Gay partnerships – how far should we go in tolerating ‘evangelicals’ who endorse them?


The Bishop of Liverpool, James Jones(£), and Baptist minister Steve Chalke have both recently come out in support of the church affirming monogamous gay (sexual) partnerships.

James Jones says that gay partnerships are among a number of major moral issues where ‘the church allows a large space for a variety of nuances, interpretations, applications and disagreements’.

Steve Chalke has written a special liturgy for gay partnerships that he has published on his Oasis charity website along with a full ‘evangelical exegesis’ of his pro-gay stance (More hereand here).

The House of Bishops’ pastoral statement on civil partnerships of July 2005 specifically precludes the clergy of the Church of England from conducting services of blessing for those who have entered into a civil partnership.

It states: ‘Clergy of the Church of England should not provide services of blessing for those who register a civil partnership.’

Steve Clifford, general director of the Evangelical Alliance (EA), has said that he believes the conclusions Chalke has come to on same-sex relationships are wrong. He has also expressed ‘sadness and disappointment’ at the way Chalke, an EA member, ‘has not only distanced himself from the vast majority of the evangelical community here in the UK, but indeed from the Church across the world and 2,000 years of biblical interpretation’. 

And yet both Justin Welby, the new archbishop of Canterbury, and Steve Clifford seem committed to an ongoing dialogue with those with whom they disagree. Welby has called for the church to disagree ‘gracefully’ over gay marriage and Clifford has stressed that ‘as we have this discussion let's remember that Jesus requires us to disagree without being disagreeable’.

Am I alone in finding this all rather disturbing?

To Jones and Chalke, the issue of whether or not one should bless gay partnerships is a secondary issue on which evangelicals can legitimately take different positions – in other words both views (acceptance and rejection of gay partnerships) fall within the boundaries of evangelicalism. 

Neither is offering his resignation. This is particularly interesting given that the Courage Trust resigned from EA in 2002 when it decided to take the same position on gay partnerships that Chalke is now espousing and affirming.  

But it seems to me also that, in spite of Clifford’s and Welby’s clear personal stance on the issue (both take the orthodox position that the only context for sex is within monogamous, heterosexual marriage), in practice they appear to regard gay partnerships as being in the category of what Paul called ‘disputable matters’,  issues (of the Romans 14 and 1 Corinthians 8 & 10 variety) on which evangelical Christians can legitimately disagree and yet remain 'in fellowship'.

I say ‘in practice’ because they appear to be taking the view that those who hold to and teach Jones’ and Chalke’s view on gay partnerships should be debated with ‘gracefully’ and ‘agreeably’ rather than being disciplined.

This approach seems to be at odds with EA's own official position which reads as follows (emphasis mine):

'We believe both habitual homoerotic sexual activity without repentance and public promotion of such activity are inconsistent with faithful church membership. While processes of membership and discipline differ from one church to another, we believe that either of these behaviours warrants consideration for church discipline

EA appears not to be abiding by its own policy but a far more important question is, 'Does ongoing 'gracious debate' square with what the Bible teaches?' I’m not at all sure that it does.

The ‘one man, one woman, for life’ (marriage) context for sexual relations of Genesis 2:24 is a creation ordinance for all mankind. Furthermore the complementarity and permanence of the marriage relationship mirrors the complementarity and permanence of Christ’s relationship with his body (and bride) the church (Ephesians 5:22-33).

Old Testament teaching on sexuality (detailed in Leviticus 18 & 20) makes it very clear that the only proper context for sexual relations is within (heterosexual) marriage. These two chapters straddle Leviticus 19 with its injunctions to ‘Be Holy because I the Lord am holy’ (19:2) and to ‘love your neighbour as yourself’ (19:18).

Jesus upholds the creation ordinance of marriage (Matthew 19:4-6) and indicates that sexual purity goes beyond mere actions to thoughts and motivations (Matthew 5:27-32).

Paul points out the unique nature of sexual sin (porneia) in that it involves sin ‘against one’s own body’ (1 Corinthians 6:18-20) and argues that sexual purity is part of sanctification, living a holy life (1 Thessalonians 4:3-8).

Furthermore we receive the grave warning in Revelation (21:8 and 22:15) that the unrepentant sexually immoral are destined for the lake of fire and will not partake of the tree of life.

The book of Hebrews (10:26) tells us that ‘If we deliberately keep on sinning after we have received the knowledge of the truth, no sacrifice for sins is left, but only a fearful expectation of judgment and of raging fire that will consume the enemies of God’.

The Bible is also very clear that homosexual practice in particular, as well as being included within the boundaries of sexual immorality (porneia), is also a specific marker of a society that has turned its back on God – Genesis 19, Judges 19 and Romans 1 are familiar examples.

Jesus himself calls the church of Thyatira to repentance over ‘(tolerating) that woman Jezebel’ who ‘by her teaching’ ‘misleads my servants into sexual immorality’ (Revelation 2:20-25).

