Grisly torments. Hideous dismembering. Extreme self-mortification. Voluntary live entombment. The collection and even the theft of human body parts. The celebration of violent death. Such are some of the themes treated in Cult of the Dead. Yet reading this book conveys the feeling of bouncing over bumps at high speed on a sunny day in an all-terrain sports utility vehicle. How can such lugubrious topics provide so much fun? The tale is animated by the telling. With sly wit, subtle humour, agile prose and empathetic imagination, Kyle Smith narrates the growth of one of Christianity’s defining traditions: its adoration of the martyr.

Smith’s interest in the subject was ignited by chance, when he was introduced to a luridly illustrated catalogue of tortures. Treatise on the Instruments of Martyrdom featured spikes and swords, axes and arrows, weights and wheels. Composed in the sixteenth century and translated into English in 1903, this bibliographic find led Smith to contemplate the ways in which martyr cults affected Christian piety and politics, the economic development of the post-Roman West and the very measurement of time.

“Being killed is an event”, Smith notes, quoting Daniel Boyarin. “Martyrdom is a literary genre.” That genre was already enshrined in Christian scripture, with its narrations of Jesus’s crucifixion in the gospels and of the stoning of Stephen in Acts. By the time that the New Testament was firmly canonized (in the early fourth century, impelled by the newly converted emperor, Constantine), the age of the martyrs was, technically, past: pagans could no longer make martyrs of the faithful. How many actually suffered is unknown and unknowable: as late as the 240s, the great theologian Origen commented that their number could easily be counted (Against Celsus 3.8). Nor do we know much about the legal mechanisms that may have brought people to trial. Nor can we date martyrdoms with much security. What we do know is that stories about martyrs were tremendously popular. With Constantine’s conversion their production bloomed.

Read it all (subscription).

Review of ‘Cult of the dead: a brief history of Christianity’ by Kyle Smith.https://t.co/dAC1qpqFnG pic.twitter.com/DSuldreHE8

— Madeleine Davies (@MadsDavies) October 19, 2022

The young Ware had entered a world of perpetual controversy, between different nations and ethnicities and between different shades of ideology. The remainder of his life was devoted to wrestling with these contradictions and helping others to do so.

Having won a King’s Scholarship to study classics at Magdalen College, Oxford, he took a double first and wrote a doctoral thesis on St Mark the Ascetic. At the same time he deepened his commitment to Orthodoxy. He loved Russian spirituality but was wary of being embroiled in Russian controversies. His wisest Russian mentors advised moving closer to the religious mainstream and joining the Greek church, into which he was received in 1958, later being elevated to the priesthood, tonsured as a monk and given the name Kallistos in 1966.

By that time he had been guided by Amphilochios Makris, a visionary monastic on Patmos, who said that care for the environment, especially trees, was a Christian duty. It was this monk, canonised in 2018, who advised the young Englishman that his future lay in teaching Orthodox Christianity in the West.

Ware faithfully carried out this mission during three decades as an Oxford lecturer, presenting arcane theological issues with clarity and humour.

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Worth waiting six weeks for Kallistos Ware’s obituary, a friend of a friend in my Oxford days, and one of the greatest Christian minds in our age.https://t.co/KR2LXyLMvn

— John Twisleton (@JohnTwisleton) October 6, 2022

A ledger stone, honouring the cathedral’s founding father St Wilfrid, will be dedicated by Archbishop Stephen at the end of a service that will have celebrated the incredible life and mission of St Wilfrid of Ripon.

Throughout this year, in marking the 1350th anniversary of the dedication of Ripon’s crypt by St Wilfrid, the cathedral community has been telling the story of this remarkable missionary bishop with art installations, son et lumieres, lectures and worship.

Wilfrid, a man of great vision, motivation, courage and faith, not only built up the church and brought countless people to faith but also helped the church on the fringes of Europe become more up to date and better connected. This became symbolized in the way he brought Roman influence to bear on the building of a stunning church in Ripon.

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Come along tomorrow at 7pm for ‘Wilfrid, Willibrord and the Expansion of Christian Europe’, by Prof James Palmer, Professor of Mediaeval History @StAndrewsUniv The lecture on St Wilfrid is free – you can talk to Prof Palmer afterwards over a glass of wine @RiponDean @moreRipon pic.twitter.com/PZLvTdgNQR

— Ripon Cathedral (@riponcathedral) October 5, 2022

The American League has a new single-season home run king.

New York Yankees star Aaron Judge launched his 62nd home run of the season Tuesday night on the road against the Texas Rangers, breaking the AL record he shared with Roger Maris.

