“The love of husband and wife is the force that welds society together. Men will take up arms and even sacrifice their lives for the sake of this love. St. Paul would not speak so earnestly about this subject without serious reason; why else would he say, “Wives, be subject to your husbands, as to the Lord?” Because when harmony prevails, the children are raised well, the household is kept in order, and neighbors, friends, and relatives praise the result. Great benefits, both of families and states, are thus produced. When it is otherwise, however, everything is thrown into confusion and turned upside-down.”
St. John Chrysostom, Homily 20 on Ephesians
Holy Cross, Calgary
O God, you have assured the human family of eternal life through Jesus Christ our Saviour. Deliver us from the death of sin and raise us to new life in him, who lives and reigns with you and the Holy Spirit, one God, now and for ever.
For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.
The English poet and Anglican priest, John Donne, once penned that ‘No man [sic] is an island, entire unto itself; every man [sic] is piece of the continent.’ In this phrase, Donne is highlight an important reality for our lives; we exist amid a myriad of relationships. In fact, if we look at scripture, we see this even more profoundly. We are created to be a people, and our Christian lives are to be lived amid the tapestry of relationships and structures of the Body of Christ. Yes, I can point to myself and say, “I am a Christian”, or” I am an Anglican”. These statements may be true in some respects, but it would be more appropriate to say, “I belong to the body of Christ”, or “I belong to the Anglican community”. My faith is not an isolated island in which I reside…
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An Ontological and Teleological Response to the Imago Dei in Disability Theology
Disability theology has challenged traditional theological interpretations of the image of God, having found them insufficient for the task of including persons with disabilities. The way in which disability theology shapes these theological interpretations has also placed limits on our understanding of God and humanity. This paper criticizes the application of disability theory to disability theology and seeks to establish a universal access approach to identity and dignity through the image of God using an ontological and teleological understanding of the image of God applicable to all people, disabled or not and Christian or not. Read more