gospel vision of these–or any–Separatist, Anglican, biblical conservatives have the resources to issue a specifically Christian moral repudiation? Can they do better on this count than, to choose another extreme, Borg and Crossan?

Show me. I do not think you can do it, because any sound, specifically Christian moral argument that implies the events of GC2003 are permissible for Christians counts as an utter failure of the Separatist biblical vision. In other words, to make the argument condemning the bishop’s remarks, you will end up conceding too much, and if you do not conceed too much, you will not be able to condemn the remarks.

Where is the crux of the problem? The problem is that Bishop Orama has the Bible–as construed by responsible Separatist interpretation–on his side. Leviticus is clear:

If a man lies with a male as with a woman, both of them have committed an abomination; they shall be put to death; their blood is upon them.

All Scripture is of a piece, and Christ did not come to obliterate any part of the Law–not a single iota! Bishop Orama respects the Bible enough not to claim to be a biblical Christian and just pretend. His Bible says homosexuals must die–what does Father Harmon’s Bible say? Or Griffith’s? After all, Scripture is clear in Leviticus. The difference might be simply that Bishop Orama has the courage to be consistent and lift up his vision of Scripture for all the world to see, whereas other self-styled conservatives insist on hiding this unsavory part–ashamed–under a bushel.

Careful: an appeal to Authority, like the authority of a great old interpreter, is a fallacy. You ‘d have to extract the authority’s argument and let the argument stand on its own merits, and you had better hope it stands.

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From:
Father Jake Stops the World

There’s been quite a bit of discussion over the last 24 hours regarding Bishop Orama of Nigeria’s disturbing remarks. There have been condemnations of the declaration that gays are “unfit to live” from all corners of the Episcopal Church. For that we can be thankful.

Yet, even in light of these condemnations, this incident has given me cause to wonder if the sentiments expressed by Bp. Orama are really an isolated incident, or are they more broadly accepted, but just not so bluntly stated?

Mark Harris points us to an interesting article in the Boston Globe, which includes this paragraph describing a reporter’s experience at St. Stephen’s Anglican Church in Nairobi, Kenya:

…Criticizing the Episcopal Church’s embrace of gays and lesbians, the Rev. Samuel Muchiri told the 1,000 worshipers “we in Kenya feel this is not what God wants.” An usher advised a visiting reporter to “remember that Sodom and Gomorrah was demolished because there were homosexuals.” Another warned that the reporter could be assaulted if he asked worshipers about the issue, and said that America’s permissiveness toward homosexuality had led Osama bin Laden to attack…

Where are they getting these strange ideas? To some degree, they are probably being taught this by their leaders. For instance, in the same article, the Archbishop of Kenya made the following statement:

“God cannot be mocked,” said Archbishop Benjamin Nzimbi of Kenya. “Here, in the context of Kenya, if we take somebody who is polygamous and we make him a lay reader or a priest, we would be doing the wrong thing. . . . If I know somebody is a homosexual, and I make him a lay reader, or I make him a priest, or I make him a bishop, I am sanctioning what he is doing as right. I am saying ‘no’ to this, and the church is saying ‘no’ to this.”

Peter Akinola, the Archbishop of Nigeria, is also notorious for his hateful words regarding gay and lesbian Christians. With leaders like Nzimbi and Akinola at the helm, it is not surprising that bishops and clergy might feel free to perpetuate ideas such as gays and lesbians being unfit to live, and that they could be assaulted because they caused 9/11.

I think that the leaders giving either explicit or implicit permission for such rhetorical violence is a big part of the problem. But I think there is something more to it than that. In the Boston Globe article, the Primate of the Southern Cone, Gregory Venables, know as one of the more careful voices among the extremists, points us towards that “something more”:

…”Sadly, the sexuality issue isn’t the issue – it’s about Scripture,” said Archbishop Gregory J. Venables, the primate of South America. “What’s happened in the States is that they’ve moved away from the view that God has revealed himself in Scripture, and they’re rewriting that with post-modernity relativism”…

The erroneous accusation that “the States” have “moved away from the view that God has revealed himself in Scripture” might sound like nonsense to us. Most Episcopalians that I know, including myself, affirm that the Holy Scriptures are to be regarded as divine revelation, which completes natural revelation. Our difference of opinion is over the matter of how we interpret this revelation.