After depositing a Tim Mayza sinker into the Toronto Blue Jays bullpen to tie Maris’ mark last Wednesday, Judge went without a home run during the Yankees’ final regular-season homestand — a three-game series against the Baltimore Orioles. Back on the road, Judge, who had gone 2-for-9 with two singles in two games against the Rangers through Game 1 of Tuesday’s doubleheader, took Texas pitcher Jesus Tinoco deep in the first inning of the nightcap to reach No. 62.

“It’s a big relief. I think that everyone can sit back down in their seats and watch the ballgame, you know? No, but it’s been a fun ride so far,” Judge said. “Getting a chance to do this, with the team we’ve got, the guys surrounding me, the constant support from my family whose been with me through this whole thing … it’s been a great honor.”

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CHASE CLOSED!#AaronJudge is your new AL single-season HR leader. 6️⃣2️⃣ #AllRise pic.twitter.com/3ipmhm6Cw4

— MLB (@MLB) October 5, 2022

There’s a short stretch along the Charleston waterfront, just a few hundred yards from the South Carolina Aquarium, where tens of thousands of enslaved people took their first steps in the New World.

The site, Gadsden’s Wharf, was among the most prolific international slave trading ports in the United States. But until recently, the site bore no mention of its slave-trading past. It was only during the development of the International African American Museum — a landmark $100 million project that has been in the works for more than 20 years — that researchers brought to light the full history of Gadsden’s Wharf.

“We were part of how Gadsden’s Wharf was coming into community recognition and community conversation,” said Dr. Tonya Matthews, the museum’s president and chief executive. While Gadsden’s Wharf has long been acknowledged as a historic site, she said, “we weren’t actually talking about what that history was.”

The I.A.A.M., which opens in January, will change that. Dedicated to “telling the full story of the African American journey, from ancient African civilization to modern day,” the museum’s nearly 150,000 square feet of space will include nine galleries as well as a genealogy center where visitors can get help researching their family histories. Dr. Matthews said she is already seeing a strong response from the public.

Read it all.

‘We Tell The Whole Truth’: A Talk With the Head of Charleston’s New African American Museum https://t.co/twzyHY5Xef

— Black History Heroes (@HistoryHeroes) September 23, 2022

But it was a long and arduous road to reach those heights, beginning with a tough childhood. “I was unsuited to being a child,” Ms. Mantel wrote in a 2003 memoir, “Giving Up the Ghost.” She endured numerous health problems, leading one doctor to call her “Little Miss Neverwell.” The doctor was the first of many to fail to properly treat her.

Her illnesses later proved so debilitating that she could not hold down regular jobs, steering her to writing. But even then it was a writer’s life of fits and starts. Mainstream success did not come to her until she was well into her 50s….

In her 20s, Ms. Mantel was diagnosed with endometriosis, a condition in which tissue similar to that lining the womb grows elsewhere. Around that time, a doctor ordered her to stop writing. Her response, described in her memoir, was typically forthright: “I said to myself, ‘If I think of another story, I will write it.’”

At 27, having had the endometriosis diagnosis confirmed, she had surgery to remove her uterus and ovaries, although that did not stop the pain. The complications from her illness made a normal day job impossible, she said.

“It narrowed my options in life,” she said, “and it narrowed them to writing.”

Read it all.

One of the finest historical novelists. Everyone knows her Cromwell trilogy, but "A Place of Greater Safety," though a bit messy, brings the French Revolution to life. https://t.co/EF86I9iPpF

— Michael Weiss 🌻🇺🇸🇮🇪 (@michaeldweiss) September 23, 2022

“Queen Elizabeth was one of those people in this mortal life who always thought ahead,” said David Lyle Jeffrey, distinguished senior fellow at the Institute for Studies of Religion at Baylor University. When preparing these rites, the queen was “clearly looking for prayers, Scriptures and hymns that made connections she wanted to make for her family, her people and the world. … I think she succeeded brilliantly.”

An Anglican from Canada, Jeffrey said the events closing the queen’s historic 70-year reign were an appropriate time to explore the “essence of her admirable Christian character.” Thus, the retired literature professor wrote a poem after her death — “Regina Exemplaris (An exemplary queen)” — saluting her steady, consistent faith. It ended with these lines:

She who longest wore the heavy crown

Knew but to kneel before the unseen throne

And plead her people’s cause as for her own,

And there to praise the Lord of All, bowed down,

More conscious of his glory than her high acclaim,

Exemplar thus in worship, in praise more worthy of the Name.

