Frustration was nothing new, not for any of them. Ms. Burns, who specializes in domestic violence, describes the criminal justice response to these crimes as ineffectual, like “putting Band-Aids on bullet wounds.” She spends much of her time scraping for evidence that can be admitted in court, but so many of the assaults she prosecutes take place behind closed doors, she said, that not guilty verdicts are common.

Ms. Neal’s suicide — the way she had slipped away from them — made this failure different, more agonizing.

“From the criminal justice side of it, we had a piece of paper telling Nelson not to contact her, that’s what we had,” Ms. Burns said. In domestic violence cases, she added, “the dynamics and the history are too deep” to be altered by “a piece of paper from a judge.”

Domestic violence cases are so challenging that some experts, like Rachel Teicher of John Jay College’s National Network for Safe Communities, argue that arrests and prosecutions are simply inadequate as a response, and should be supplemented with other kinds of interventions.

Perpetrators and victims become accustomed to a cycle — charges dismissed or reduced, restraining orders violated — and conclude, she said, that “these are systems I don’t have to take all that seriously.”

“The folks at the front lines are often using every tool they can,” she said. “Sometimes our tool kit isn’t big enough.”

Read it all.

For victims of domestic violence, cooperating with prosecutors can be dangerous and disruptive. Assault charges can take a year or two to wend their way through the system, a period during which abuse can continue or worsen. https://t.co/LFPBLORdee

— The New York Times (@nytimes) November 28, 2021

Farmers and those living in rural areas have been urged to seek help and open up if they are suffering feelings of isolation, emptiness or despair, accepting that mental illness is nothing to be ashamed of and is highly treatable.

Answering questions at the NFU’s annual Henry Plumb Lecture, the Archbishop of Canterbury, Justin Welby, spoke candidly about his own experience of depression.

“I take anti-depressants. I see someone quite regularly,” he said. “For quite a long time my behaviour became so complicated that even my colleagues noticed it as being unusual.

“I made a joke of it, but depression is not a joke and is the most frequent form of mental illness, and is treatable for most people most of the time.”

Read it all.

Archbishop urges openness to counter farmers’ mental health challenges https://t.co/cXOpAwIFRY

— ukagri (@ukagri) November 24, 2021

For months, the putt-putt course sat unused. The beanbag chairs lay empty. The kitchen whiteboard, above where the keg used to live, displayed in fading marker “Beers on Tap” from a happy hour in March 2020.

But on a recent weekday, over in the common area was a sign of life — fresh bagels.

As employees at the financial technology start-up CommonBond got Covid vaccines, and grew stir-crazy in their apartments, they started trickling back into the office.

“We call it Work From Work Wednesday,” said Keryn Koch, who runs human resources at the company, which has 15,000 square feet of sunlit SoHo real estate.

At one point, autumn had been billed across corporate America as the Great Office Reopening. The Delta variant intervened, and mandatory return-to-office plans turned optional. Still, many people chose to report back to their desks: The share of employed people who worked remotely at some point during the month because of Covid, which had peaked in May 2020 at 35 percent, dropped in October to 11 percent, the lowest point since the pandemic began, according to the Bureau of Labor Statistics.

Read it all.

Many companies are grappling with how to balance the needs of their remote and in-person employees as people trickle back to offices. Many workers are in the mushy middle ground, with flexibility, and all the benefits it confers, at stake.https://t.co/gkvnL8ZCuj

— The New York Times (@nytimes) November 16, 2021

Nearly Two in Five Pastors Have Considered Quitting Full-Time Ministry

With pastors’ well-being on the line, and many on the brink of burnout, 38 percent indicate they have considered quitting full-time ministry within the past year. This percentage is up 9 full points (from 29%) since Barna asked church leaders this same question at the beginning of 2021.

A deeper analysis of these data show that some groups are faring worse than others. One of the more alarming findings is that 46 percent of pastors under the age of 45 say they are considering quitting full-time ministry, compared to 34 percent of pastors 45 and older. Keeping the right younger leaders encouraged and in their ministry roles will be crucial to the next decade of congregational vitality in the U.S.