Sex outside marriage is viewed very seriously indeed in Scripture but false teaching which leads people into sexual sin is viewed even more seriously (Luke 17:1-2) and warnings about the affirmation and endorsement of sexual immorality (2 Peter 2 and Jude are poignant examples) are particularly strong.

Those who lead ‘little ones’ astray (Matthew 18:6), like those they mislead, are in great danger. This is why it is so important for us to exercise godly discipline with them (Matthew 18:15-20; Luke 17:3-4; Galatians 6:1; James 5:19, 20) for their own sakes, as well as for those who they might mislead or have already misled.

Those who raise these uncomfortable issues in the church are often are told ‘not to judge’, but the Bible is very clear that in the case of sexual immorality or false teaching it is actually our responsibility as Christians to ‘judge’ and to exercise discipline (1 Corinthians 5:1-13).

When there was a serious issue that threatened the integrity of the early church (with whole groups being led astray) the apostles called a council. We read about it in Acts 15. The matter (in that case circumcision) was seen as serious and meriting prompt action. It is interesting that one of the conclusions of that first council was that all Christians were to avoid sexual immorality (Acts 15:29). When the church has encountered other serious issues throughout the centuries councils have similarly been called to bring resolution.

I am no expert on church history and cannot ever recall a church council specifically on sexual morality but I can also not recall a time in history when senior church leaders sought to affirm or bless sexual behaviour that the Bible clearly teaches is immoral.

Can we imagine the apostle Paul leaving a situation like this to smoulder and fester? Would he not rather have urged his co-workers to ‘command certain men not to teach false doctrines’ (1 Timothy 1:3) and to ‘gently instruct in the hope that God will grant repentance’ (2 Timothy 2:25). Would he have not insisted that false teachers ‘must be silenced’ (Titus 1:11)? 

Do we really think that Jesus himself, given his clear warnings about the dangers of false teaching, would have allowed a situation like this to persist unchallenged? Should we be acting any differently? Is it really enough to ‘disagree without being disagreeable’ and to debate ‘gracefully’?   

When false teaching is allowed to fester in the church, and when godly discipline is not exercised with those who are propagating it, whole households, churches and communities can be ruined (Titus 1:11).

I am becoming increasingly uneasy about how we evangelicals have allowed this particular situation to drift. I believe that the time for tolerance and discussion is over and that we need now to act.  
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The real meaning of Easter: Why did Jesus Christ have to die?


‘Agnus Dei’(literally Lamb of God) is an oil painting of a bound lamb upon an altar by Francisco de Zurbarán which was started in 1636 and completed in 1640. 

The version opposite is one of six painted by the artist and hangs in the San Diego Museum of Art, USA.

It represents the teaching right at the very heart of the Christian faith whereby God makes peace with estranged and condemned human beings through the death of his Son Jesus Christ on a Roman cross.

Jesus is called the ‘Lamb of God’ because his death was an act of ‘substitutionary atonement’.

In other words Jesus died in our place receiving the judgement and wrath that our sins deserved.

We remember it on Good Friday, the day after the Jewish Passover.

This concept of ‘dying in our place’ has its roots in the very first book of the Bible -  in Genesis 3 -   where God protected Adam and Eve from his deserved judgement by turning them out of the garden of Eden and clothing them in the skin of slaughtered animals.

The theme is similarly central to Abraham’s offering of his son Isaac when God produced a sheep as a substitute.  

Also in the Passover, preceding the Exodus, the blood of a firstborn lamb smeared on the doorposts and lintels of Israelite homes protected them from the wrath of God that fell on the Egyptians. God ‘passed them over’ and did not give them what they deserved.

Substitutionary atonement is also the basis of the Jewish sacrificial system whereby bulls, goats, sheep and pigeons were killed instead of the people to forestay God’s wrath, and also the Day of Atonement, six months after Passover, where one goat carrying the nation’s sin was slaughtered in the place of the people and a second was sent out into the wilderness never to return.

All of these were imperfect means by which a temporary reprieve was achieved for sinful human beings. They all foreshadow the death of Jesus, the Lamb of God on the cross. As Revelation, the last book in the Bible declares, Jesus was ‘the Lamb who was slain from the creation of the world’ (13:8).

As the writer of Hebrews informs us, ‘the same sacrifices repeated endlessly year after year’ can never ‘make perfect those who draw near to worship’ because it is ‘impossible for the blood of bulls and goats to take away sins’.

We can only be ‘made holy through the sacrifice of the body of Jesus Christ once for all… For by one sacrifice he has made perfect forever those who are being made holy’ (Hebrews 10:1-10).

It is said that God’s wrath and mercy meet at the cross. If God was purely a God of justice our judgement as a human race would have been immediate and final. But because God is also a God of mercy, He has provided a means by which our sin could be completely paid for.

Jesus through dying on the cross took the wrath and judgement that our sins deserved; and because he has taken that wrath and judgement in our place we receive mercy and are thereby forgiven. 

The idea of substitutionary atonement, that Christ died in our place for our sins, is central to both Old Testament and New Testament.

