More than five years later, there is still no answer to perhaps the most critical question raised by the man-made disaster: How much did it all cost?

In July, three economists at the Federal Reserve Bank of Dallas, Tyler Atkinson, David Luttrell and Harvey Rosenblum, gave it a shot, at least as far as the United States economy goes.

…their examination offers a panoramic view of the variety of ways in which the financial crisis diminished the nation’s standard of living. At a bare minimum the crisis cost nearly $20,000 for each American. Adding in broader impacts on workers’ well-being ”” an admittedly speculative exercise ”” could raise the price tag to as much as $120,000 for every man, woman and child in the United States. With this kind of money we could pay back the federal debt or pay for a top-notch college education for everyone.

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Obviously no one against abortion likes Roe v. Wade, the 1973 Supreme Court ruling that made abortion on demand the law of the land, and has led to fifty-five million legal abortions in the forty-one years since.

But listen to a few lines from those who call themselves “pro-choice.” Harry Blackmun, the Supreme Court justice who actually wrote it, called the court’s decision to even hear Roe a “serious mistake.” And before joining the court, current Justice Ruth Bader Ginsburg said Roe was not “measured” because it “invited no dialogue with legislators.”

In his new book, “Abuse of Discretion,” Clark Forsythe digs into the nuts and bolts of the decision like no book I’ve ever encountered. Forsythe, the former president and current senior counsel of Americans United for Life, is well versed in the ugly causes and even uglier consequences of Roe v. Wade, and he joined me to talk about it on the current edition of “BreakPoint This Week.”

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…while they are having a lot of sex, seniors didn’t seem to get the safe sex memo, or when it came through they ignored it because they did not think it applied to them. They obviously don’t have to worry about pregnancy. And they grew up before the safe sex era. So seniors might think they have no reason to use condoms. According to the 2010 National Survey of Sexual Health and Behavior, among college-age Americans, condoms are used in about 40 percent of sexual encounters, but only in about 6 percent of sexual encounters among those 61 and older. A study published in the Annals of Internal Medicine showed that older men who use Viagra and similar drugs are six times less likely to use condoms compared with men in their 20s.

Combine retirement communities, longer life, unfamiliarity with condoms and Viagra ”” and what do you get? You get an S.T.D. epidemic among the Social Security generation that rivals what we imagine is happening in those “Animal House” fraternities.

These S.T.D. numbers demand that seniors take responsibility for their actions.”

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An American missionary who has been jailed in North Korea for more than a year appeared before reporters Monday and appealed to the U.S. government to do its best to secure his release.

The missionary, Kenneth Bae, made the comments at what he called a press conference held at his own request. He was under guard during the appearance. It is not unusual for prisoners in North Korea to say after their release that they spoke in similar situations under duress.

Wearing a gray cap and inmate’s uniform with the number 103 on his chest, Bae spoke in Korean during the brief appearance, which was attended by The Associated Press and a few other foreign media in Pyongyang.

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True to their “live to work” reputation, some baby boomers are digging in their heels at the workplace as they approach the traditional retirement age of 65. While the average age at which U.S. retirees say they retired has risen steadily from 57 to 61 in the past two decades, boomers — the youngest of whom will turn 50 this year — will likely extend it even further. Nearly half (49%) of boomers still working say they don’t expect to retire until they are 66 or older, including one in 10 who predict they will never retire.

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There isn’t a staffer on the Hill who won’t tell you 90% of members are driven by their own needs, wants and interests, not America’s. The former defense secretary, Bob Gates, has written a whole book about it, and the passages in which he speaks most plainly read like a cry from the heart. The chaplain of the Senate, Barry Black, made news a few months ago because he’d taken to praying that the character of our representatives be improved. “Save us from the madness,” he prayed one morning last October. “We acknowledge our transgressions, our shortcomings, our smugness, our selfishness.” The single most memorable thing I ever heard from a Wall Streeter was from one of its great men, who blandly explained to me one day why certain wealthy individuals were taking an action that was both greedy and personally inconvenient to them. “Everyone wants more,” he said, not in a castigating way but as one explains certain essentials to a child.