After the “Kontakion of the Departed,” Bishop David Conner, the dean of St. George’s Chapel, noted the importance of this sanctuary to Queen Elizabeth. She had worshipped in the Windsor Castle chapel as a girl, sometimes singing in the choir and taking piano lessons with organist Sir William Henry Harris. The queen included some of his music in the committal service.

“We are bound to call to mind,” said Conner, “someone whose uncomplicated, yet profound Christian faith bore so much fruit … in a life of unstinting service to the nation, the Commonwealth and the wider world, but also, and especially to be remembered in this place, in kindness, concern and reassuring care for her family, friends and neighbors.

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(OPINION/@tweetmattingly) The queen’s final, intimate Windsor Castle service began where her husband’s had ended — with the “Kontakion of the Departed,” a tie to Prince Philip’s Orthodox roots — as if one rite was flowing into another.https://t.co/5znuc4uyX6 #QueenElizabeth

— Religion Unplugged (@ReligionMag) September 22, 2022

Queen Elizabeth II was laid to rest on Monday after a majestic state funeral that drew tens of millions of Britons together in a vast expression of grief and gratitude, as they bade farewell to a sovereign whose seven-decade reign had spanned their lives and defined their times.

It was the culmination of 10 days of mourning since the queen died on Sept. 8 in Scotland — a highly choreographed series of rituals that fell amid a deepening economic crisis and a fraught political transition in Britain — and yet everything about the day seemed destined to be etched into history.

Tens of thousands of people lined the route of the cortege past the landmarks of London. In Hyde Park, people watching the service on large screens joined in “The Lord’s Prayer” when it was recited at Westminster Abbey. Thousands more cheered, many strewing flowers in the path of her glass-topped hearse, as the queen’s coffin was driven to Windsor Castle, where she was buried next to her husband, Prince Philip.

“In this changing world, she was a pillar of the old world,” said Richard Roe, 36, who works in finance in Zurich and flew home for the funeral. “It’s nice to have something that’s stable and stands for good values.”

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From the cheers of thousands along the parade route to the swishing tail of Emma, the queen's Fell pony at Windsor Castle, Queen Elizabeth's funeral was epic and intimate. My full account. https://t.co/oVs12TQN47

— Mark Landler (@MarkLandler) September 19, 2022

She was always reticent about her personal opinions about people and policies. She was reluctant even to divulge whether she had a favourite hymn, knowing that she would be condemned ever afterwards to hear it on every occasion.

During the Diamond Jubilee in 2012, in a speech at Lambeth Palace the Queen was explicit about her own view of the role of the Church of England in a multicultural country. ‘The concept of our established church is occasionally misunderstood and I believe commonly underappreciated. Its role is not to defend Anglicanism to the exclusion of other religions. Instead, the church has a duty to protect the free practice of all faiths in this country.’

The Queen believed that the ‘Defender of the Faith’ should be the friend and protector of all the faiths which make up the national community. She was an assiduous visitor to temples, gurdwaras and mosques. The idea, however, that you could slip the Christian anchorage in favour of a generalised benevolence to all religions was not one she instinctively favoured. To be simply a ‘Defender of Faith’, rather than the Faith, suggests that one occupies an elevated position in which all faiths are seen as more or less adequate local editions of something vaguely lying beyond them all. Spiritual progress and deeper appreciation of other traditions comes from the serious and disciplined choice of a particular way to follow. The Queen was intensely disciplined in every aspect of her life including in its spiritual dimension. Wherever she was, Sunday worship was a priority.

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'The Queen was explicit on numerous occasions that her "inspiration and anchor" was Jesus Christ. Her words reflect a firm personal faith nourished by the experience of prayers and Bible-reading with her mother.'

✍️ Richard Chartreshttps://t.co/VkaAqT0IJI

— The Spectator (@spectator) September 15, 2022

take the time to watch it all.

Contrast the Post summary with this language from her majesty’s 2011 talk, as transcribed by the BBC.

Jesus was born into a world full of fear. The angels came to frightened shepherds with hope in their voices: ‘Fear not’, they urged, ‘we bring you tidings of great joy, which shall be to all people. ‘For unto you is born this day in the City of David a Saviour who is Christ the Lord.’

Although we are capable of great acts of kindness, history teaches us that we sometimes need saving from ourselves — from our recklessness or our greed.

God sent into the world a unique person — neither a philosopher nor a general, important though they are, but a Saviour, with the power to forgive.

Forgiveness lies at the heart of the Christian faith. It can heal broken families, it can restore friendships and it can reconcile divided communities. It is in forgiveness that we feel the power of God’s love.