Nowhere is it spelt out more explicitly in the Old Testament than in Isaiah 53, the last of the four servant songs, written 700 years before Christ was crucified but written in anticipation of it:

‘Surely he took up our pain and bore our suffering,
yet we considered him punished by God, stricken by him, and afflicted.
But he was pierced for our transgressions, he was crushed for our iniquities;
the punishment that brought us peace was on him, and by his wounds we are healed.
We all, like sheep, have gone astray, each of us has turned to our own way;
and the Lord has laid on him the iniquity of us all.’ (Isaiah 53:4-6)

The central theme in Isaiah 53 (v7) is that of the ‘agnus dei’, the Lamb of God, who ‘did not open his mouth’, was ‘led like a lamb to the slaughter’ and ‘as a sheep before its shearers is silent’.

The idea of substitutionary atonement is frequently returned to in the following verses of the chapter: ‘for the transgression of my people he was punished’, ‘the Lord makes his life an offering for sin’, ‘my righteous servant will justify many’, ‘he will bear their iniquities’, ‘For he bore the sin of many’.

In the same way substitutionary atonement is the central teaching of the New Testament.

Paul says that Jesus died ‘for us’ (Romans 5:6-8; 2 Corinthians 5:14; 1 Thessalonians 5:10) and also that he died ‘for our sins’ (1 Corinthians 15:3; Gal. 1:4).

Jesus describes his own ministry as giving his life ‘as a ransom for many’ (Matthew 20:28; Mark 10:45) and Peter says ‘He himself bore our sins in his body on the tree’ (1 Peter 2:24).

Christ, Paul tells Timothy, ‘gave himself as a ransom for all people’ (1 Timothy 2:6). The writer of Hebrews adds that Christ ‘died as a ransom to set them free from the sins committed under the first covenant’ (Hebrews 9:15).

Peter sums it up in saying that ‘Christ also suffered once for sins, the righteous for the unrighteous, to bring you to God’ (1 Peter 3:18).

To further unpack this theme the New Testament explains substitutionary atonement with four main metaphors.

First is the metaphor of the altar of sacrifice. Christ is the sacrificial lamb whose blood is shed in our place. It is we who deserved to die but Christ substituted himself instead.

Second is the slave market. Christ paid the redemptionprice that we could not pay in order to free us from bondage. He bore the cost for us.

Third is the law court. Christ is our justification, that is, he took the punishment that we deserved in order than we might not be condemned.

Fourth is the metaphor of relationship. Christ’s death on our behalf brings reconciliation after our unilateral abandonment of God. 

Like any metaphor, each of these illustrations provides merely a picture of what actually happened when Jesus died on the cross in our place. But in each case he did what we, in our weakness and sin, were unable to do (Romans 5:6-8).

He saves us from sin, judgement and Hell, to which we would inevitably be going had he not intervened at great personal cost.

The question for us is how we respond to this act of Jesus Christ.

Knowing that Christ, the creator and sustainer of the universe, whom we abandoned through passive indifference or active rebellion, sought us out and paid the ultimate price because it was the only thing that was sufficient to achieve our forgiveness and reconciliation, how can we possibly respond?

The only right response is surely to fall as his feet, to acknowledge him as master and deliverer and to give our lives to love and serve him – to come to him in repentance (turning from sin) and faith (trusting obedience).

And to those who do this he offers not only the forgiveness of sins – a clean slate – but also a renewed life and new nature (2 Corinthians 5:17), the power to change through the gift of the Holy Spirit (Romans 8:9), the gift of service (Ephesians 3:7), the certainty of eternal life (Jude 24) and the promise that nothing will ever separate us from his love for all eternity.

‘Who shall separate us from the love of Christ? Shall trouble or hardship or persecution or famine or nakedness or danger or sword?...  No, in all these things we are more than conquerors through him who loved us. For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord’ (Romans 8:35-39).

(See also 'Jesus’ resurrection: what evidence is there that it really happened?')
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WEEKEND GETAWAY BY INI EDO PREMIERED


Congratulations to one of Nigeria's most hardworking actresses, in the person of Ini Edo. On the occasion of the premiere of her new film production titled- Weekend Getaway. We weren't around to see the new film at the premiere, but we heard that the turn out was great and that the film was a good one and that it was very well produced. That's another gong up the sleeve of the gorgeous actress.

We would just want to commend her and wish her the best in her future endeavours, we believe there's still more great things to come from her. However, we would love to confirm from the hardworking actress and now film producer, the truth about the rumour in town that the new production that was shot in its entirety in her home state Akwa Ibom, cost her a whooping 60 Million Naira. And also, if it is true that a certain State Government gave the full financial support.

If it is true, it must mean that certain State Government(s) are really doing their best in support of industry, which is a good sign.  

Thanks, as we hear the truth.
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BEATING YOUR SPOUSE- another view. BULL'S EYE BY JOSEPH EDGAR

It's another edition of Bull's Eye by our now regular columnist-Joseph Edgar. Just like we promised, his no holds barred write-up would be coming up every week. Readers are free to comment and make their views known on the subject matter. However, the views presented in each write-up are strictly his own. And like we have come to understand, we are all entitled to our views. Remember, first and foremost that it's a free world. For this particular edition, he has chosen a very touchy topic- BEATING YOUR SPOUSE- another view.

