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from BBC News (UK)
Detectorists find huge Chew Valley Norman coin hoard
A huge hoard of silver coins dating back to the aftermath of the Battle of Hastings could be declared as treasure. The 2,528 silver coins were found in the Chew Valley, north-east Somerset, by a group of metal detectorists. Lisa Grace and Adam Staples, who unearthed the bulk of the hoard, said: "We've been dreaming of this for 15 years but it's finally come true." The British Museum said it was the second largest find of Norman coins ever in the UK.
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from Business Day
South Africa's premier daily business newspaper.
Land degradation, biomass loss and climate change are intertwined, whether in the Amazon or a savannah.
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from The North American Anglican
Media/News Company: "A journal of orthodox theology in the Anglican tradition"
THE OLD RELIGION
No Christian communion asks itself what it is more than my own Anglican one. Protestant or Catholic? Traditional or Evangelical? Calvinist or Zwinglian? The question of Anglican identity is too often treated as a matter of theology or liturgics. Overeager liturgists (of both the Anglo-Catholic or High Reformed varieties) accumulate lists of Anglican ritual “distinctives,” and treat the ones they like as though they constitute the substantive anchors of Anglican belief and practice. Meanwhile academic historians dissect the English Reformers’ minds to reveal their doctrinal opinions, making our reformation here a “fundamentally Calvinist” thing, there “a Zwinglian affair.” Anglican identity, in the hands of liturgists, becomes a towering heap of sacramentals, vestments, and rubrics; for academics, it is a pile of documents and dates. This unfruitful and discordant situation only serves the enemies of traditionalist Anglicans: for both Roman partisans and progressive Anglicans, the English Church constituted itself as a new religion at the time of the Reformation. Indeed, this situation gives both of these disparate parties what they want: for liberal Anglicans, a church beholden to no tradition but its own–free to administer same-sex and transgender blessings, women’s orders, easy divorce, and freewheeling biblical interpretation–and for Roman partisans, the elimination of another irritating competitor to their claim of universal, exclusive access to the Apostolic Faith.
No Christian communion asks itself what it is more than my own Anglican one. Protestant or Catholic? Traditional or Evangelical? Calvinist or Zwinglian? The question of Anglican identity is too often treated as a matter of theology or liturgics. Overeager liturgists (of both the Anglo-Catholic or High Reformed varieties) accumulate lists of Anglican ritual “distinctives,” and treat the ones they like as though they constitute the substantive anchors of Anglican belief and practice. Meanwhile academic historians dissect the English Reformers’ minds to reveal their doctrinal opinions, making our reformation here a “fundamentally Calvinist” thing, there “a Zwinglian affair.” Anglican identity, in the hands of liturgists, becomes a towering heap of sacramentals, vestments, and rubrics; for academics, it is a pile of documents and dates. This unfruitful and discordant situation only serves the enemies of traditionalist Anglicans: for both Roman partisans and progressive Anglicans, the English Church constituted itself as a new religion at the time of the Reformation. Indeed, this situation gives both of these disparate parties what they want: for liberal Anglicans, a church beholden to no tradition but its own–free to administer same-sex and transgender blessings, women’s orders, easy divorce, and freewheeling biblical interpretation–and for Roman partisans, the elimination of another irritating competitor to their claim of universal, exclusive access to the Apostolic Faith.
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from Northern Ag Network
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from The Spokesman-Review
Newspaper in Spokane, Washington
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