And, it is on this point that the Global South extremists find allies among some North Americans.

This causes some problems in the current discussions regarding rhetorical violence, and gives us reason to seek further explanations regarding some of the condemnations of Bp. Orama’s remarks. Anglican Scotist offers us a good explanation of why this supposed stance rooted in “biblical authority” is problematic:

…When push comes to shove, and Bishop Orama’s remarks constitute a shove, does the Gospel vision of these–or any–Separatist, Anglican, biblical conservatives have the resources to issue a specifically Christian moral repudiation? Can they do better on this count than, to choose another extreme, Borg and Crossan?

Show me. I do not think you can do it, because any sound, specifically Christian moral argument that implies the events of GC2003 are permissible for Christians counts as an utter failure of the Separatist biblical vision. In other words, to make the argument condemning the bishop’s remarks, you will end up conceding too much, and if you do not conceed too much, you will not be able to condemn the remarks.

Where is the crux of the problem? The problem is that Bishop Orama has the Bible–as construed by responsible Separatist interpretation–on his side. Leviticus is clear:

If a man lies with a male as with a woman, both of them have committed an abomination; they shall be put to death; their blood is upon them.

All Scripture is of a piece, and Christ did not come to obliterate any part of the Law–not a single iota! Bishop Orama respects the Bible enough not to claim to be a biblical Christian and just pretend. His Bible says homosexuals must die–what does Father Harmon’s Bible say? Or Griffith’s? After all, Scripture is clear in Leviticus. The difference might be simply that Bishop Orama has the courage to be consistent and lift up his vision of Scripture for all the world to see, whereas other self-styled conservatives insist on hiding this unsavory part–ashamed–under a bushel.

Careful: an appeal to Authority, like the authority of a great old interpreter, is a fallacy. You’d have to extract the authority’s argument and let the argument stand on its own merits, and you had better hope it stands.

The reality, which most thoughtful people accept without a second thought, is that scripture contains all things necessary for salvation, but also includes lots of other stuff as well. The argument has never been “The bible said it, I believe it, that ends it.” Otherwise, we’d be executing disobedient children, to give but one bizarre example of the biblical mandate. The debate has been over how to define what exactly is “necessary for salvation,” and what is “other stuff.”

Apparently, there are some bishops, such as Orama, who have not been informed of this particular nuance in the discussion regarding scripture. That is a rather frightening realization, it seems to me.

Regarding our continued discussion of this topic, I want to draw your attention to a recent reflection from Elizabeth Kaeton entitled What the Anglican Communion Can Learn from Dog Fights. Elizabeth affirms what the Anglican Scotist has pointed out:

…People like Fred Phelps don’t make up the hateful words on the signs they hold up during the funerals of people with AIDS or soldiers who have died in Iraq. That self-proclaimed but unlicensed minister of God takes them right out of “The Good Book.”

It is Levitical logic, of course, almost pristine in its purity and simplicity. Indeed, some of us in the LGBT community have said to our orthodox and conservative sisters and brothers that if they really believe every literal thing in Scripture, then they are compelled to pick up a rock and stone every last LGBT person to death…

But then Elizabeth continues with some thoughts that I think it is important for us all to hear:

…The worst thing we mongrel dogs can do is to allow ourselves to be baited into a blood-sport by those who glorify and are entertained by violence.

We must resist that temptation with every thing that is in us. This is not about us. It is not about homosexuality or even scriptural interpretation.

This is about power and violence and we who claim the high calling of Christ Jesus must be about peace and justice, mercy and compassion, and walking humbly with God.

This is neither our fight nor our sport. Let’s not dignify it with our blood. Let us not insult the blood that was shed for our salvation.

Let us, instead, like our Samaritan sisters and brothers in Christ, use our wit and our intelligence.