That’s a bit more specific, isn’t it? Year after year, Queen Elizabeth stressed that her faith was at the heart of her life and work. Was this a valid and important part of her (news) story?

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“God sent into the world a unique person: neither a philosopher nor a general, important though they are, but a Saviour, with the power to forgive. Those are words from the Queen’s Christmas speech in 2011.” From Saturday’s Requiem for HM the Queen: https://t.co/jD6LQm829x pic.twitter.com/fp30dRY4yk

— All Saints Margaret Street (@ASMSLondon) September 12, 2022

“The cloudless sky filled with coiling black smoke and a blizzard of paper—memos, photographs, stock transactions, insurance policies—which fluttered for miles on a gentle southeasterly breeze, across the East River into Brooklyn. Debris spewed onto the streets of lower Manhattan, which were already covered with bodies. Some of them had been exploded out of the building when the planes hit. A man walked out of the towers carrying someone else’s leg. Jumpers landed on several firemen, killing them instantly.

“The air pulsed with sirens as firehouses and police stations all over the city emptied, sending the rescuers, many of them to their deaths. [FBI agent] Steve Bongardt was running toward the towers, against a stream of people racing in the opposite direction. He heard the boom of the second collision. “There’s a second plane,” someone cried.”

–Lawrence Wright, The Looming Tower: Al-Qaeda and the Road to 9/11 (New York: Random House [Vintage Books], 2006), pp.404-405

We will #NeverForget. pic.twitter.com/9B8wBsNJ1V

— Pittsburgh Steelers (@steelers) September 11, 2022

This site is intended as a place to remember and celebrate the lives of those lost on September 11, 2001. It includes Guest Books and profiles for each of those lost.

It is well worth your time to explore it thoroughly today.

21 years later…
We’ll never forget. #Remember911 pic.twitter.com/tx9S50MghQ

— Emily Waldon (@EmilyCWaldon) September 11, 2022

The Man Behind the Red Bandana from Drew Gallagher on Vimeo.

“The role and the duties of monarchy also remain, as does the Sovereign’s particular relationship and responsibility towards the Church of England – the Church in which my own faith is so deeply rooted.

“In that faith, and the values it inspires, I have been brought up to cherish a sense of duty to others, and to hold in the greatest respect the precious traditions, freedoms and responsibilities of our unique history and our system of parliamentary government.

“As the Queen herself did with such unswerving devotion, I too now solemnly pledge myself, throughout the remaining time God grants me, to uphold the constitutional principles at the heart of our nation.

“And wherever you may live in the United Kingdom, or in the realms and territories across the world, and whatever may be your background or beliefs, I shall endeavour to serve you with loyalty, respect and love, as I have throughout my life.

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Just published: front page of the Financial Times international edition Saturday September 10 https://t.co/fFNcSDDQqB pic.twitter.com/6xBPaRGOkQ

— Financial Times (@FinancialTimes) September 9, 2022

The Bishop of Worcester, Dr John Inge, said: “She has been on the throne since before most of us were born and has been a constant source of strength, stability, and inspiration throughout her long reign. She has been the glue which has held this country and the Commonwealth together, and I give heartfelt thanks for her life of selfless service.

“That service was undergirded and enabled by a deep Christian faith, and we now commend her to the God in whom she believed, whose love is stronger than death, as we also pray for members of the Royal Family, particularly our new King.”

The Bishop of Chichester, Dr Martin Warner, described Queen Elizabeth’s death as “a moment of bereavement for the whole nation, and for the Commonwealth”. He continued: “She will remain in our hearts and minds as an exceptional example of public duty and commitment to her high calling, carried out with unswerving faith in God. Let us come together as a nation to mark her death with dignity and pride.”

The Bishop of Oxford, Dr Steven Croft, said that her “devoted service” had given “stability to the nation throughout this Elizabethan age”. Her “deep, personal Christian faith”, had inspired him and many, he said.

Read it all.

LATEST. Church of England Bishops have paid tribute to the late Queen, describing her as a source of strength to the nation, and giving thanks for the Christian faith that sustained her during her 70-year reign https://t.co/MwTGAfmXik

— Church Times (@ChurchTimes) September 9, 2022

It is with profound sadness that I join the nation, the Commonwealth and the world in mourning the death of Her Late Majesty The Queen. My prayers are with The King and the Royal Family. May God draw near them and comfort them in the days, weeks and months ahead.

As we grieve together, we know that, in losing our beloved Queen, we have lost the person whose steadfast loyalty, service and humility has helped us make sense of who we are through decades of extraordinary change in our world, nation and society.