Another notable gap emerges based on denomination, with pastors from mainline denominations far more likely to consider quitting than those from non-mainline denominations (51% vs. 34%). Other significant differences arise among gender, with female pastors being far more likely than male pastors to have considered giving up full-time ministry, and ministry tenure. Specifically, roughly one-third of pastors who are considering resignation have been in ministry for about 20 years but have been at their current church for seven years.

Read it all.

[NEW STUDY]

38% of U.S. Pastors Have Thought About Quitting Full-Time Ministry in the Past Year

Up from 29% in January.

What do you think about this?https://t.co/qFGAPsqDCn

— David Kinnaman (@davidkinnaman) November 16, 2021

‘Home Base, a Red Sox Foundation and Massachusetts General Hospital program, is helping veterans access therapy and critical mental health care. NBC News’ Cynthia McFadden speaks with a psychologist who helps run the program, and two veterans who took part in a two-week intensive program funded by the Wounded Warrior project.’

Watch it all.

Mr. Biden came into office vowing to “build back better.” But voters said little was getting built as Democrats fight over multitrillion-dollar measures to strengthen the country’s social safety net and improve physical infrastructure. Normal life was not back, and might never be. And voters said so many things just felt worse.

It is not just the federal government they blame. Trash is piling up on city streets because of a dearth of garbage haulers. School bus services are being canceled and delayed for want of drivers. Americans who have been hurt economically by the pandemic are still struggling to get rental assistance and unemployment benefits, sometimes months after applying.

“Our political system — it’s almost completely a failure,” said Carla Haney, a 65-year-old swimming instructor who has yet to receive about 14 weeks of unemployment benefits from the State of Florida that she applied for in May 2020. “I don’t see it getting better at all.”

With the global supply chain gummed up, voters around the Phoenix metro area said they were paying the price in lost money and wasted time. A restaurant chef in Phoenix is once again struggling to buy paper plates and napkins. A plumbing supplier in Tempe is losing commissions because he cannot fill orders.

And at gas stations across the country, drivers cringe at paying an average of $3.40 a gallon — prices that have risen by more than $1 a gallon from a year ago.

Read it all.

“It’s just not a civilized country,” said Ted Laarkamp, 76, a retired businessman from Media, Penn. “It’s just a bunch of people that think they can go it alone — like a bunch of lone rangers. Nobody trusts anybody; everything is a conspiracy.” https://t.co/cdj1et5xSz

— Kate Kelly (@katekelly) November 6, 2021

To test one’s convictions, an honest thinker must consider competing viewpoints to confront one’s own dearly held beliefs and presuppositions. Perhaps, after considering an opposing view, one sees an error in one’s own view. Perhaps a seeker after truth sees how he or she was right all along. But there may be nuances and contours and depths newly discovered through considerations of an opposing view. Or perhaps one sees the same view but now from a new confidence, a different vista, ever enriching the perspective. Truth is likened to a diamond, where beholding different dimensions of it only adds to its beauty and goodness.

Free speech is worth defending not just for the sake of freedom—it is for something far grander. It is worth defending for the sake of truth. Freedom of speech is good and wonderful, but it is an instrumental good in the service of the intrinsic good of knowledge and wisdom—ultimately, truth. As G. K. Chesterton said, “The object of opening the mind, as of opening the mouth, is to shut it again on something solid.” Solid, like rock-solid truth.

These are dark days when free speech is stifled, such that the vocation of academia for truth-seeking is severely hindered. But there are glimmers of hope. The Academic Freedom Alliance (AFA) is a new organization dedicated to defending academic freedom. (I am a member.) It condemned MIT’s decision to disinvite Professor Abbot. After MIT’s embarrassing surrender, one of AFA’s founders, Robert P. George of Princeton University, invited Professor Abbot to lecture at Princeton. Professor Abbot then delivered the same lecture on the same day that he had been scheduled to lecture at MIT—but he spoke at Princeton’s James Madison Program in American Ideals and Institutions instead. Enrollment in the Zoom event for the lecture grew so large that Princeton had to increase its Zoom capacity for it. Thousands of people attended or viewed the lecture.