Please read.

I plead for a high level of maturity as you read this article. I know this is an emotive issue but I beg to look at the other side, the man's side of this issue. I know I will be literally killed for this article and labelled Satan, but the need for us to flip the other side has become imperative.

I have been made to realise that women are the weaker sex and as such all they have is their 'mouth' hence their inability to fight. We as men are expected to just 'walk away and be a man in the face of severe provocation and taunting.

We are expected to control our 'power' which is brute force, while women are not expected to control their own power which is their mouth and ability to taunt you to death.

This is definitely not a justification for brutality against women. Far from it. I feel it is despicable and barbaric. I hate it and in fact I have been on anger management classes to enable me control my temper. But what needs to be said, is that to help in reducing this matter to the barest minimum, our women folk would just have to do their part. Which is to remain logical in the face of anger, cut the taunting and abuse and also lay off on the provocation.

We are expected to just walk away in the face of severe verbal assault. I tell you by walking away, you would just be building up rage and resentment and the eventual explosion is usually more devastating than, if he had sent a slap at the first instance.

Very few men can walk away or be patient in the face of these verbal assaults. Assaults that have no limits. I have witnessed very severe ones where mothers, sexual orientation, financial status have been clear subjects from the women and I have seen full-grown men wimper and cry and the woman walks away triumphant because the man has been a man by crying.


CONCLUDING PART AFTER THE BREAK. PLS CLICK ON READ MORE


My deduction is that, while we work on the men, plead with them to understand that they are just women and as such we should ignore and be patient, a lot more work has to be done on the women too. They must know how to hold fire no matter the level of their anger, they must know how to have limits even at the height of their provocation. Mothers should not always be the first symbol of abuse, comparing men to their mates who a doing better is waving a red curtain in front of a bull. They must remain rational and hold on to logic. Show respect and not cut off lines of communications. When you stop taking calls, or hiss and face the wall when he is trying to talk would lead to cataclysmic occurrences.

My advise is for both sides to look closely at their weakness- for men, resorting to brute force instead of using other non physical but equally devastating methods and the women resorting to taunts and abuse instead of using other methods like abstaining from sex, refusal to cook and refusal to go see the mum in law- and work on them with a view to achieving a balance.

I dey fear as I write this, because our women crusaders usually jump to kill on this matter without bothering to get a balanced view. I have tried to be objective and would plead for the readers to look at my arguments and not be emotional.

In conclusion, women battering is evil and should not be encouraged and in the same vein verbal assault on men by women is like pouring petrol on fire and should also be condemned and discouraged.,

I thank you
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HIGHLIFE AUTHOR LANRE ALFRED LIVING THE LIFE





Writing about the people that makes the world go round, allows one the opportunity(es) to wine and dine with those that count. You can't be writing about the high and mighty and not get allowed the perks of association. 

We caught up with the Group Society Editor of ThisDay very recently in Dubai (where he is putting finishing touches to a book, that means the whole world to him), he was just stepping out of this awesomely gorgeous, blood red Rolls Royce Phantom, we just had to pause and admire, and had to take a picture. His other revelers came in other machines that were equally very stunning, 2 Ferraris and a Lamborghini. Cool one, we dare say. Nothing as good as enjoying the life!!!
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The creed which still encapsulates the spirit of the age

British journalist Steve Turner's poem 'the Creed' is now over 30 years old but still beautifully encapsulates the spirit of the age as expressed by atheists, liberals, New Agers and secular humanists. I first heard it as a medical student. Enjoy!

The Creed 

We believe in Marxfreudanddarwin.
We believe everything is OK
as long as you don't hurt anyone,
to the best of your definition of hurt,
and to the best of your knowledge.

We believe in sex before during
and after marriage.
We believe in the therapy of sin.
We believe that adultery is fun.
We believe that sodomy's OK
We believe that taboos are taboo.

We believe that everything's getting better
despite evidence to the contrary.
The evidence must be investigated.
You can prove anything with evidence.

We believe there's something in horoscopes,
UFO's and bent spoons;
Jesus was a good man just like Buddha
Mohammed and ourselves.
He was a good moral teacher although we think
his good morals were bad.

We believe that all religions are basically the same,
at least the one that we read was.
They all believe in love and goodness.
They only differ on matters of
creation sin heaven hell God and salvation.

We believe that after death comes The Nothing
because when you ask the dead what happens
they say Nothing.
If death is not the end, if the dead have lied,
then it's compulsory heaven for all
excepting perhaps Hitler, Stalin and Genghis Khan.

We believe in Masters and Johnson.
What's selected is average.
What's average is normal.
What's normal is good.

We believe in total disarmament.
We believe there are direct links between
warfare and bloodshed.
Americans should beat their guns into tractors
and the Russians would be sure to follow.

We believe that man is essentially good.
It's only his behaviour that lets him down.
This is the fault of society.
Society is the fault of conditions.
Conditions are the fault of society.