As deep as our grief runs, even deeper is our gratitude for Her Late Majesty’s extraordinary dedication to the United Kingdom, her Realms and the Commonwealth. Through times of war and hardship, through seasons of upheaval and change, and through moments of joy and celebration, we have been sustained by Her Late Majesty’s faith in what and who we are called to be.

In the darkest days of the Coronavirus pandemic, The Late Queen spoke powerfully of the light that no darkness can overcome….

Read it all.

The Archbishop of Canterbury, Justin Welby, has written to Anglican Primates following the news that Queen Elizabeth II has died.https://t.co/QQ7YZKBwmy

— Anglican Communion News Service (@AnglicanNews) September 8, 2022

Shouting fire in theatre is something not done lightly, unless there actually is a fire in the theatre. For Europe’s economy, I think it is time to shout. What we are about to see this autumn and winter is not your standard recession, but the kind of shock that will shape our memories and narratives for the rest of the century.

Last week, I saw a projection of a 5% GDP shock for Germany, based on energy futures prices. In case of an ongoing stop to gas flows and a cold winter, the recession could be worse. Gazprom already announced an indefinite stop of flows through Nord Stream 1, apparently because of an oil leak.

The main quality of the ongoing recession is not so much its measured impact on GDP – though it will probably be substantial. It is the fact that we have exhausted our policy options. Monetary policy in the last decade went way overboard with large-scale quantitative easing and its subsequent refusal to reverse it. The west reacted to the pandemic with the biggest fiscal stimulus package in history.

Economists keep on telling us that we need fiscal expansion in a recession. I agree with that. But what is different this century from the previous one is that we keep on doubling down with stimulus and monetary easing. And we never grow out of the debt.

Read it all.

In my latest column, I write about why Germany's recession is not only unusually severe, but different in kind.https://t.co/miKRJoRpN8

— Wolfgang Munchau (@EuroBriefing) September 5, 2022

Ryszard Legutko, a professor of philosophy at Jagiellonian University in Poland and a member of the European Parliament, has been pondering this problem for some years, sharing his thoughts in lectures, books, and journal articles, some of them in recent issues of First Things. In his view, a certain type of liberty (or freedom—he uses the terms synonymously) is indispensable to the functioning of any republic. But everything depends on the kind of liberty prevailing there. “Positive” liberty, as he notes in his most recent book, The Cunning of Freedom, is the liberty that aims at cultivating the skills and habits that enable people to live together as citizens of a flourishing community. “Negative” liberty is the kind that aims at a utopia in which people can boast, “There is no one else to hinder or stop me from doing what I want to do” or “force me to do something I do not want to do.” The reductio ad absurdum of this, Legutko thinks, would be the life of Robinson Crusoe on his desert island. He lived in absolute freedom there: He could do whatever he pleased and take orders from nobody. But it “would be more like a nightmare that we shake off with relief once we waken.”

Crusoe’s island is, of course, mythical, meant to illustrate the trap we can fall into by embracing negative freedom. Legutko uses the closer-to-home analogy of a department store.

Walk into it, behold the many items on display, and take your pick. In similar fashion, a typically modern, heterosocial community may be composed of people of all religions, philosophies, and lifestyles: “Christians, Muslims, Buddhists, and atheists; heterosexuals, homosexuals, innumerable genders, nationalities, and ethnic backgrounds; conservatives, liberals, socialists, anarchists, communists, and those with other political beliefs; pornographers, priests, hedonists, and moral ascetics.” Legutko takes us through this rather comical display of lifestyles to underscore the weakness of the department store analogy. In the real world, we are dealing not with purses, pots, and pans, but with subgroups holding vastly different worldviews—differing views of freedom, of human nature, of “man’s destiny and what constitutes good political order.” For example, “freedom for Christians has always been interpreted in a way liberals found unacceptable, and vice versa.” All too often, according to Legutko, it is the Christians who cave: “Lured by the alleged virtue of open-mindedness, they adapt their language to liberal ideology, believing that by doing so they pay very little price as Christians and gain a respectable position in a liberal/multicultural society.”

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As the second Elizabethan age drifts towards its close, Gloriana’s subjects sit uneasily with themselves – distanced from the senses of cultural, social, political, religious and even existential security that earlier generations could, it sometimes seems, take for granted. One of the many virtues of Helen Hackett’s new book is to remind us that, grim as all of this may be, there is little new under the sun.