The Samaritan woman, that mongrel dog, said to Jesus, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” (Mt. 15:27)

And Jesus said to her, “O woman, great is your faith! Be it done for you as you desire.” (Mt 15:28)

May it be so for us in our day and time.

And may God have mercy on us all.

I understand that some will need to express their outrage and indignation. But let’s not allow ourselves to be baited into pointless arguments that just may tempt us to toss out our own forms of rhetorical violence.

This is not some kind of rhetorical game. We must stand against violence and oppression. But let us make our stand with intelligence, wit and dignity.

J.

 


Bishop Orama's Courageous Biblical Christianity

Originally read on:“The Anglican Scotist”

Probably by now you have heard that Bishop Orama of Oyo in Nigeria claimed

Homosexuality and lesbianism are inhuman. Those who practice them are insane, satanic and are not fit to live because they are rebels to God’s purpose for man…

Though one hopes Orama was completely misquoted, still, one might reasonably suspect that this opinion is authentic to Nigerian Anglicanism and the Global South faction; it might well be that strong, international criticism will serve not to change the opinion, but merely silence it, driving it underground where it can continue to operate unseen and unheard.

I. Curious Conservative Reactions
While some Western conservatives might disavow Orama’s comments, one might be forgiven for wondering why they would bother. Here’s Father Kendall Harmon of T19:

These words are to be utterly repudiated by all of us–I hope and trust.

Well, why is that? He wrote (beackets added):

[1]We are all in the global village now, like it or not, and the world is indeed flat. So what we say needs to take seriously the resonances that it may bring out in contexts other than our own. There could hardly be a worse statement in a Western context than to say of ANYONE that he or she is “not fit to live.” [2] It immediately brings to mind the Nazi language of Lebensunwertes Leben (“life unworthy of life”) and in flood images and activities too horrendous and horrific for any of us to take in even at this historical distance from the events themselves.

According to [1], the problem is that others will hear–we live in a global village after all, and comments like this will gain a wide enough audience to most likely hurt the Separatist cause. Why? Part [2] gives Father Harmon’s answer: it will remind hearers of Nazi language. And of course he is right about that. Bishop Orama is not a Nazi or fascist so far as I know, but he has no trouble employing their Eliminationist rhetoric. Some bishop.

But I am utterly stunned by Father Harmon’s reasons for repudiating Bishop Orama’s rhetoric. There is nothing specifically Christian–no laudable Biblical principle–invoked in Father Harmon’s words. And there is nothing significantly moral either. The trouble with Bishop Orama’s words is strictly instrumental: it will hurt the cause by bringing to mind Nazi depravity. I suppose such an instrumental reason could have a moral resonance for Father Harmon: the end–Separation–justifies the means perhaps. He did not say that Bishop Orama was in error, or that Bishop Orama’s words were unscriptural or anti-Christian. The problem? Bishop Orama could hurt the cause.

Here is Greg Griffith of Stand Firm (I do not know if he is ordained like Father Harmon: no disrespect intended):

[1] About the horrible nature of the remark, the injury to the Christian witness it does, and yes, even the “rhetorical violence” it commits… I agree completely.

[2]Describing homosexuals as “unfit to live,” or implying that that sentiment is in any way part of the Gospel message, is where I get off the bus. “Life not worthy of living” is the phrase Nazis used to describe Jews, dissenting Christian clergy, the physically handicapped, the mentally retarded, and anyone else who might spoil their vision of a pure Aryan world.

[3]If being homosexual makes one unfit to live, then being the kind of sinner Bishop Orama is makes him similarly unfit to live; and of course, that is not the Gospel of Jesus, not the Good News we have been entrusted by Christ to carry to the world.

I think it is pretty clear that Griffith does alot better than Father Harmon in stating his reasons for repudiating Bishop Orama’s remarks. The remark has a “horrible nature” perhaps due to its “injury” to Christian mission and its “rhetorical violence.” On the latter count, Griffith invokes comparisons with the Nazis in [2]. He goes further than Father Harmon, saying explicitly that the Nazi message of Elimination is not part of the Gospel message: thanks for that. Finally, in [3] there is some kind of half-baked argument that Bishop Orama deserves to die if homosexuals deserve to die–and that this is not the Gospel message.