Read it all.

“Free speech is worth defending not just for the sake of freedom—it is for something far grander. It is worth defending for the sake of truth.” https://t.co/85STL0hLLG

— Andrew T. Walker (@andrewtwalk) November 1, 2021

“A simple ‘I love you! Thanks for getting up with the baby last night’ can do wonders for my mood,” says Carla Wiking in “How Texting Has Improved my Marriage.” Though she was initially resistant to embracing texting as more than a way to send succinct updates, Wiking now sees it as an important third party in her marriage. For Wiking, texting offers vital connection: “I feel appreciated and thought of, which can be extra nice on long lonely days caring for kids at home.” Because of its connective power, texting can smooth and soften in ways other mediums may not. “We aren’t simply better coordinated,” writes Wiking. “We feel more love and appreciation and joy. Who knew a tiny keyboard could do all that?”

Healthier marriages aren’t the only beneficiary of SMS (Short Message Service). Hannah Natanson reports in The Washington Post that texting has had an overwhelmingly positive impact on our healthcare system, lowering communication hurdles and increasing provider availability. Natanson notes that texting allows hospitals and doctors’ offices to gather more accurate patient history, and instant-response crisis text lines provide support for individuals facing acute mental-health crises.

The opportunity to text with medical professionals offers a life-changing difference for many people. Jeffrey Millstein, Anish Agarwal and Lillian Sun—a primary care physician, an ER physician, and a medical student—wrote in the Philadelphia Inquirer that they “constantly combine hands-on care with digital technology” in their work with patients. Texting is growing to be the most accessible form of communication as “font size can be adjusted for those who are visually impaired, and voice commands through digital assistants such as Siri can be used if vision or finger dexterity are limitations.” All these features, especially when combined with texting’s ability to overcome language barriers via translations apps, make it easier to contact patients of every age, background, and income level.

Even while relationships and businesses benefit from this new touchpoint, people still want more texts. 75 percent of clients say that they would like to receive offers via SMS, but only 30 percent frequent businesses that offer this service.

Read it all.

The average person receives 50 texts each day, and 99% of those are read within the first 15 minutes. So why isn't your church meeting people where they are—their phones? Check out our latest with Thryve https://t.co/s6nFh3vT79

— CT Creative Studio (@CTCreateStudio) October 14, 2021

People handed flowers to strangers on campus this week, and wrote encouraging notes in chalk. Students played with baby goats and tail-wagging dogs brought in to comfort them. Classes were canceled Tuesday, pop-up counseling centers appeared in dorms and concerned parents brought cookies and hugs to campus.

It has been a week of grief and disbelief at the University of North Carolina at Chapel Hill. There have been reports of two deaths by suicide since the semester began, according to the university, and an attempted suicide last weekend that prompted an outpouring of sadness and worry.

The reasons behind any suicide are complex, and little is publicly known about these deaths. But the response on the Chapel Hill campus has been immediate and intense. And it has resonated nationally, coming at a time when many young people are feeling particularly burdened.

College students nationwide are more stressed — with the coronavirus pandemic adding loneliness, worry about illness, economic distress, relentless uncertainty and churn to a time of life that is already challenging for many. Demand for mental health services had already been high, but a recent study of college students found increased levels of anxiety and isolation during the pandemic.

Read it all.

College students nationwide are more stressed — with the coronavirus pandemic adding loneliness, worry about illness, economic distress, relentless uncertainty and churn to a time of life that is already challenging for many https://t.co/HFfED9Gwie

— The Washington Post (@washingtonpost) October 15, 2021

Puppets: “What’s not to like?” It’s a lighthearted question that Katarzyna Chawarska ’00PhD, professor of child psychiatry at the Yale School of Medicine, takes seriously.

Chawarska works with children who have autism spectrum disorder. These are children who struggle to express the things they want or need, who don’t always pay attention to or properly interpret nonverbal social cues—the raised eyebrow or other gestures. These are children who more often than not disengage from the social world around them. Might puppets, acting as social partners, Chawarska wondered, help them reengage?