Although Hackett is a professor of English, The Elizabethan Mind is a work of cultural and intellectual history. In it she reconstructs the nature and scope of the human mind as the sixteenth century understood them. Her source materials are what the early moderns referred to as “poetry” and what she calls “literature”: fictional writing in all its forms. As such, she has written a literary history too – one in which she juxtaposes the canonical and extra-canonical (the translator Anne Lock, the poet Isabella Whitney and the autobiographer Thomas Whythorne, among too many others to list) to illuminating and persuasive effect. But there is no disciplinary inwardness here. It is just that, as Hackett explains, “for the Elizabethans … it is arguable that greater advances were made in understanding the mind through literature than through science”.

By the end of this book the claim seems more than merely arguable. This is partly thanks to Hackett’s compendiousness, but chiefly because she shows that early modern works of literature were capable of grasping a problem theoretical accounts of the human mind worked hard to obscure: amid a range of competing and ostensibly authoritative explanations for the origins and nature of human cognitive power, it was all but impossible to determine which ones were true. In 1611 John Donne famously claimed that “new philosophy calls all in doubt”, but in 1599 Sir John Davies had already channelled a century or more of learned opinion in declaring that “All things without, which round about we see, / We seeke to know, and have therewith to do: / But that whereby we reason, live, and be, / Within our selves, we strangers are theretoo”. Hackett makes it clear that the early modern English had no need of Galileo to feel dazed and confused by their place in the world.

The concluding two chapters are marked by a change in focus. Rather than early modern beliefs about what the mind is or could be said to be, their subject is one of the things that it does – and that the early moderns helped it to do better. That is, the form of applied cognition that we call writing. One chapter looks at the experimental forms of selfhood made possible through autobiography, sonnet sequences and prose fiction such as Sidney’s Arcadia; Hackett is especially strong on the Christian inflections of writing the mind, as the pious subject seeks introspectively to write his or her way to cognizance of having been touched with grace. The last chapter turns to Hamlet. It was Matthew Arnold who first proposed that, in the play’s soliloquies, we observe “the dialogue of the mind with itself”. Hackett is interested both in the dynamics of this dialogue, and in the ideas that it seeks to articulate. If she sometimes treats the soliloquies as if they can be abstracted from the dramatic whole of which they are a part, her approach never feels gratuitous. She needs Hamlet to do certain things in rounding out her history, and she ensures that it does them.

One surprise is that Hackett largely overlooks the debate about the boundary between human beings and, to borrow a phrase, beasts that want discourse of reason. After Vesalius had demonstrated that there was nothing distinctive about the anatomy of the human brain (no special place for the rational soul), this dividing line came to look ever more porous. Montaigne could amuse himself with the notion that his cat was playing with him because he knew that only one of them would be writing essays about their time together; because only one of them enjoyed the liberating benefits of language and Christian belief as Montaigne construed them. Others were less sure of the exceptionalism with which the human condition was conventionally framed. Lear’s anguished “Why should a dog, a horse, a rat have life / And thou no breath at all?” is a fine case in point; Descartes’s cogito (like his bête machine) is another.

As it stands, The Elizabethan Mind is an outstanding achievement: broad-ranging, intelligently synthetic and written in unflaggingly lucid prose.

Read it all.

‘Hackett is especially strong on the Christian inflections of writing the mind, as the pious subject seeks introspectively to write his or her way to cognizance of having been touched with grace.’ This sounds brilliant https://t.co/xRmpV53upW pic.twitter.com/SVsSWLFPW1

— Madeleine Davies (@MadsDavies) August 10, 2022

In southampton 20-odd people are picketing Red Funnel, a ferry company that carries people to and from the Isle of Wight, off the south coast of England. The strikers complain about their pay and treatment. But they are most exercised by the rapidly rising cost of living. One young woman says that she went into debt to attend a friend’s wedding. A man describes watching his electricity meter in horror, knowing that a big bill is coming. “Everyone’s just had enough,” he says.

The sun pours down on the strikers. Britain as a whole has had a hot, dry summer; southern England extremely so. A weather station west of Southampton recorded no precipitation in July—the first zero monthly reading since it began operating in 1957. On August 5th Southern Water, the local supplier, banned residents from watering their gardens or washing their cars with hoses. Other water companies will follow.

It has not been a long, hot summer in the American sense—the country has thankfully seen no large-scale disturbances. Instead it is a season of drift and dysfunction. Dry weather has combined with inflation, industrial disputes, transport snafus and political paralysis. As Michael Gove, until recently a cabinet minister, admitted last month, parts of the state are barely functioning. It is Britain’s summer of discontent.