We believe that each man must find the truth
that is right for him.
Reality will adapt accordingly.
The universe will readjust. History will alter.
We believe that there is no absolute truth
excepting the truth that there is no absolute truth.

We believe in the rejection of creeds.

Steve Turner
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GREY VELVET SET FOR 1ST YEAR ANNIVERSARY & OPENING A NEW STORE





It was only a year ago that Grey Velvet first opened up its doors, inviting Lagos into a realm of fashion and a world of style predisposed to the Nigerian designer. Fast-forwarding a year on and the concession is set to celebrate its first anniversary with the launch of yet another store, in the affluent and vibrant heart of Lekki Phase 1.

Showcasing exclusive African designers with cutting edge pieces, the new store is set to feature couture and accessories from the likes of Odio Mimonet, Nkwo, Eki Orleans, Nikki Khiran, Kiki Kamanu, CLAN, Re Bahia, Alter Ego, Isi Brown, Mak Nisy, Ariaba and Emisara. This extension of creativity is aimed to fit right into the modishly inclined island and its “upper east-side” life style. The new store is set to open on Saturday,April 6, 2013.

Notwithstanding, the Ikeja store will be celebrating its first year anniversary treating customers to drinks courtesy of Baileys. A raffle draw will also be featured, automatically entering every purchaser with the chance to win goody bags of up to N100,000.00. As expected, sales will also be on inviting customers to shop the trends available in store with up to 50% discount off items. Join Grey Velvet in their Ikeja store every day from Good Friday the 29th of March to the 6th of April 2013 for the opportunity to win one of the goody bags.

Contact Details
Ikeja: L34 Ikeja City Mall, Alausa, Ikeja
Lekki: Centro Lekki Shopping Plaza, Admiralty Way, Lekki Phase 1.
M: 08091461658, 08100830894
T: @greyvelvet
I: greyvelvetfashionretail

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Love Is Love



This brief series of photos was taken one week before Johnny and Victor were married. It's the end of an intense warm-up session for Johnny; already exhausted, he has a show to do in less than an hour. But all of that suddenly fades as he looks up, then makes his way across the ice....


Quotes below the photos are from Johnny's truly outstanding column on LGBT rights posted this week in the
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EVA'S PHOTOSHOOT@ AFWL CONCESSION STORE STUDIO 29



Studio 29 boutique, an extension of the highly successful Africa Fashion Week London (AFWL) brand is set to open its doors to Lagos fashionistas from Sunday 14th April 2013. The first of a series of concession stores in Lagos, African Fashion Week London, the biggest African themed fashion event in Europe launches Studio 29 as a response to demand for the exclusive pieces featured in its runway events.
Eva Alordiah smoulders in a series of playful and sultry poses in pieces from award winning AsakeOge brand stocked at Studio 29. Wearing limited edition pieces from casual to evening to occasion the gorgeous rapper embodies the spirit of the AFWL brand: fabulous, black and beautiful. Working with bold colors that matched her vibrant personality, the styling team at Studio 29 found Eva’s funky sense of style and easy humor a refreshing choice as fashion ambassador for the first campaign.
 
MORE AFTER THE BREAK. PLS CLICK ON READ MORE
 
Opening at 29 Opebi road, Ikeja, a Lekki branch right after and then the prestigious Oxford Street, London branch opening later in the year, the Studio 29 boutique will be stocking the best of African fashion from African designers around the world. With London-based multiple award winning brands like Adebayo Jones and AsakeOge already in store and other exotic pieces from designer brands such as Zebra Living, Kola Kuddus, Violet Couture, Mademoiselle Aglaia, Nene Kester and more designers signing up every day, the boutique caters to the everyday needs for the modern fashionista. From day to evening, casual to occasion, there’s something for everyone in store. With it’s contemporary deco and furnishing, Studio 29 will also be open for event bookings, fashion tea parties and product press launches.
The official opening is set for Sunday 14th April with press, media and celebrities and general public invited. To get an invite to the exclusive opening simply send an email to studio29@africafashionweeklondon.com .
 
Founder AFWL Ronke Ademiluyi says, “Studio 29 was specifically set up to give women and men access to the runway pieces they fall in love without having to break the bank. We recognize the increasing rise of the ever savvy recessionista and we want to fill a gap in the market” As applications from designers and exhibitors continue to stream in, Ademiluyi is confident Studio 29 will create an affordable chic platform and designer’s hub for established and emerging designers alike.
London based designer Asake Agoro of the AsakeOge brand who styled the shoot says, “We always get enquiries from Nigeria about where our pieces can be bought, partnering with AFWL is a step towards giving our fans in Africa access to our ready to wear pieces and bespoke services”
Africa Fashion week London is set for 1st-4th August 2013 at the Old Truman Breweries in Shoreditch London with over 100 designers taking part and 30,000 guests expected in a much bigger affair than the previous edition. AFWL is currently receiving applications from designers across the globe keen to reach an international audience in one of the quirkiest fashion capitals of the world. With other projects in the pipeline such as Nigeria’s Next Top Designer and Face of Africa Fashion Week London. The AFWL brand is pursuing its vision to expose African Fashion to the world.