People in public life have become more grasping, and less embarrassed by it. But the odd thing, the destabilizing thing as you think about it, is that we’re in a crisis. We’ve been in it since at least 2008 and the crash, and the wars. We are in unprecedented trouble. Citizens know this. It’s why they buy guns. They see unfixable America around them, they think it’s all going to fall apart. In Washington (and New York) they huff and puff their disapproval: Those Americans with their guns, they’re causing a lot of trouble. But Americans think they’re in trouble because their leaders are too selfish to face challenges that will do us in.

What’s most striking is that in a crisis, you don’t expect business as usual. You expect something better from leaders, you expect them to try to meet the moment.

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I have signed the Time to Change pledge to end the stigma attached to mental illness. I encourage you to join this campaign in the UK, or similar campaigns where you live. Like many of you, I have been close to a number of people who have struggled with poor mental health. I became my late father’s carer in the last years of his life. It was only then that I recognised how we had colluded as a family in not knowing about his mental state for years. He was relatively well supported; but this did not prevent his early death as a result of the physical consequences of his struggle with life.

Research reveals that nine out of ten people in Britain who live with some form of mental illness are stigmatised. As if the illness were not enough to cope with, they are penalised in the workplace and over welfare benefits. They are shunned and laughed at. Worse still, moral blame is still applied to those living with persistent mental illness. We are frightened of it because it is so close to us and any one of us call fall prone to it in some form. It is also scary that, while there can be periods of recovery in any illness, the condition itself may well be chronic and incurable.

Understandably, we all dread that prospect for ourselves or for our loved ones; but it does not follow that we should blame sufferers for reminding us of their need. The media do not help. Of course, it is a tragedy if a psychotic person becomes dangerous and does serious harm to another person. The way that this is often reported suggests that people with mental health needs are likely to be dangerous. The sad truth is that most of those who suffer psychosis, or clinical depression or severe bi-polar illness are only likely to be a danger to themselves as they feel they can no longer endure the isolation and pain.

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Rowan Williams has spoken out against the trend of expensive “fantastical” weddings which he claims is threatening the future of marriages.

Speaking at a debate entitled “Marriage: Love or Law” in London, the former Archbishop of Canterbury said that the “marketisation of marriage” must be curtailed.

He labelled the idea of “the perfect relationship crystallised in the perfect wedding day” as a farce, suggesting that it was nothing more than the product of “immense economic advertising investment in this massively fantastical experience … after which, of course, nothing is ever quite so good again”.

“This is an aspect I think of the short-term, unimaginative, emotionally unintelligent climate that sometimes we seem forced to inhabit,” he said.

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It is therefore a stark contrast when we compare parents’ dedication to getting their children into a good college with their dedication to getting their children into a good marriage. One cannot help but suspect from the lackadaisical approach of middle class parents to their progeny, that they do not consider marriage very important at all. Of course, this attitude is expected for those who have unfortunately come to believe that marriage is an outdated and irrelevant custom. However, it is not at all reasonable for those social conservative parents who still find marriage important””those who (rightly) profess it to be the most fundamental building block of society and (rightly) wish to defend it against various contemporary perversions of the institution.

Even conservative defenders of marriage lack intentionality when it comes to the marital prospects of their own children. It’s not as though they’re ignorant of how to handle important things because they also deeply involve themselves in goals like securing a college education. It is simply that they do not treat marriage with their actions the way they treat it with their rhetoric. They complain about institutions when they redefine marriage. They complain about the media when they demean or devalue marriage in various ways. Nevertheless, when it comes to that segment of society in which they have the most influence””their own family””they often do not seem to make the “college” kind of effort to cultivate a desire for marriage, to prepare their sons to be good husbands, to prepare their daughters to be good wives, or to help them find a good spouse.

Consider, as one small example of this, the virtue of chastity””a disposition to prepare and direct our sexuality towards marriage””and contrast it with the far more popular term among social conservatives: “abstinence.”

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More Americans, 42%, say they are financially worse off now than they were a year ago, reversing the lower levels found over the past two years. Just more than a third of Americans say their financial situation has improved from a year ago.

These results come from Gallup’s annual “Mood of the Nation” poll, conducted Jan. 5-8. Gallup has found that Americans’ economic confidence, self-reported consumer spending, and perceptions of job creation improved in 2013. Despite Americans’ more positive views of the overall U.S. economy in 2013, nearly two-thirds believe their personal financial situation deteriorated or was stable over the past year.