For the middle-aged and old, the inescapable comparison is with the summer of 1976. That year saw a lower peak temperature but a worse drought—in parts of Wales the water was turned off every day at 2pm. It was also a period of high inflation, industrial unrest and political turmoil: the prime minister, Harold Wilson, had unexpectedly resigned in the spring. The weather fused in people’s minds with other problems. Bernard (now Lord) Donoughue, a political adviser, lay awake at night, “too hot to sleep”, worrying about the pound….

Read it all.

As Michael Gove, until recently a cabinet minister, admitted last month, parts of the state are barely functioning. It is Britain’s summer of discontent 2/2 https://t.co/WLZgpHOtfd

— Kendall Harmon (@KendallHarmon6) August 9, 2022

“I wanted this girl bad,” Travolta told Merv Griffin on TV in 1981. “The perfect Sandy, the ultimate Sandy, would be Olivia Newton-John.”

But the 28-year old Australian singer was skeptical about playing a high school student.

“I couldn’t do an American accent, and I was too old,” she told the Today show in 2019. “And I had all these reasons why I couldn’t do it. We did a screen test. The chemistry was there. It worked and when John came to see me at my house — how could you say no to John Travolta?”

No one, it seemed, could say no to Grease. The soundtrack was wildly successful. A duet with Travolta ended up as a best-selling single.

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Olivia Newton-John, one of the biggest pop stars in the 1970s and early 1980s, has died at the age of 73.https://t.co/MPlvcC6Lbi

— NPR (@NPR) August 8, 2022

His biographies of two underappreciated presidents, John Adams and Harry S. Truman, shone a light on their achievements and earned him two Pulitzer Prizes.

When he turned his attention to the great forces and figures in American history, such as the American Revolution (“1776”) or President Theodore Roosevelt (“Mornings on Horseback”), he brought to life the grand sweep of time and place, as well as the colorful, minute historical details that characterized his widely lauded storytelling skills.

With his sonorous and somber voice, commanding presence and shock of white hair, Mr. McCullough appeared frequently on television series such as PBS’s “American Experience.” He often collaborated with filmmaker Ken Burns and narrated Burns’s Emmy Award-winning documentary series “The Civil War.”

“He’s had a profound influence on all I’ve done because he taught me how to tell a story,” Burns told an audience in 2015.

Mr. McCullough’s honors included two National Book Awards and the Presidential Medal of Freedom, presented in 2006 by George W. Bush.

Read it all.

Remember and honor the incomparable David McCullough (1933-2022): pic.twitter.com/VgFm4eVNiX

— Michael Beschloss (@BeschlossDC) August 8, 2022

Vin Scully, who was celebrated for his mastery of the graceful phrase and his gift for storytelling during the 67 summers he served as the announcer for Dodgers baseball games, first in Brooklyn and then in Los Angeles, died Tuesday at his home in Los Angeles. He was 94.

His death was announced by the Los Angeles Dodgers.

For all the Dodgers’ marquee players since World War II, Mr. Scully was the enduring face of the franchise. He was a national sports treasure as well, broadcasting for CBS and NBC. He called baseball’s Game of the Week, All-Star Games, the playoffs and more than two dozen World Series. In 2009, the American Sportscasters Association voted him No. 1 on its list of the “Top 50 Sportscasters of All Time.”

He began broadcasting at Ebbets Field in 1950, when he was a slender, red-haired 22-year-old graduate of Fordham University and a protégé of Red Barber. When the Dodgers moved to Los Angeles in 1958, fans at the cavernous Coliseum brought along hand-held transistor radios, recently popularized in America, so Mr. Scully could guide them through the pioneering days of major league baseball on the West Coast.

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Breaking News: Vin Scully, the voice of Dodgers baseball games for 67 summers in Brooklyn and then Los Angeles, has died at 94. https://t.co/tno4XcR96O

— The New York Times (@nytimes) August 3, 2022

Even before the opening tipoff at Boston Celtics games, Bill Russell evoked domination. Other players ran onto the court for their introductions, but he walked on, slightly stooped.

“I’d look at everybody disdainfully, like a sleepy dragon who can’t be bothered to scare off another would-be hero,” he recalled. “I wanted my look to say, ‘Hey, the king’s here tonight.’ ”

Russell’s awesome rebounding triggered a Celtic fast break that overwhelmed the rest of the N.B.A. His quickness and his uncanny ability to block shots transformed the center position, once a spot for slow and hulking types, and changed the face of pro basketball.

Russell, who propelled the Celtics to 11 N.B.A. championships, the final two when he became the first Black head coach in a major American sports league, died on Sunday. He was 88….