 
 
CREDITS:
Designer: AsakeOge Couture. www.asakeoge.com
Makeup: Eva Alordiah for www.makeupbyorsela.com
Stylist: Asake Agoro & Maryanne Alabi
Photographer: Hakeem Balogun

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TUFACE & ANNIE by Edgar Joseph in our Bull's Eye series


Now when I was just starting life, I used to know Annie as a small girl who shared a room at the BQ in the house where I used to go play games in a suburb in Lagos. I did not really know her then, but when she gained celebrity status, my then friend pointed it out.

Tuface has over the years ruled my heart. His humility, passion and talent all have combined to create an artiste that has achieved what I would call the artistic trinity. By this I mean you will find in his works, inspiration from the great Fela, the inspirational Bob Marley and the genius of Majek Fashek.

I first had a taste of his raw talent at the defunct French Cultural Centre. As a poor young man, I used to go with my wife Mofoluwake to go watch free shows. This particular evening, a young good looking boy snuck on stage and did one Bob Marley number and disappeared into the night. The performance was mesmerising and I told my wife to watch out for that guy.

The next time I saw him was at my Egbon's studio. The world famous Keke Ogungbe and I remember telling Egbon to sign this guy o.

But today, my story is on his courage. His ability to choose one out of the three or is it 4 women who have children for him. I cannot wait for his return from his fairytale wedding to ask him the following questions:

Was it the cooking, was it the sex, was it the colour, was it ayiri or was it Governor Akpabio that gave Annie the edge over the others.

These are very pertinent questions that could save our democracy and Tuface owes us the answers.

Finally, I am in strong support of Governor Akpabio's kind gesture towards the couple. Annie by this action has shown that Akwa Ibom women are not only beautiful, but are very patient. They would in every circumstance eagerly share their hubby with the rest of the world because of the innate confidence they have in their love making abilities. The men, once they taste Calabar and Akwa Ibom soup, always come back no matter the amount of stew our Yoruba sisters feed them with. They come rushing back with pile. Ask Alibaba.

My only grouse is that, Our wonderful Governor should have at least repaired the road leading to Annie's village and rename it after her as part of the wedding largess.

I thank you
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Gambian/Senegalese Regina Manneh Emerges as the Face of Africa Fashion Week London 2013

REGINA MANNEH


 
The organisers of Africa Fashion Week London 2013 are delighted to announce the winner of the Face of AFWL 2013 competition as the Gambian/Senegalese model Regina Manneh. After a fierce competition on Facebook, with Nasai Forna and Vanessa Simpson taking the second and third places respectively.
Raised in Denmark, Sweden, Ivory Coast and lived in Dubai, the UK-based 24-year-old model and Interior Design student speaks English, French, Danish, Swedish and Wolof. Modelling since 2009, Regina has walked at Los Angeles Fashion Week and Dubai Fashion Week.
Regina’s role as Face of Africa Fashion Week London will see the model represent the event on all promotional material and social platforms. She will also have the opportunity to represent the organization at major African fashion and entertainment events in the UK as well as model on the runway at AFWL 2013 taking place 1-3 August 2013 at Old Truman Brewery in Shoreditch, London.
“I cannot thank enough all the well wishers who voted for me around the world. I am lucky to win because all the other contestants are all very beautiful young men and women who can represent Africa very well. I am honored to compete with them and wish them all the best and continued success in their modeling careers. I am happy to be part of young aspiring African models to make a breakthrough in the industry. 
Thank you Africa Fashion Week London for providing us a platform to showcase our beauty and modelling ambitions,” said Regina of her win.
“We are very delighted to have another deserving young woman to represent this year’s event and we do hope AFWL will provide Regina Manneh an equally fruitful platform for her career as it did for last year’s winner Edith. We look forward to Regina representing Africa Fashion Week London in the UK and beyond,” said Ronke Ademiluyi, the founder and CEO of Africa Fashion Week London.
Following the unprecedented success of their sophomore event in August 2012 which attracted over 20,000 visitors over two days, in a bid to grow bigger, AFWL has not only expanded to three days but also moved to a bigger venue, Old Truman Brewery F Block.
With Mrs. Fifi Ejindu, the Nigeria-based architect and businesswoman and Yinka Shonibare MBE, the London-based globally celebrated Nigerian fine artist as patrons, this year's event is set to see 100 designers on the runway and over 100 exhibitors spread across Old Truman Brewery’s massive indoor space. Once again, Africa Fashion Week London is set to be the biggest fashion event across Europe showcasing African and African-inspired fashion.
Africa Fashion Week London 2013 is also accepting applications from designers who wish to showcase on the runway and/or exhibit their merchandise over the three-day exhibition. To participate in AFWL 2013 as a designer or support the event as a sponsor, please email info@africafashionweeklondonuk.com
 
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Lately...