Though down from mid-2013, the percentage of Americans saying they are financially better off than a year ago is nearly in line with the historical average (38%), spanning 1976-2014. On the other hand, the share of Americans saying they are financially worse off compared with a year ago is, by historical standards, high — eight percentage points above the average. The record high of 55% occurred in May and September 2008, the year (and, in the latter case, the month) of the global financial meltdown.

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Behind every important study there are good data that made the analysis possible. And behind every bad study . . . well, read on. People often speak about “lying with statistics.” I would argue that some of the most egregious statistical mistakes involve lying with data; the statistical analysis is fine, but the data on which the calculations are performed are bogus or inappropriate. Here are some common examples of “garbage in, garbage out….”

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Who is a Jew? This question is becoming ever more pressing for Jews around the world. It looks like a religious issue, but is bound up with history, Israeli politics and the rhythms of the diaspora. Addressing it means deciding whether assimilation is a mortal threat, as many Jews think, or a phenomenon to be accommodated. The struggle over the answer will shape Israel’s society, its relations with Jews elsewhere, and the size and complexion of the global Jewish community.

For Orthodox Jews like Rabbi Tubul, the solution is simple and ancient: you are a Jew if your mother is Jewish, or if your conversion to Judaism accorded with the Halacha, Jewish religious law. Gentiles might be surprised that for Jews by birth this traditional test makes no reference to faith or behaviour. Jews may be atheist (many are: apostasy is a venerable Jewish tradition) and still Jews. Joel Roth, a Conservative rabbi at the Jewish Theological Seminary in New York, likens this nativist criterion to that for American citizenship: Americans retain it regardless of their views on democracy or the constitution. Some strict rabbis even think that a child is not Jewish if born to a devout mother but from a donated gentile egg….

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Global religious hostilities reached a six-year high in 2012 and affected more people than government curbs on religious freedom, according to the Pew Research Center’s latest report on religious restrictions around the world.

The report, released Tuesday (Jan. 14) ahead of National Religious Freedom Day on Thursday, shows that 74 percent of the world’s population experienced high levels of social hostility toward religion, up from 52 percent in 2011.

The sharp rise is due to hostilities in China, which for the first time in the survey’s six-year history, scored a “high” level of religious strife. Home to more than 1.3 billion people, China experienced an increase in religion-related terrorism, mob violence and sectarian conflict in 2012.

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Listen to it all should you wish to.

Admittedly, the idea of a “pregnant man” makes many people uncomfortable, and photos of Mr. Inkster caressing his bulging belly are startling. The issue is controversial even within the transgender community. “Some people believe if you’re a trans man you shouldn’t be wanting to bear kids,” Jamison Green, the author of “Becoming a Visible Man,” told me. “That’s not something men do. Others think, If you have a body part that does something, why can’t you use it? It’s your body.”

The issue brings up unprecedented questions: Do you use your genetic material to reproduce, and at what time during your transition? Before or after hormone therapy? Before undergoing reassignment surgery that will make you sterile? Should a transgender man like Mr. Inkster keep his breasts so he can nurse later? Is it generally psychologically healthier for someone like him to freeze his eggs and have them inseminated and the embryos transferred to a female partner or surrogate, rather than leave his female reproductive parts intact? How might years of estrogen or testosterone therapy affect eggs and sperm?

These questions matter.

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This really is the question in today’s paper: Q: My friend has recently split up with his long-term girlfriend (he is in his early thirties, as am I), and is really enjoying his new, revived, single sex life. It’s made me question my relationship ”” whether I’m happy or not. I’ve been in a relationship for eight years and we have lived together for five years now. Should I play the field before settling down for life? I don’t want to realise later that I’ve missed out. Read it all (subscriber only) to see the answer

On 20 April 2012, Tom Mortier, a chemistry lecturer, got a message to call a Brussels hospital. His mother was dead. Godelieva De Troyer was 64 and had been suffering from depression. She had sent her son an email three months before she died telling him she had asked for euthanasia, but he did not think doctors would allow it.