While Griffith’s response has unmistakable specific moral content, and even refers to the Goispel message, still it leaves one wondering. What exactly in the Gospel message contradicts Bishop Orama’s message? It is odd–even comic–to see biblical conservatives in the tradition of Barth and Childs run to secular notions of moral good when push comes to shove. Guys, one does not need to hear the Good news of Christ to condemn Nazis, their Eliminationist rhetoric, and rhetorical violence: one can do that on purely secular moral grounds.

II. Throwing Down the Gauntlet
When push comes to shove, and Bishop Orama’s remarks constitute a shove, does the Gospel vision of these–or any–Separatist, Anglican, biblical conservatives have the resources to issue a specifically Christian moral repudiation? Can they do better on this count than, to choose another extreme, Borg and Crossan?

Show me. I do not think you can do it, because any sound, specifically Christian moral argument that implies the events of GC2003 are permissible for Christians counts as an utter failure of the Separatist biblical vision. In other words, to make the argument condemning the bishop’s remarks, you will end up conceding too much, and if you do not conceed too much, you will not be able to condemn the remarks.

Where is the crux of the problem? The problem is that Bishop Orama has the Bible–as construed by responsible Separatist interpretation–on his side. Leviticus is clear:

If a man lies with a male as with a woman, both of them have committed an abomination; they shall be put to death; their blood is upon them.

All Scripture is of a piece, and Christ did not come to obliterate any part of the Law–not a single iota! Bishop Orama respects the Bible enough not to claim to be a biblical Christian and just pretend. His Bible says homosexuals must die–what does Father Harmon’s Bible say? Or Griffith’s? After all, Scripture is clear in Leviticus. The difference might be simply that Bishop Orama has the courage to be consistent and lift up his vision of Scripture for all the world to see, whereas other self-styled conservatives insist on hiding this unsavory part–ashamed–under a bushel.

Careful: an appeal to Authority, like the authority of a great old interpreter, is a fallacy. You ‘d have to extract the authority’s argument and let the argument stand on its own merits, and you had better hope it stands.

****************************
From:
Father Jake Stops the World

There’s been quite a bit of discussion over the last 24 hours regarding Bishop Orama of Nigeria’s disturbing remarks. There have been condemnations of the declaration that gays are “unfit to live” from all corners of the Episcopal Church. For that we can be thankful.

Yet, even in light of these condemnations, this incident has given me cause to wonder if the sentiments expressed by Bp. Orama are really an isolated incident, or are they more broadly accepted, but just not so bluntly stated?

Mark Harris points us to an interesting article in the Boston Globe, which includes this paragraph describing a reporter’s experience at St. Stephen’s Anglican Church in Nairobi, Kenya:

…Criticizing the Episcopal Church’s embrace of gays and lesbians, the Rev. Samuel Muchiri told the 1,000 worshipers “we in Kenya feel this is not what God wants.” An usher advised a visiting reporter to “remember that Sodom and Gomorrah was demolished because there were homosexuals.” Another warned that the reporter could be assaulted if he asked worshipers about the issue, and said that America’s permissiveness toward homosexuality had led Osama bin Laden to attack…

Where are they getting these strange ideas? To some degree, they are probably being taught this by their leaders. For instance, in the same article, the Archbishop of Kenya made the following statement:

“God cannot be mocked,” said Archbishop Benjamin Nzimbi of Kenya. “Here, in the context of Kenya, if we take somebody who is polygamous and we make him a lay reader or a priest, we would be doing the wrong thing. . . . If I know somebody is a homosexual, and I make him a lay reader, or I make him a priest, or I make him a bishop, I am sanctioning what he is doing as right. I am saying ‘no’ to this, and the church is saying ‘no’ to this.”

Peter Akinola, the Archbishop of Nigeria, is also notorious for his hateful words regarding gay and lesbian Christians. With leaders like Nzimbi and Akinola at the helm, it is not surprising that bishops and clergy might feel free to perpetuate ideas such as gays and lesbians being unfit to live, and that they could be assaulted because they caused 9/11.