When Russell was elected to the Basketball Hall of Fame in 1975, Red Auerbach, who orchestrated his arrival as a Celtic and coached him on nine championship teams, called him “the single most devastating force in the history of the game.”

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At the thousand-year-old Cathedral of Saint Sophia here, standing on an easel in front of a towering Baroque golden altar, is a new, freshly painted icon that’s just a foot square.

It depicts a 17th-century Cossack military commander with a long gray beard. His eyebrows are arched. His halo is a plain red circle. He looks humble beneath the immense mosaics that have glinted since the 11th century — through Kyiv’s sacking by the Mongols, its absorption into Poland, its domination by the Soviet Union.

No gold. No gemstones. This icon has been painted on three planks of knotty wood: the planks, I learn, of an ammunition box recovered from the devastated Kyiv suburb of Bucha. Out of Bucha’s mass graves, in the wake of terrifying Russian atrocities against civilians, something new has come to Saint Sophia: an image of mourning and resolve, of horror and courage, of a culture that will not give up.

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What Ukraine is proving, amid the slaughter, is that civil society can make a difference against a superior military force, writes our critic, who traveled to Kyiv, Lviv and several heavily damaged towns. He found that cultural power is real power. https://t.co/Zl0kyxGMX0

— New York Times World (@nytimesworld) July 15, 2022

Fortunately, in Carson v. Makin, the Supreme Court ruled that faith-based schools cannot be asked to shed their religious identity in order to participate in school-choice programs. As the majority opinion makes clear, Maine’s exclusion of faith-based schools from its tuition assistance program is neither constitutionally required nor constitutionally permissible.

Of course, before the twenty-first century, the state might have been forgiven for making an honest mistake. The Supreme Court’s Establishment Clause doctrine has been all over the map in the second half of the twentieth century. In 1980, many decisions seemed to prohibit students from using public funds to attend religious schools. Speaking of maps, for example, in Meek v. Pittenger (1975) and Wolman v. Walters (1977), the Court held that the Establishment Clause permitted states to provide secular textbooks, but not instructional materials such as maps, to faith-based schools. Seriously.

Thankfully, the Supreme Court’s Establishment Clause doctrine has taken a decidedly pro-religion turn in the past few decades. In decision after decision leading up to Carson, the Court has reiterated that the Constitution demands neutrality and prohibits hostility toward religious institutions and believers. Importantly, in Zelman v. Simmons-Harris (2002), the Court held that the Establishment Clause does not prohibit faith-based schools from participating in publicly funded private-school-choice programs.

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Another Chink in the Armor of Legal Discrimination against Religious Schools @nsgarnett https://t.co/e9VNPzCGA6

— Public Discourse (@PublicDiscourse) July 6, 2022

But there are two risks of a hard landing. One thing to fear is that the inflation episode today is like that of 1920. Back then the problem would have passed on its own, but the Fed tightened too much in response. There are no indications of overtightening yet, but then there wouldn’t be: the effects of the roughly two-percentage-point rise in both nominal and inflation-indexed ten-year Treasury rates since December 2021 will not begin to show in the real economic data until 2023.

The second risk is that this is indeed like the 1970s, and so it is imperative to scotch any expectations of an inflationary spiral before they are even formed. Turn on the news, and there is constant chatter that likens our situation to that of the 1970s, with suggestions to hedge against inflation.This may reflect the tendency of social and professional media towards clickbait, but it could nonetheless shift expectations. There is little indication so far of such a shift in the prices of long-term bonds. Possibly it is imprudent to place too much weight on this particular harbinger alone.

Most of the time I think it would be great fun to be a member of the fomc. Not today. The risks inherent within our current situation are immense. And misjudgments caused by a failure to listen to the right signals would be devastating.

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#Inflation is a problem, and #recession is a risk. But easy monetary and fiscal policy has created a stronger recovery than we've seen in the past. Are we ahead, on net, relative to past episodes? https://t.co/mgF6FJSmvV

— Carl R. Tannenbaum (@NT_CTannenbaum) July 5, 2022

Centre of equal daughters, equal sons,
All, all alike endear’d, grown, ungrown, young or old,
Strong, ample, fair, enduring, capable, rich,
Perennial with the Earth, with Freedom, Law and Love,
A grand, sane, towering, seated Mother,
Chair’d in the adamant of Time.

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Happy #July4th from the Pro Football Hall of Fame. 🇺🇸🇺🇸🇺🇸 pic.twitter.com/Gbze38d89r

— Pro Football Hall of Fame (@ProFootballHOF) July 4, 2022