He is enraged. He does not accept the argument that his mother had a “right to die”.

“From my perspective this is not a law for patients, it’s a law for doctors so they won’t be prosecuted,” Mortier says. “Performing euthanasia is unethical. It’s killing your patients, and now they’re promoting it as the ultimate form of love. What have we become here in Belgium? I don’t understand it”¦”

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Among the people of Geel, the term ”˜mentally ill’ is never heard: even words such as ”˜psychiatric’ and ”˜patient’ are carefully hedged with finger-waggling and scare quotes. The family care system, as it’s known, is resolutely non-medical. When boarders meet their new families, they do so, as they always have, without a backstory or clinical diagnosis. If a word is needed to describe them, it’s often a positive one such as ”˜special’, or at worst, ”˜different’. This might in fact be more accurate than ”˜mentally ill’, since the boarders have always included some who would today be diagnosed with learning difficulties or special needs. But the most common collective term is simply ”˜boarders’, which defines them at the most pragmatic level by their social, not mental, condition. These are people who, whatever their diagnosis, have come here because they’re unable to cope on their own, and because they have no family or friends who can look after them.

The origins of the Geel story lie in the 13th century, in the martyrdom of Saint Dymphna, a legendary seventh-century Irish princess whose pagan father went mad with grief after the death of his Christian wife and demanded that Dymphna marry him. To escape the king’s incestuous passion, Dymphna fled to Europe and holed up in the marshy flatlands of Flanders. Her father finally tracked her down in Geel, and when she refused him once more, he beheaded her. Over time, she became revered as a saint with powers of intercession for the mentally afflicted, and her shrine attracted pilgrims and tales of miraculous cures.

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He fed the 5,000 and walked on water but now a new advertising campaign suggests that Jesus can work miracles in another area altogether.

Advertisements for a Christian dating agency are set to raise more than eyebrows with a claim that believers make “better lovers”.

The slogan, to appear in London Tube carriages from next week, appears to be based on spam emails promoting herbal anti-impotence drugs.

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It is no surprise, then, that people whose belief systems are a muddle of Casey’s sweet-mystery-of-life passage and Modern Family bridle at the strict sexual morality of the monotheistic religions. This is exacerbated by traditional Christianity’s refusal either to conform to the spirit of the age or to go away and be quiet. The erosion of the state’s role in upholding public morality both foreshadowed and led to the cultural rejection of religion’s right to judge the morality or immorality of certain acts.

Evangelicals still loudly proclaim that one should “wait until marriage,” even if that command is largely honored in the breach. The Catholic Church has not relaxed its prohibition on contraception, even if many of its adherents ignore its teaching or even loudly oppose it. Both Evangelicals and Catholics (and those members of mainline churches who hold to traditionalist norms) grapple with the culture on multiple fronts””praying outside abortion clinics, attending the March for Life, objecting to FDA approval of abortifacients, decrying pornography, etc. In short, they have remained a thorn in the side of an ever-more-permissive culture for over forty years. (Orthodox Christianity, Orthodox Judaism, and Islam also adhere to strict moral norms regarding sexual behavior, but attract less attention because of their status as minority religions.)

This cultural attitude has led to religious liberty’s current embattled position.

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When Stephanie and Robin came to see Episcopal priest Ali Lufkin, they were not thinking about arranging a commitment ceremony. They simply wanted Lufkin to help them work through the difficulties that their very different backgrounds and histories brought to their relationship.

Stephanie had been married to a man and raised three children. Robin had struggled for years with living out her sexual orientation while belonging to a religious community that disapproved of it. “We wanted to draw wise people around us,” Stephanie said, “who might help us to see what we might not be able to see.”

Eventually, however, the two decided they wanted a covenant ceremony, and this led to a new set of questions: What would the ceremony look like? What would their vows say? How did they each interpret the meaning of a covenantal relationship? How would friends and family respond to their relationship and this public witness to it? There wasn’t a script already written for them.

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I will take comments on this submitted by email only to KSHarmon[at]mindspring[dot]com.