I think that the leaders giving either explicit or implicit permission for such rhetorical violence is a big part of the problem. But I think there is something more to it than that. In the Boston Globe article, the Primate of the Southern Cone, Gregory Venables, know as one of the more careful voices among the extremists, points us towards that “something more”:

…”Sadly, the sexuality issue isn’t the issue – it’s about Scripture,” said Archbishop Gregory J. Venables, the primate of South America. “What’s happened in the States is that they’ve moved away from the view that God has revealed himself in Scripture, and they’re rewriting that with post-modernity relativism”…

The erroneous accusation that “the States” have “moved away from the view that God has revealed himself in Scripture” might sound like nonsense to us. Most Episcopalians that I know, including myself, affirm that the Holy Scriptures are to be regarded as divine revelation, which completes natural revelation. Our difference of opinion is over the matter of how we interpret this revelation.

And, it is on this point that the Global South extremists find allies among some North Americans.

This causes some problems in the current discussions regarding rhetorical violence, and gives us reason to seek further explanations regarding some of the condemnations of Bp. Orama’s remarks. Anglican Scotist offers us a good explanation of why this supposed stance rooted in “biblical authority” is problematic:

…When push comes to shove, and Bishop Orama’s remarks constitute a shove, does the Gospel vision of these–or any–Separatist, Anglican, biblical conservatives have the resources to issue a specifically Christian moral repudiation? Can they do better on this count than, to choose another extreme, Borg and Crossan?

Show me. I do not think you can do it, because any sound, specifically Christian moral argument that implies the events of GC2003 are permissible for Christians counts as an utter failure of the Separatist biblical vision. In other words, to make the argument condemning the bishop’s remarks, you will end up conceding too much, and if you do not conceed too much, you will not be able to condemn the remarks.

Where is the crux of the problem? The problem is that Bishop Orama has the Bible–as construed by responsible Separatist interpretation–on his side. Leviticus is clear:

If a man lies with a male as with a woman, both of them have committed an abomination; they shall be put to death; their blood is upon them.

All Scripture is of a piece, and Christ did not come to obliterate any part of the Law–not a single iota! Bishop Orama respects the Bible enough not to claim to be a biblical Christian and just pretend. His Bible says homosexuals must die–what does Father Harmon’s Bible say? Or Griffith’s? After all, Scripture is clear in Leviticus. The difference might be simply that Bishop Orama has the courage to be consistent and lift up his vision of Scripture for all the world to see, whereas other self-styled conservatives insist on hiding this unsavory part–ashamed–under a bushel.

Careful: an appeal to Authority, like the authority of a great old interpreter, is a fallacy. You’d have to extract the authority’s argument and let the argument stand on its own merits, and you had better hope it stands.

The reality, which most thoughtful people accept without a second thought, is that scripture contains all things necessary for salvation, but also includes lots of other stuff as well. The argument has never been “The bible said it, I believe it, that ends it.” Otherwise, we’d be executing disobedient children, to give but one bizarre example of the biblical mandate. The debate has been over how to define what exactly is “necessary for salvation,” and what is “other stuff.”

Apparently, there are some bishops, such as Orama, who have not been informed of this particular nuance in the discussion regarding scripture. That is a rather frightening realization, it seems to me.

Regarding our continued discussion of this topic, I want to draw your attention to a recent reflection from Elizabeth Kaeton entitled What the Anglican Communion Can Learn from Dog Fights. Elizabeth affirms what the Anglican Scotist has pointed out:

…People like Fred Phelps don’t make up the hateful words on the signs they hold up during the funerals of people with AIDS or soldiers who have died in Iraq. That self-proclaimed but unlicensed minister of God takes them right out of “The Good Book.”

It is Levitical logic, of course, almost pristine in its purity and simplicity. Indeed, some of us in the LGBT community have said to our orthodox and conservative sisters and brothers that if they really believe every literal thing in Scripture, then they are compelled to pick up a rock and stone every last LGBT person to death…

But then Elizabeth continues with some thoughts that I think it is important for us all to hear:

…The worst thing we mongrel dogs can do is to allow ourselves to be baited into a blood-sport by those who glorify and are entertained by violence.