Cheryl Henson ’84, president of the Jim Henson Foundation, had wondered the same thing. So, working with puppets provided by the Henson Foundation, Chawarska undertook an experiment to find out. Thirty-seven children with varying degrees of autism severity watched a short video in which a person and a puppet talked and played together. Another group of 27 children with typical cognitive development also watched the video. Chawarska used an eye-tracking method to monitor how the attention of each group focused or wandered.

Read it all.

“Our findings highlight the attentional and affective advantages of puppets which, hopefully, can be harnessed to augment the therapeutic efforts in children with ASD.”

Katarzyna Chawarska, PhD @YaleMed https://t.co/k8sNdbVF6E#Research #Academic #Discovery #Neurodiversity

— Shrub Oak International School (@ShrubOakInt) September 23, 2021

Rieff thought Freud’s admission — of the existence of an unconscious ego repressing intolerable thoughts — should revolutionise our understanding of the psyche. It meant that the “interdicts” are not merely “social morality” but are sunk so deeply into the structure of the self as to effectively constitute it; they are what shape a formless mass of instincts into a person. They represent a primal, unconscious morality whose origin Rieff traced to the sacred commandments at the heart of our culture’s religious tradition. We can obey or transgress them but never abolish them.

All this may seem quite esoteric, but it is important for understanding Rieff’s account of therapeutic culture. The modern West, in his telling, is the first culture in history that has attempted to deny the legitimacy of the interdicts and to live without some form of sacred authority. Therapy is our means of getting away with this denial. The therapeutic ethos teaches us to overcome the guilt and shame, especially around sexuality, prompted by what we have come to regard as the unrealistic, unhealthy, and oppressive moral prohibitions inherited from Christianity. But because, for Rieff, these prohibitions are a core part of our psyche, therapeutic culture can only ever lead to their transgression or negation, never to their genuine overcoming. He believed, for instance, that sexual liberation was seen as a positive ideal purely because it transgressed the inherited Christian virtue of chastity. It was good because it was the opposite of what our religion used to teach; it had no positive value in itself.

Indeed, this is how Rieff came to understand our culture war. He believed that the Western elite had abdicated its responsibility to continue transmitting moral commandments, instead embracing an ethic of liberation and transgression designed to free themselves from the too-strict demands of the interdicts. But because this cultural shift had penetrated deeply only among elites, the result was a constant war between the “officer class” and the population at large, who still clung to a basically traditional conception of the moral order. Elite cultural output — both the modernist high art that Rieff analysed and the pop culture of our own day — had become a series of “deconversion therapies” attempting to train the lower classes out of their supposedly primitive superstitions, which in his telling were actually the vestiges of a sacred impulse toward transcendence.

For Rieff, of course, such efforts were doomed to failure.

Read it all.

Fascinating, instructive essay about my father. I agree with much of it, disagree with a fair bit of it, and am grateful for all of it.

The importance of repression – UnHerd https://t.co/AMtpyTow3R

— davidrieff (@davidrieff) September 29, 2021

There is only one problem with this handwringing: It no longer fits the data.

While it is true that parents once were more likely to report they were less happy than their childless peers, today that is most definitely not true. Recent research by Chris Herbst and James McQuivey suggests the happiness tide has turned in toward parents, especially those who are married.

This finding is also evident in a new YouGov survey, conducted this summer by the Institute for Family Studies and the Wheatley Institution. The survey shows that in the wake of COVID-19, childless Americans are now more likely to report their lives are lonely, and less likely to report they are meaningful and happy. A clear majority of men and women (nearly 60%) ages 18-55 who do not have kids say they are lonely some, most, or all of the time.

Only a minority of their peers with children, 45%, report this kind of loneliness.

Read it all.

It used to be that parents in America were less happy than their childless peers. No more. New survey finds: “The happiness tide has turned toward parents, especially those who are married.” 🧵https://t.co/KoF0zeAI45 via @DeseretNews

— Brad Wilcox (@BradWilcoxIFS) September 28, 2021

Identity wars and conflicts based on differences in ethnicity, culture, language or religion are, once ignited, the most powerful forces in human affairs. And these forces persist in nations of all levels of development. Having witnessed Brexit and heard calls for Catalan independence, we shouldn’t be surprised that African peoples also want to exit distant and dysfunctional multi-ethnic unions to control their own affairs.