Technology has made it easier than ever to stay in touch. But services like Skype and FaceTime don’t necessarily guarantee a good conversation. They provide a virtual venue; the rest is up to us. You can imagine a point where our apps do take that next step, though: nudging us when it’s our turn to talk; making sure we say the right thing; and reminding us to shut up when it’s time to listen. With US+, a new app for Google Hangout, you can get a taste of that future.

The app was created by artists Lauren McCarthy and Kyle McDonald. Combining some rough linguistic and facial expression analysis, US+ monitors video chats in real time. You can see how hostile you’re being; how positive; or how honest. At certain intervals, the application will give you suggestions, telling you you’re talking too much or noting that your interlocutor looks sad.

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American consumers in 2013 were more upbeat than at any time in the previous six years as views on the economy, finances and the buying climate improved.

The Bloomberg Consumer Comfort Index…averaged minus 31.4 for 2013, the highest since 2007, when it was minus 10.5. The weekly index fell for the first time since mid-November, dropping to minus 28.7 for the period ended Dec. 29, from minus 27.4.

An improved job market, higher stock prices and rising home values lifted sentiment at the end of the year and helped drive holiday retail shopping. Stronger wage and employment growth would help propel bigger gains in confidence and encourage Americans to boost spending, which accounts for almost 70 percent of the economy.

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Answers from Justin Welby, Joan Bakewell, Giles Coren, Jonathan Sumption, James Rhodes and many more…

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You see, the researcher that they’re filming, a guy named Harry Harlow [in 1960], was trying to prove– and I know this is going to sound crazy. He was trying to prove that love is an important thing that happens between parents and children.

And the reason why he felt the need to prove this point was at the time– and again, I know this is going to sound kind of out there. The psychological establishment, pediatricians, even the federal government were all saying exactly the opposite of that to parents.

Deborah Blum: It’s actually one of those things that you say, how could they have thought that? But psychology just didn’t believe in love. And if you go back and you pull any of the psychology textbooks, really almost pre-1950, you don’t even find it in the index because it was not a word that was used.

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Aside from President Rouhani’s occasional tweets wishing Jews and Christians well on Rosh Hashanah and Christmas, Iran’s track record on religious tolerance and freedom is dismal.

Last month, the president released a draft Charter of Citizens’ Rights. Nice title, but what’s inside leaves much to be desired according to Nazila Ghanea, who teaches international human rights law at the University of Oxford. Ghanea has studied Iran’s human rights record for nearly two decades with a particular focus on freedom of religion or belief and minority rights. I spoke with her about this new charter and more generally about religious freedom in Iran. This interview was edited for length and clarity.

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U.S. investors are generally wary about stocks as a way for Americans to build wealth, as 37% say the stock market is an “excellent” or “good” way for average Americans to grow their assets, while 46% consider it “only fair,” and 16% call it “poor.” Large class investors — those with $100,000 or more in investable assets — are significantly more upbeat about the market’s value as a wealth generator than those with less than $100,000 of such assets, but still only 50% rate it positively.

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…while we need to acknowledge the things Robertson got wrong, we do not need to pretend that his dismissal from A&E had mainly to do with any of those three things. The A&E network does not have a track record of concern about remarks that are sexually explicit or pastorally insensitive. And I suspect that A&E would not have pulled the plug if this were merely a matter of his remarks about growing up in Louisiana. None of these by themselves caused the offense that has led to the current uproar.

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…far from intimidating others, the trial and defrocking of Mr. Schaefer have galvanized a wave of Methodist ministers to step forward to disobey church prohibitions against marrying and ordaining openly gay people.

Members of the United Methodist Church, the nation’s third-largest Christian denomination, have been battling bitterly over homosexuality for four decades. The church now faces an increasingly determined uprising by clergy members and laypeople who have refused to cede, even after losing the most recent votes, at the Methodist convention last year, on proposals to change church teaching.

“After 40 years of playing nice and attempting a legislative solution, we will not wait any longer,” said Matt Berryman, a former Methodist pastor who said he turned in his credentials because he is gay. He now serves as the executive director of the Reconciling Ministries Network, a Methodist gay rights group.

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When I heard a federal judge struck down part of Utah’s polygamy law last week, I gave a little squeal of delight.

To be clear, I’m an Episcopal priest, not a polygamist. But I’ve met the family who brought the suit, and these people changed how I think about plural marriage.

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