Clockwise starting from top left: 1. Nicole Campre's A/W 2013 show at Western Canada Fashion Week. 2. More of her gorgeous designs. 3. I was featured in this month's Where Magazine along with my friends Janis and Vickie. 4. I had a goal of doing Yoga 3-4 times a week (and I was meeting it!) but last week my hip came out of place and now it's off to physio I go! : (
1. I bought a Breville juicer! I love the juice I make but it's a pain in the ass to clean! But it's so worth it. 2. I received skincare from GM Collin and Yonka, I'll be doing reviews of both lines so stay tuned! 3. Funny story about this shovel: My 4 year old nephew had scribbled on his parents' garage with permanent marker so to hide it, he put a snow shovel over the graffiti. Smart kid! 4. Breakfast for dinner!

1. Breakfast Television (click here to read more about it and see the clip.) 2. Wearing my Zara necklace for Western Canada Fashion Week. 3. With my friends Janis and Jessica at Malorie Urbanovitch's A/W 2013 fashion show last week. Click here to see my coverage. 4. Malorie's beautiful designs.

My silly cat, Prints Whiskerson Sultenfuss The First. Such a weird, feisty, at times hostile and vicious yet lovable, silly and cuddly furry creature! Basically, she's schizophrenic. I'm 100% serious.

Have a great long weekend and Happy Easter!



You have read this article Animals / Bloggers / family / fitness / Funny / Instagram / Malorie Urbanovitch / Nicole Campre / Western Canada Fashion Week with the title March 2013. You can bookmark this page URL https://celebrityunitedking.blogspot.com/2013/03/lately.html. Thanks!

The GMC’s new guidance on ‘Personal Beliefs and Medical Practice’ – how effectively does it address our concerns?


The General Medical Council published its new guidance on ‘Personal Beliefs and Medical Practice’ (PBMP) earlier this week.

This was one of ten supplementary documents accompanying its core Guidance ‘Good Medical Practice’ – all of which were released on the same day.

Last year I outlined a number of issues of concern in the PBMP consultation draft so I was keen to see how well these had been addressed in the final version.

It was not an easy question to answer as the whole document has been substantially rewritten to the extent that the original draft is now barely recognisable within it.

The original draft had 15 numbered paragraphs in four main sections. In addition there were seven endnotes running to four pages dealing with issues as diverse as male circumcision, abortion, blood transfusion and cremation forms.

The final version has 31 numbered paragraphs in nine sections and a new ‘legal annex’ summarising relevant legislation. The endnotes have gone with only one of the seven being moved in any substance to the main text. 

Of the 15 original paragraphs in the draft document only one has escaped the editor’s red pen. One has been removed completely and ten have had whole sentences or phrases added or removed along with other more minor changes.

The result is a document that is easier to read and more logically arranged which, in the main, attempts to provide principles rather than detailed advice about specific issues. It also more readily refers doctors to seek legal advice rather than trying to interpret and apply legislation.

Overall it is a big improvement and the legal errors in the first draft have been largely (although not I believe completely) dealt with.

The guidance recognises that ‘doctors have personal values that affect their day-to-day practice’ and asserts that the GMC doesn’t wish ‘to prevent doctors from practising in line with their beliefs and values’ provided that ‘they act in accordance with relevant legislation’ and ‘follow the guidance in Good Medical Practice’.

It also recognises that doctors ‘may choose to opt out of providing a particular procedure because of (their) beliefs and values’ as long as the legal rights of others are not breached. It also concedes that ‘it may… be appropriate to ask a patient about their personal beliefs’ and ‘to talk about your own personal beliefs’ in certain circumstances.

But how good is the new guidance?

In reviewing the draft last year I highlighted five main areas of concern and we addressed these in our official CMF submission.

How many of these recommendations have the GMC taken on board? Some, but not all.

My first concern was the lack of reference to whole person medicine. Although the draft guidance addressed in the prologue the importance of ‘adequately assessing the patient’s conditions, taking account of their history (including the symptoms, and psychological, spiritual, religious, social and cultural factors)’ there was very little if anything on the relationship between personal beliefs and health or of the importance of practising holistic care which addresses these issues in practice.

I was therefore pleased to see that the patient’s ‘views and values’ have been added as factors to take into account in history taking. This is an improvement in the direction of acknowledging that all patients have a worldviewwhich should be taken into account in considering their treatment options. 

This is also helpfully acknowledged in the (now) clearer statement that ‘personal beliefs and cultural practices and central to the lives of doctors and patients’. 

My second concern was the further tightening of restrictions about discussing personal beliefs. The draft guidance said that:

‘During a patient consultation, you may talk about your own personal beliefs only if a patient asks you directly about them or if you have reason to believe the patient would welcome such a discussion (eg. The patient has a Bible or Quran with them or some other outward sign or symbol of their belief)’

We suggested that the guidance be amended to make it clear that patients may indicate they would welcome such a discussion in the course of giving a spiritual or religious history in response to sensitive questioning. Doctors should not have to rely solely on unlikely nonverbal clues (such as carrying a Bible or Quran!) to obtain this information. 

