• Should churches use e-mail? Or indeed blogging?

    Yesterday’s post about the internet and what we can learn from the demise of HMV didn’t raise that many comments but it certainly did the rounds, being more shared on Facebook than anything that I’ve written in months. It was picked up as a conversation topic by the Anglican Church of Canada’s The Conversation too. I think The Conversation is a private social network which that church runs. I’m interested in that in itself but I’m going to leave learning about that for another day.

    Today I want to pick up on something that was said in the comments. This came in from Bosco:

    I’m not as convinced as you about the value of email. Convince me. I suspect it is a dying medium – but we should still hop on while it is still alive, conscious that young people don’t use it. It is still-useful last millennium technology.

    I know what Bosco is talking about. The use of email is often said to be falling and falling much faster amongst the young than the old.  (Oops, I mean younger and older, don’t I?).

    I’ve a feeling that email is not going away quite that fast. More that it is changing. It seems to me that as people are getting more and more ways of communicating then they naturally choose the most appropriate for what it is they want to communicate.

    If you want to meet up with friends, it is much easier to plan things on a social network than by email. However, that presumes that you are all on the same system.

    Ubiquity is the thing here. Most people I know are on Facebook. However just about everyone I want to communicate with has an email account.

    Email is good for some things. Twitter for others. Facebook for others.

    Depends on audience, urgency and what I’m trying to say.

    As a sideline, I’d say that I’m seeing a decline in blogging. And paradoxically a continued rise in the importance of blogging.

    It seems to me that there are fewer blog posts being written. Quite a number of people who have tried the blogging lark are finding it a bit of a bind and giving up. After all, social networks beat blogging as a way of letting your mates know what is in your head every minute during the day and that was what a lot of people were using blogs for.

    The blogs that are lasting are, unsurprisingly, those where the author has a clear idea of what they are trying to communicate. I think I’m like a number of people who are keeping up the stream of consciousness on twitter whilst saving blog posts for more substantial posts. Fewer blog posts – better quality. What’s not to like?

    I think that I primarily use blogging to perform and converse, email to inform and converse and preaching and social networks to beguile and converse. However that may just be me. The primary thing is that they are all about conversation.

    Some of the choices that people make about their choice of online communication medium are all about tone. Email has become a relatively formal way of communicating. My guess is that it is still the case that most people communicate more by using email than social networks when they are working whilst the opposite may be true when they are not working.

    Am I right about that?

11 responses to “We should be wary of declaring martyrs”

  1. Eamonn Avatar

    Agree totally. I find myself in a comparable position vis-à-vis the mass canonisations of the ‘martyrs’ of the Spanish Civil War, which assume that all those worthy of commemoration were on the same side.

  2. Michael Russell Avatar

    Anyone killed for professing their faith is a martyr. ISIS is an equal opportunity martyring machine. The various faith communities targeted, including Islamic ones, should build common ground to dismember ISIS. I simply fail to see the point in quibbling about who is a real martyr and who is not.

    1. Kelvin Avatar

      Is it your view that someone is a martyr for Christianity because they cannot recite a verse from the Qur’an?

      It seems to me that whilst some men and women of violence are being claimed to be martyrs if they should be shot by law enforcement agencies whilst pursuing paths of terror that there’s a huge amount to be gained by determining who is a martyr and who isn’t.

      1. Bro David Avatar
        Bro David

        Not being able to explain a quranic verse was merely a way of discerning if someone was not Muslim. However, is it not just as great a presumption to think they weren’t martyrs, as to think that they were.

        The early church seemed to accept that all who were crucified or sent to the lions for their Christianity were martyrs. Perhaps not all did so as a statement of faith, but were nominal Christians caught up with the rest. But the church didn’t seem obliged to footnote who didn’t qualify.

        I’m not sure that I understand why your are hesitant. It seems a quibble. I don’t think anyone is leaning toward canonization here, just speaking of them as a whole.

  3. Jo Avatar
    Jo

    The SEC still keeps the feast of Charles, King and Martyr. I don’t think we get to be too narrow in defining who is or isn’t a martyr.

    1. Kelvin Avatar

      Actually, Jo – that’s not quite right. The SEC keeps the commemoration of “Charles I, King, 1649”

      There’s no mention of him being a martyr in the calendar (and the current calendar superseded and replaced the one in the prayer book). There are plenty of people who are named as martyrs such as Agnes the week before Charles or indeed “Charles Mackenzie of Central Africa, Bishop, Missionary, Martyr, 1862” the very day after Charles.

      It would appear that rather careful thought was given to whether to describe Charles as a martyr and though he is included in the calendar (not least for founding one of our dioceses) any notion of martyrdom is absent.

      1. Jo Avatar
        Jo

        Thanks for the correction, I hadn’t realised there was that detail of difference between the SEC and CofE.

  4. Father David Avatar
    Father David

    Of course, King Charles was a Martyr and is commemorated as such on January 31st each year. The trouble is that Anglicans have no real mechanism for declaring people to be saints or martyrs. Having referred to two recent horrific incidents on the African continent where Christians were slaughtered simply for being Christians, I wonder what the Provost of Glasgow thinks about the Ugandan Martyrs of the 19th century and would you personally regard them to be martyrs? As you know 23 Anglicans and 22 Roman Catholics were killed by the Kabaka for refusing to submit to King Mwanga’s corporal intimacies. The Roman Catholics were beatified in 1920 and canonised in 1964 but what of our Anglican Ugandan brothers – where they equally to be regarded as martyrs, or would you deny them that honorific title?

    1. Kelvin Avatar

      The Scottish Episcopal Calendar is again very clear: “Charles Lwanga and his companions, 1886, Janani Luwum, Bishop, 1977, Martyrs of Uganda”

      I have no idea why anyone would say that the SEC has no means of declaring someone to be a martyr. Not only do we have such a mechanism, we use it.

  5. Father David Avatar
    Father David

    It would be interesting to know how this mechanism works in the SEC in deciding who is eligible to join the noble army of martyrs? Bishop Edward King of Lincoln is widely regarded as a saint South of the Border. I think it was Archbishop Lang who was asked how it was decided that Bishop King had reached sainthood status and the answer was that he was given a Collect, Epistle and Gospel to commemorate his saint’s day – 8th March, the day of his Heavenly Birthday.

  6. Harry Campbell Avatar
    Harry Campbell

    “We strongly condemn such atrocities, whether they are Ethiopians are not,” the Ethiopian communications minister Redwan Hussein told AFP.
    http://www.theguardian.com/world/2015/apr/19/isis-video-purports-to-show-massacre-of-two-groups-of-ethiopian-christians

    What a shame the Archbishop couldn’t have said something similarly inclusive about the victims of the Kenyan massacre, and all such massacres, without caring about what their religion affiliation may or may not have been.

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