Syria, Yemen, Iraq and Lebanon are ripping themselves apart across ethnic or confessional divides. Separatist movements among the Arab, Kurdish, Azeri and Balochi minorities haunt the slumbers of Iranian mullahs. From the western Balkans through Turkey and the Caucasus to the “stans” of Central Asia, ethnic and religious divides are worrying governments and challenging the status quo.

The revisionist nationalism of Vladimir Putin’s Russia, India’s turn toward Hindu nationalism, and China’s increasingly xenophobic Han nationalism show that identity politics is returning to center stage even in large states. The eurocrats of Brussels are also struggling to contain populist nationalist opposition to European Union edicts. Many Americans wonder whether a common U.S. identity is strong enough to contain the forces that threaten to splinter the country permanently into hostile racial, religious and ideological camps.

Alongside the return of great power competition, the eruption of identity politics is the single most consequential political feature of our time. This fateful combination does not bode well.

Read it all.

"Preoccupied by pandemic,climate change&intensifying rivalry U.S.&China,policy makers&pundits aren’t paying enough attention to news in Africa..What's happening offers insights into destructive role identity politics seems destined play in world politics."https://t.co/LiKU8oPHib

— Fredric U. Dicker (@fud31) September 7, 2021

From there:

Ultimately, without that higher purpose to bind it, society would fall — as it has — into “emotivism”, relativism and ultimately disintegration. If every culture is cored around a sacred order — whether Christian, Islamic or Hindu, the veneration of ancestors or the worship of Odin — then the collapse of that order will lead inevitably to the collapse of the culture it supported. There is a throne at the heart of every culture, and whoever sits on it will be the force we take our instruction from. The modern experiment has been the act of dethroning both literal human sovereigns and the representative of the sacred order, and replacing them with purely human, and purely abstract, notions — “the people” or “liberty” or “democracy” or “progress.”

I’m all for democracy (the real thing, please, not the corporate simulacra that currently squats in its place), but the dethroning of the sovereign — Christ — who sat at the heart of the Western sacred order did not lead to universal equality and justice. It led — via a bloody shortcut through Robespierre, Stalin and Hitler — to the complete triumph of the power of money, which has splintered our culture and our souls into a million angry shards.

The vacuum created by the collapse of our old taboos was filled by the poison gas of consumer capitalism. It has now infiltrated every aspect of our lives in the way that the Christian story once did, so much so that we barely even notice as it colonises everything — from the way we eat to the values we teach our children. Cut loose in a post-modern present — with no centre, no truth and no direction — we have not become independent-minded, responsible, democratic citizens in a human republic. We have become slaves to the self and to the power of money; broken worshippers before the monstrous idol of Progress. “In the ethics of the West,” wrote Spengler, “everything is direction, claim to power, will to affect the distant.”

After Virtue ends with its author declaring that the task we face today is similar to that set for those living through the collapse of Rome: not to “shore up the imperium” but to start building anew. Macintyre famously concluded that the West was waiting for “a new — and doubtless very different — St Benedict.” That was forty years ago, and we are still waiting, but it’s not a bad way to see the challenge we face. Despite the tragedy unfolding in Afghanistan, the post-Christian West is not at all short on ideas, arguments, insults, ideologies, stratagems, conflicts or world-saving machines. But it is very short on saints; and how we need their love, wisdom, discipline and stillness amidst the chaos of the times. Maybe we had better start looking at how to embody a little of these qualities ourselves.

Aaron Weinacht describes the arc of Paul Kingsnorth's trilogy of novels and considers how they respond to a fundamental human question: "How do we respond to losses we can’t do much to change?" https://t.co/tKqd518PMW pic.twitter.com/16LpG6G2rX

— Front Porch Republic (@FrontPorchRepub) April 27, 2021

Today we are living with instant messaging in which many people document their every thought – almost in real time – on various social media platforms. There is no time to reflect on the impact of their words on the unsuspecting world. When they are feeling angry or hurt, social media is ready 24 hours a day to pass along the pain-filled sentiments to everyone. This is already generating unprecedented levels of depression and self-harming behavior among teenagers – both boys and girls. I have witnessed the potential for serious damage with our own grandchildren.