We were therefore pleased to see that the GMC had added into this section the need to take account of ‘spiritual, religious, social and cultural factors’ in ‘assessing a patient’s conditions and taking a history’ and removed the rather comical reference to the patient carrying a Bible or Quran. The wording has also been slightly changed in giving permission for a doctor ‘to talk about your own personal beliefs only if a patient asks you directly about them or indicates that they would welcome such a discussion’. 

It is hard to see how this wording will not invite some vexatious complaints but it could have been worse and at least grants some flexibility and freedom to tactful doctors. But surely it would have been sufficient simply to have said that any sharing of personal beliefs must be done with permission, sensitivity and respect and with the patient’s best interests foremost. Trust is after all best built through openness and compassion. I’ve written at more length on this section of the guidance here.

My third concern was that the draft guidance was not clear enough about doctors having a legal right to object conscientiously to some procedures.

Like the draft, the final version confirms, in the legal annex, that ‘the Human Fertilisation and Embryology Act 1990 prevents any duty being placed on an individual to participate in any activity governed by the Act’. So far, so good.

However it is much more vague, and I think legally inaccurate (I am currently seeking advice on this) about abortion. The 'Legal Annex’ now reads as follows:

'In England, Wales and Scotland the right to refuse to participate in terminations of pregnancy (other than where the termination is necessary to save the life of, or prevent grave injury to, the pregnant woman), is protected by law under section 4(1) of the Act. This right is limited to refusal to participate in the procedure(s) itself and not to pre- or post-treatment care, advice or management, see the Janaway case: Janaway v Salford Area Health Authority [1989] 1AC 537'

Does Section 4(1) of the Abortion Act really not exempt doctors from 'participating' in 'pre or post management care, advice or management'? This is actually still a grey area legally and not nearly as clear cut as the GMC implies.

I believe the GMC’s analysis is rather an over-reading of the Janaway case which defined ‘participation’ as ‘actually taking part in treatment designed to terminate a pregnancy’. If so this is quite serious as the GMC is then misleading doctors about what the law actually says (For a thorough explanation of the current law on conscientious objection to abortion see ‘Conscientious objection to abortion - ethics, polemic and law’ by Charles Foster in the CMF journal Triple Helix).

My fourth concern was the implication that doctors who have a conscientious objection to a particular procedure have a duty to make arrangements for patients to be seen by another colleague who doesn't share their objection. Many doctors would regard such action as unethical complicity. To put this in context, if euthanasia became legal, how would you feel about being struck off for refusing to ‘make arrangements’ for patients requesting euthanasia to see colleagues who would do the deed? I suspect none too pleased!

But Section 13 says, with respect to procedures one has a conscientious objection to, that:

'If it’s not practical for a patient to arrange to see another doctor, you must make sure that arrangements are made – without delay – for another suitably qualified colleague to advise, treat or refer the patient. You must bear in mind the patient’s vulnerability and act promptly to make sure they are not denied appropriate treatment or services.'

The use of the word 'must', according to paragraph 5 of 'Good Medical Practice' implies that this is an overriding duty or principle. But on what basis is the GMC saying this? It is not at all clear that this is a legal obligation, so on what basis is the duty or principle absolute? There is of course nothing to stop the GMC recommending this course – in which case I would have expected them to have used the word ‘should’ rather than 'must'. But again the GMC may be overstretching itself here and could be vulnerable to judicial review.

My fifth concern was the implication in the draft guidance that doctors had no right to conscientious objection in the case of ‘providing gender reassignment’ or ‘prescribing contraceptives to unmarried people’.

We challenged the GMC on both of these, saying that they were misrepresenting the provisions of the Equality Act 2010.

I was therefore pleased to see that the GMC had completely back tracked in the case of ‘gender reassignment’ (see more detail on this here) but concerned to see that they were still arguing that doctors could not prescribe contraceptives for married people but refuse to prescribe for the unmarried. I don’t expect this issue will affect many doctors, but there will be some and being ‘unmarried’ is not actually a protected characteristic under the Equality Act. In other words this might also be open to a legal challenge.

Overall the guidance is not too bad and could have been considerably worse. It was clearly worth responding to the consultation as our responses, and those of others, have had a considerable impact on the final draft. This is important as it is the standard against which doctors will be judged.

There are however some assertions in the guidance that are still, I believe, less legally clear than the GMC has implied. These deserve further exploration and possibly even legal challenge.

In this era of increasing hostility to Christian faith and values Christian doctors will undoubtedly face more vexatious complaints from patients and colleagues who feel they should be silent about their faith convictions or be forced to provide services to which they have a conscientious objection.

In the main they will find this new GMC guidance on ‘Personal Beliefs and Medical Practice’ more of a help than a hindrance.

But the real test will be to see how the new guidance is applied by the GMC in individual cases.

I suspect the bigger threat will come from some of the new legislation introduced over recent years and the way it has been misinterpreted (or over-interpreted) by NHS Trusts and medical institutions (see here).

We need to count the cost and be prepared for conflict, whilst working hard with patients and colleagues to defuse potential conflicts and find ways forward that enable conscientious objection to be respected.

Reasonable accommodation of those who wish to conscientiously object is far better than forcing them to do things they believe are profoundly wrong.
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