Some time ago, I found myself sitting at a dinner opposite a Labour peer. We chatted over various things as the evening proceeded. Just before we were getting up to leave a new topic came up. “I am a convinced campaigner for assisted dying,” she said. “As a bishop, I suspect you’re not. Why don’t you think we should do it?” Put on the spot, struggling to know what to say, and knowing I probably had one line to deliver as we stood up to leave, I said something like this: “Life is a gift from God. It’s not up to us to decide when it ends.” She looked across at me with a pitying look and walked away, clearly unconvinced.

I’ve often wondered what I should have said. Lord Falconer suggests that only secular people like him are ‘objective’ and religious people like me or Shabana Mahmood are biased and therefore our views are to be discounted. The idea that his secular perspective is not colouring his views, but that our religious ones are, or that he is not imposing his beliefs on others whereas we are, is of course, as Isabel Hardman has argued, philosophical nonsense.

Our religious beliefs shape our views, as his secular views shape his. The question is which perspective gives us a better, healthier and more coherent way of living together. I spoke recently to a key figure in the Church of England’s response to Assisted Dying who told me in no uncertain terms that religious arguments simply don’t wash in this debate. We have to use pragmatic and political ones that appeal to a wide audience. And so, the main arguments we have heard from church leaders and others against assisted suicide refer to the slippery slope argument: that legislation will inevitably in time become looser to include more candidates; care for the vulnerable, such as the elderly or the disabled who will feel pressurised into taking their own life, or, as the Health Secretary Wes Streeting has argued, the fact that palliative care is not yet robust enough in our health system to enable a proper choice.

Read it all.

My thoughts on why religion matters in the assisted dying debate https://t.co/SJBK4fUI3B

— Graham Tomlin (@gtomlin) November 27, 2024

To love at all is to be vulnerable. Love anything, and your heart will certainly be wrung and possibly be broken. If you want to make sure of keeping it intact, you must give your heart to no one, not even to an animal. Wrap it carefully round with hobbies and little luxuries; avoid all entanglements; lock it up safe in the casket or coffin of your selfishness. But in that casket – safe, dark, motionless, airless – it will change. It will not be broken; it will become unbreakable, impenetrable, irredeemable. The alternative to tragedy, or at least to the risk of tragedy, is damnation. The only place outside Heaven where you can be perfectly safe from all the dangers and perturbations of love is hell.

–C.S. Lewis, The Four Loves (London: Geoffrey Bles, 1960), pp. 138-139

22 November 1963: Author and academic Clive Staples (“CS”) Lewis died. (aged 64). He’s best known for his works of fiction, especially The Screwtape Letters, The Chronicles of Narnia, and The Space Trilogy. pic.twitter.com/oR0QlTIZwd

— Frank McDonough (@FXMC1957) November 22, 2024

[Essayist Charles] Lamb [1775-1834] says somewhere that if, of three friends (A, B, and C), A should die, then B loses not only A but “A’s part in C”, while C loses not only A but “A’s part in B”. In each of my friends there is something that only some other friend can fully bring out. By myself I am not large enough to call the whole man into activity; I want other lights than my own to show all his facets. Now that Charles [Williams] is dead, I shall never again see Ronald [J R R Tolkien]’s reaction to a specifically Caroline joke. Far from having more of Ronald, having him “to myself” now that Charles is away, I have less of Ronald. Hence true Friendship is the least jealous of loves. Two friends delight to be joined by a third, and three by a fourth, if only the newcomer is qualified to become a real friend. They can then say, as the blessed souls say in Dante, “Here comes one who will augment our loves.” For in this love “to divide is not to take away”. Of course the scarcity of kindred souls–not to mention practical considerations about the size of rooms and the audibility of voices–set limits to the enlargement of the circle; but within those limits we possess each friend not less but more as the number of those with whom we share him increases. In this, Friendship exhibits a glorious “nearness by resemblance” to Heaven itself where the very multitude of the blessed (which no man can number) increases the fruition which each has of God. For every soul, seeing Him in her own way, doubtless communicates that unique vision to all the rest. That, says an old author, is why the Seraphim in Isaiah’s vision are crying “Holy, Holy, Holy” to one another (Isaiah VI, 3). The more we thus share the Heavenly Bread between us, the more we shall all have.

–CS Lewis The Four Loves Chapter 4

Writer CS Lewis died #onthisday in 1963.

Best known for his Chronicles of Narnia series, he also wrote widely about Christianity. This is his memorial stone in the Abbey's Poets' Corner, inscribed with words from an address he gave entitled Is Theology Poetry?

More:… pic.twitter.com/to8fcqQhQT

— Westminster Abbey (@wabbey) November 22, 2024

Personal ambition may have motivated some bishops to keep quiet before the Archbishop of Canterbury announced his resignation last week, the Bishop of Newcastle, Dr Helen-Ann Hartley, has suggested.