We must resist that temptation with every thing that is in us. This is not about us. It is not about homosexuality or even scriptural interpretation.

This is about power and violence and we who claim the high calling of Christ Jesus must be about peace and justice, mercy and compassion, and walking humbly with God.

This is neither our fight nor our sport. Let’s not dignify it with our blood. Let us not insult the blood that was shed for our salvation.

Let us, instead, like our Samaritan sisters and brothers in Christ, use our wit and our intelligence.

The Samaritan woman, that mongrel dog, said to Jesus, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” (Mt. 15:27)

And Jesus said to her, “O woman, great is your faith! Be it done for you as you desire.” (Mt 15:28)

May it be so for us in our day and time.

And may God have mercy on us all.

I understand that some will need to express their outrage and indignation. But let’s not allow ourselves to be baited into pointless arguments that just may tempt us to toss out our own forms of rhetorical violence.

This is not some kind of rhetorical game. We must stand against violence and oppression. But let us make our stand with intelligence, wit and dignity.

J.

 


Labels … Let us Reflect on them …

krystallnacht.jpg

Krystalnacht – The Night of the Broken Glass…
The Beginning of The Holocaust

auschwitz-birkenau_memorial-copyb.jpg

arbeit-macht-frei.jpg

Work Makes You Free …

buchenwald.jpg

A Survivor from Buchenwald

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Yad Vashem – Jerusalem Holocaust Memorial

 

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Auschwitz – Concentration Camp

****************************************

Red Ribbon

The Red Ribbon – Synonymous for AIDS

Pride Flag

The Pride Flag – Proud Symbol for all things Gay

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The Names Project AIDS Memorial Quilt – For all those who died from AIDS
My friends,My family, My brothers and sisters…

yellow_star_of_david.jpg

The JEW – The Star of David used during the Holocaust …
**********************************

You who live safe
In your warm houses,
You who find, returning in the evening,
Hot food and friendly faces:
Consider if this is a man
Who works in the mud
Who does not know peace
Who fights for a scrap of bread
Who dies because of a yes and a no.
Consider if this is a woman,
Without hair and without name
With no more strength to remember,
Her eyes empty and her womb cold
Like a frog in winter

Meditate that this came about:
I commend these words to you.
Carve them in your hearts
At Home, in the street,
Going to bed, rising;
Repeat them to your children,

Or may your house fall apart,
May illness impede you,
May your children turn their faces from you.

Primo Levi

Survival in Auschwitz

 

pink-triangle-3.gif

The Homosexual – Also Used during the Holocaust …

fateless_240.jpg

A Young Man – Hungarian Jewish Boy –
From Fateless, the Motion Picture

dach-id.jpg

The Label Chart Used By the Nazi Party within
the Death Camps and Concentration Camps to
Identify people…
Location, Ethnicity, Area, Orientation, Religious Affiliation

 

There weren’t only Jews in the Camps…

silencedeath.png

The ACT UP slogan for Gay and AIDS circa 1980

jc.jpg

What Would Jesus Do???

diploma1a1.jpg

This is my Label – I earned every hour of it, with Pride…

pride-arm2.jpg

We Should Be Proud, but we should remember what labels have done to millions world wide over the Decades. I think it is time to move past them, to stop labeling and Outing people. I think we need to learn to live together PEACEFULLY in order to stop the killing of ALL people around the world…

THAT WE SHOULD REMEMBER – SO THAT WE NEVER FORGET!!


Should the Crucifix be banned from the Public Square???

mount-royal-cross-a.gif

Originally found on: Neil McKenty’s Blog. 

A militant secularist group wants the municipality of Verdun to remove the crucifix from its council chambers. The mayor has flatly refused. His argument seems to be that the crucifix is intimately bound up with the Catholic founders of the island of Montreal. Furthermore, if secularists successfully remove the crucifix in Verdun, will the crucifix at the City of Montreal be next and after that will they want the Cross dismantled and removed from high atop Mount Royal?