When I was a child – light years ago – we had a childhood chant: “Sticks and stones may break my bones, but words shall never hurt me!” It was intended to increase resiliency and avoid physical retaliation, but, sadly, it is simply not true. Hurtful words – uttered in person or via social media – can leave deep wounds long after physical scars might have healed. By way of response to this reality, our son and his wife have not only restricted the hours that social media is available in their home but also denied their 15-year-old son his own mobile phone – over considerable protestations!

I readily admit that the social media explosion has produced remarkable benefits. We are able to communicate with friends and family in ways that we never imagined. Angela serves as our family social media queen and stays in regular contact with our children, grandchildren, great-grandchildren, and our rapidly growing global extended family. She passes along photographs, family news, and prayer needs, and because of her good efforts, we have stayed well connected throughout the pandemic lock down. We have even located high school friends with whom we had lost contact. I am also able to learn a great deal about the various clergy and churches that I now serve as interim bishop, because I can read through their websites and social media posts. But there is a dark side to all of this.

Read it all.

Pittsburgh ad clerum on anti-social mediahttps://t.co/E4i5UnVUZ5 pic.twitter.com/0pHfFOTPF5

— Anglican Ink (@anglicanink) July 21, 2021

The Rev. Edward Cardoza estimates that the volume of calls, messages and texts from members of his St. Mark’s Episcopal Church increased 20-fold over the past year. Most read something like this: “I’m sure you’re really busy and don’t have time, but if you do, would you have time for a conversation?”

People who had been sober for 10 or 15 years worried they might start drinking again. Some mentioned suicide. Couples who rarely argued were yelling at each other.

When the church resumed in-person services June 13, a new tension emerged: surprisingly angry reactions from some members to any pandemic-related safeguards that remained in place. Other clergy he talked to have seen similar levels of acrimony.

Read it all.

Interesting to see new approach’s being taken to deal with mental health. Churches and communities of faith seem to be stepping up! #MentalHealthMatters #FaithCommunities https://t.co/L66dtujR3p

— Dario Anselmo (@DarioAnselmoMN) July 22, 2021

Social well-being is highest in the richest states, in the north-east and west. But there is no obvious reason why some states have improved more than others. We found no correlation with covid-19 infections, the unemployment rate, or the outcome of the 2020 election. The states with the least severe lockdowns, as measured by another index from the University of Oxford, did tend to experience the biggest increases in social well-being (see right-hand chart). But the five states enjoying the greatest improvement—Maryland, Delaware, South Dakota, Alabama, and Minnesota—do not appear to have much in common.

Although the reason may be difficult to pin down, context and technology offer some clues. Amid the grief and devastation wrought by covid-19, Americans might have been more aware of their fortunes relative to others’. Indeed, a previous Sharecare survey carried out during the depths of lockdowns in April 2020 found that over one-third of Americans said they “felt grateful”. The same survey also found that 95% of Americans were using technology to stay in touch with others. Perhaps swapping empty office chatter and obligatory social engagements for fewer but more meaningful interactions—albeit done virtually—improved overall social well-being.

Some research suggests that after collective traumatic experiences, such as natural disasters, communities experience more social cohesion. During the pandemic, divisive disagreements over health issues such as the wearing of face masks cast doubt on such a theory. But the pandemic may have made Americans seek more support from friends, prompting an improvement in social well-being.

Read it all.

A new study finds that individual well-being has improved for many Americans over the past year https://t.co/7nlcfOUWzT

— The Economist (@TheEconomist) July 21, 2021

But since restaurants in the state were allowed to fully reopen on May 29, the treatment of the Apt Cape Cod’s 24 employees, many of whom are young and who include the couple’s two children, had gotten worse.

“It’s like abuse,” she said. “It’s things that people are saying that wouldn’t be allowed to be on TV because they would be bleeped. People are always rude to restaurant workers, but this far exceeds anything I’ve seen in my 20 years.”

Felt Castellano, 39, said that some customers had assumed that it would be business as usual, but had not grasped that restaurants were still grappling with staffing and supply shortages. That can mean that wait times are longer and that some items on the menu are not available, which she said has been a source of some of the verbal abuse toward the restaurant’s employees. When a group of diners didn’t get the table that they had requested, she said, they threatened to sue.

“I would say that it is its own epidemic,” she said.

The restaurant’s Facebook post resonated with many people online, who condemned the boorish behavior.

Read it all.

The meanness that some express toward people in service and in leadership has become ridiculous. The way we can talk to and treat one another when it is rude, entitled, complaining, and mean needs to stop. We are in desperate need of kindness. What a sad and important story here. https://t.co/ezud3Ro1B1

— Alan Cross (@AlanLCross) July 14, 2021

The UK is in the grip of an “epidemic of loneliness” among the young, according to a think tank that says the pandemic may have worsened the problem.

The proportion of people aged between 18 and 34 who say that they have one or no close friends has tripled in a decade, the report from the Onward think tank said.

Those aged between 18 and 24 are now nearly half as likely to say that they often speak to neighbours compared with 1998, the research found. They are also a third less likely to borrow and exchange favours with neighbours.

Onward’s Age of Alienation report, combining data from official surveys with polling by Stack Data Strategy, says that declines in younger generations’ interpersonal social networks have become far worse in recent years. It says this suggests that the pandemic “may be contributing to an ‘epidemic of loneliness’ among young people”. The report calls on ministers to introduce national civic service for people aged between 18 and 35, with a voluntary expectation that every young person completes ten days of volunteering a year. Volunteers could be encouraged, the think tank proposes, by civic rewards that could be redeemed against student loan or training course costs.

Read it all (subscription).

The proportion of people aged between 18 and 34 who say that they have one or no close friends has tripled in a decade, the report from the Onward think tank said https://t.co/aRNKlx0jKb

— The Times Scotland (@thetimesscot) July 9, 2021

Which is absolutely laudable: a church without a mission is just a monument in memory of the Messiah. And a parish-based innovation which is overseen by qualified parish clergy is welcome if it leads people to Christ. But church leaders who have not submitted to a “long, costly college-based training” will have little theology and poor (or no) formation. You end up with a Wesleyan model of church (conveniently forgetting that the Wesleys were steeped in theology and had a profound understanding of Anglican orthodoxy), with all the inherent dangers of error and heresy being lay-preached. Reading Against Heresies: On the Detection and Overthrow of the So-Called Gnosis and writing tedious 5,000-word essays on the definition of ‘Applied Theology’ is what helps to qualify you to teach, preach and minister effectively. Some eager disciples yearn to get out into the community and ‘do stuff’, but that stuff is far better done when it is led by people whose skills have been honed, mettle tested, and vocation discerned.

And who are all these lay leaders waiting to be ‘released’? Are they all wealthy or self-employed with a lot of spare time on their hands and the ability to labour for nothing, like parliamentary candidates for the Conservative Party?

Or perhaps there are no lay leaders waiting and yearning to be ‘released’ – and certainly nothing like the army necessary to birth and nurture 10,000 church plants.

Isn’t it a curious vision for renewing and reinvigorating the Church of England that the strategy is apparently to inculcate a new generation with the theology of the Free Church: you don’t need knowledgeable priests, you don’t need beautiful buildings, and you don’t need rigorous qualifications in theology: these are key limiting factors to mission. All you need is a passion for Christ and the ability to lead a Bible study. The rest is otiose.

Now, when will someone write a paper on the key limiting factors in the House and College of Bishops?

Read it all.

For what need the Church of Key Limiting Factors when the Church of Release and Liberation is just down the road? What need an expensively-formed priest in cassock and stole when there’s a free RE teacher in trackie bottoms and trainers just down the road?https://t.co/WR8w8nbP5Y

— Archbishop Cranmer: key limiting factor since 1520 (@His_Grace) July 3, 2021

It was an unlikely connection. A literal, logical person, challenged by basic verbal communication, and an unseen spirit, who communicates through the Word. Yet I reached out to God, and he reached out to me. We both answered the other’s call.