But is it possible the secularists have point when they argue displaying the crucifix in the public square violates the doctrine of separation of church and state? A crucifix in this case is a double symbol. It points toward history and it points toward religion. There is no doubt the crucifix in Montreal commemorates the history of the city’s founding by Catholic explorers from France. It also points to the Catholic religion.

But we now live in a pluralistic society. Suppose in this day and age a militant group of Jews wanted the menora displayed in Montreal’s council chambers.

Would we be better off if Montreal were to stay religiously neutral by banning all crucifixes. Or would that be a distortion of the city’s Catholic heritage?

What do you think?

*******************************

This was my response to this question:

In Montreal, reasonable accommodation is on the table in religious circles. It is no wonder that some groups are trying to “Cleanse” Montreal of certain items, peoples, and traditions just because they do not fit the mold of some.

If it is not one thing it is another in this city. We cannot strip the Catholic nature and tradition of this city because religious tradition is the base cult of belief. If someone is so threatened by the visage of religious items, then I have to ask, what is the problem they have with themselves?

It is a forgone conclusion that when people have issues with someone or something, it is a direct reflection of what they feel inside themselves. In Verdun no less… They are so backwards to begin with – having lived there I know.

I think this is pointless argument. But you know there are always some religious fanatic at either end of the spectrum. I have a BA in Religious Studies and I am acutely aware of the religious bias and hatred in this city. It’s really sad…

I would hate to see some group lobby to take the cross off the mountain, There would be a war for souls there!!!


Wednesday… The First Day

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graduate-student-pic.jpg


Should Suicide be a Sin??? Discuss…

 

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Originally read on: Neil McKenty Blog.

“Today a 26-year old Vatican police officer named Alessandro Benedetti commited suicide in the bathroom of his barracks near the Pope’s private quarters. He left a suicide note which referred to the fact his girl friend recently left him.

A papal spokesperson said the Holy Father was grieving and he “trusts the young man’s soul to the compassion of God.”

The 1997 Cathechism of the Catholic Church says suicide is one of the gravest sins and results in damnation. When I was growing up a Catholic suicide could not be buried in consecrated ground.

However, the Catechism also says a person who suicides “may not be fully culpable if suffering grave psychological disturbance, anguish, or grave fear of hardship, suffering or torture.”

Wouldn’t it be better to drop all this mumbo jumbo and simply admit that suicide is not a sin?”

This question is asked within the context of Catholicism, not Evangelical Christianity.


In pictures: Germany's biggest synagogue

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Germany’s biggest synagogue, on Rykestrasse in Berlin, has reopened after a lavish restoration.

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Rabbi Chaim Roswaski, who presided at the ceremony, described the reconstruction as “a miracle”.

_44089737_torah_carry_afp416.jpg

Friday’s inauguration saw rabbis bringing the Torah to the synagogue, in a ceremony witnessed by political leaders and Holocaust survivors from around the world.

_44089858_interior_crowd_ap416.jpg

The synagogue was set ablaze on Kristallnacht, or the Night of Broken Glass, in 1938.

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The synagogue, with a 1,200-person capacity, has been described as one of the jewels of Germany’s Jewish community.


In pictures: Germany’s biggest synagogue

_44089732_interiorstar_afp220.jpg

Germany’s biggest synagogue, on Rykestrasse in Berlin, has reopened after a lavish restoration.

_44089736_rabbis_ap416.jpg

Rabbi Chaim Roswaski, who presided at the ceremony, described the reconstruction as “a miracle”.

_44089737_torah_carry_afp416.jpg

Friday’s inauguration saw rabbis bringing the Torah to the synagogue, in a ceremony witnessed by political leaders and Holocaust survivors from around the world.

_44089858_interior_crowd_ap416.jpg

The synagogue was set ablaze on Kristallnacht, or the Night of Broken Glass, in 1938.

_44089731_inauguration_afp416.jpg

The synagogue, with a 1,200-person capacity, has been described as one of the jewels of Germany’s Jewish community.