As an autistic person, I struggle to make connections. I did not communicate much as a young child and only barely as an adolescent. Even now, my thoughts exist independent of language. My mind undergoes a vast translation process, back and forth, to relate to the human world.

Yet the Christian faith spoke to me through one word: love. I often feel as if, by relying on only a single word, God designed this message for people like me. There is no complicated work to interpret that message. You are loved by your Creator. You are commanded to love others and also to love yourself.

It frequently surprises people that my faith is based entirely on logic and reason. It has no emotional base. Many may wonder how that squares with the message of love. But to me, it comes down to the principle of mutual recognition: If you believe in a Creator, then you believe that the Creator knows his own handiwork. You believe that each of us has a place, has equal value, and fully belongs in this world. There is not one correct path to life or to God. Mine may be unusual, but it can still be strong.

Read it all.

Beautiful thoughts and real wisdom from a man who quite literally thinks differently than we do. @JoryFleming https://t.co/tOU5qVbT7n

— ℎ (@timetherington) June 28, 2021

During law school, I took a class on capital punishment and learned that many wrongful convictions had something in common: a mistaken eyewitness ID. I read the work of Elizabeth Loftus, the psychologist whose research helped establish the limitations of human memory. The basic problem is that people often aren’t good at remembering the specific features of faces they’ve seen only once; they’re more likely to recall a general trait, like eye color or a mustache, that many people share. But if eyewitness testimony is fallible, Loftus explained, it is also potent. “There is almost nothing more convincing than a live human being who takes the stand, points a finger at the defendant and says, ‘That’s the one!’” she wrote in her 1979 book, “Eyewitness Testimony.”

Since 1989, mistaken IDs have factored into nearly 30 percent of about 2,800 convictions of innocent people tracked by the National Registry of Exonerations. And yet the legal system depends on them because the testimony of an eyewitness may be the only piece of direct evidence. Though no comprehensive data exists, one old but often-cited survey from 1989 suggests that eyewitness testimony is most likely used to solve at least 80,000 crimes each year.

The upshot is that eyewitness identification “presents the legal system with a challenge unlike any other,” Judge Jed S. Rakoff of the federal District Court in Manhattan writes in his recent book, “Why the Innocent Plead Guilty and the Guilty Go Free.” “Modern science suggests that much of such testimony is inherently suspect — but not in ways that jurors can readily evaluate from their own experience.”

As I became absorbed by Briley’s case, I wanted to understand more about the science of memory. What did the research suggest about the reliability of the identification Joseph made? Eyewitnesses like him often have the best intentions. Nonetheless, I learned, their error rate increases when more time lapses between the initial viewing of a person and the retrieving of that memory to make an identification. Cross-racial IDs become even weaker with the passage of time. The circumstances of a street crime itself can also affect accuracy. Victims and witnesses may have only a brief chance to view the perpetrator, and making an identification becomes harder with dim lighting, stress, fear and the distracting presence of a weapon. One study showed a “catastrophic decline” in accuracy — dropping as low as 18 percent — depending on a witness’s level of anxiety.

Read it all.

“Can you please help me get out of prison or refer me to somebody who can?”

For years as a journalist, @emilybazelon covered attempts to exonerate incarcerated people. But this letter led her to a very different story. She found him a lawyer: her sister. https://t.co/suhCzJkh09

— The New York Times (@nytimes) June 30, 2021

PITTSBURGH—Before the coronavirus pandemic took hold, psychiatrist Garrett Sparks usually treated about a dozen patients on his overnight shift in the emergency department at Western Psychiatric Hospital, this city’s biggest mental-health hospital. On a recent Thursday evening, he saw 21 cases.

As the night began, an agitated man sitting on a couch in a space reserved for acute cases loudly demanded turkey sandwiches. Parents of a 7-year-old who had been kicked out of school for emotional outbursts came in, saying their child’s behavior was spiraling and he was becoming more aggressive. A few hours later, police brought in a 17-year-old boy who had tried to commit suicide by jumping from a bridge.