Dr Hartley was the only bishop in the Church of England to call publicly on Archbishop Welby to resign before it was announced (News, 15 November).

On Sunday, she told Sky News that she was disappointed that other colleagues had not joined her call, and that she knew of some who “privately were discerning that it was probably the right thing for the Archbishop to resign”.

She suggested that there was “a culture of silence and fear among the Bishops”, and that some might have chosen not to speak out because of a fear of being “reprimanded or rebuked”.

Read it all.

“We’re now in a period of transition and reflection. One of those reflections will be what sort of person we’re looking for to be the next Archbishop of Canterbury, and what our expectations are of that person.” https://t.co/2Gsu6rCeez

— Church Times (@ChurchTimes) November 21, 2024

When Karolina Pomian, 28, met her boyfriend, she had sworn off men. A nightmare date in college had left her fearful for her safety. But she got chatting to a guy online, and felt irresistibly drawn to him, eventually getting to the point where she would text him, “Oh, I wish you were real.”

Pomian’s boyfriend is a chatbot.

A year and a half earlier, Pomian, who lives in Poland, was feeling lonely. Having used ChatGPT during her studies as an engineer, she began playing around with AI chatbots—specifically Character.AI, a program that lets you talk to various virtual characters about anything, from your math thesis to issues with your mom.

Pomian would speak to multiple characters, and found that one of them “stuck out.” His name was Pinhead.

Read it all.

Rosanna Ramos, 37, is dating a chatbot.

“I kind of owe him my life,” she tells The FP's @JuliaLSteinberg. She used a religious parallel to explain the dynamic: “I can believe God is real and not real at the same time. Because you can’t see God, right?” https://t.co/Hu8fqo7sMz

— The Free Press (@TheFP) November 16, 2024

Patterson is correct when he says that process set out in Canon B2 provides the opportunity for General Synod to approve liturgical texts after agreeing that they do not depart from the doctrine of the Church of England in any essential matter. This does not mean, however, as Patterson suggests, that the decisions to ordain women as priests and bishops and the decision to permit the re-marriage of divorcees in church did not involve changes in doctrine. They clearly did, in that they involved the Church of England accepting that something was permissible which it had previously said was impermissible. The reordering of the Church of England’s common life that took place was a consequence of this change of doctrine. However, General Synod took the view that this change of doctrine was not in conflict with the doctrine found in the Articles, Prayer Book and Ordinal, and on that basis said that both this change, and the reordering of the Church’s life that flowed from it, were acceptable.

In similar fashion Synod could decide to permit same-sex marriages on the grounds that they were not contrary to what is taught by the Articles, the Prayer Book and the 1662 Ordinal and that therefore changing the Church’s teaching to allow these things to take place would be a legitimate thing to do. However, it would need to show good grounds for making this decision and this would be impossibly difficult to do given that the Prayer Book marriage service is absolutely clear that marriage was ordained by God to be between two people of the opposite sex and that ‘so many as are coupled together otherwise than God’s Word doth allow are not joined together by God; neither is their matrimony lawful.’

Fourthly, Patterson declares concerning the Prayers of Love and Faith commended by the House of Bishops in December 2023 for use in regular services:

‘I agree that they are not a change in doctrine, but they are a change. In response to the legalisation of civil partnerships in 2005, the then House of Bishops declared that ‘clergy…should not provide services of blessing for those who register a civil partnership’ and on the introduction of same-sex marriage in 2014, repeated the instruction,  ‘Services of blessing should not be provided.’ Whereas now they have very clearly commended a set of prayers that may be used with those who have formed a civil partnership or same-sex marriage.’

Read it all.

Martin Davie–'The…problem with this statement is that the idea that the Church of England does not have a ‘straightforward statement of doctrine’ is simply untrue. The Church of England does have a straightforward statement of its doctrine, and this is found in the Thirty Nine… pic.twitter.com/8jtUCwrQDb

— Kendall Harmon (@KendallHarmon6) November 21, 2024

One of the survivors of Smyth’s abuse, Mark Stibbe, said in an interview with Channel 4 News on Tuesday evening that “If there are senior clergy who have broken the law then they need to be called to account.”

Later, in a briefing hosted by the Religion Media Centre, Mr Stibbe said that the “quality of leadership” among bishops needed to be a priority, as changes to safeguarding processes were developed.

“I feel that the top echelon of leadership in the Church of England has this disconnect from reality,” he said.

Speaking to the Church Times on Wednesday morning, the Bishop of Dover, the Rt Revd Rose Hudson-Wilkin, said that, when reading the Makin report, she had been “shocked and saddened” by the “extent of the abuse that the survivors suffered”.

Read it all (registration or subscription).

Survivors of John Smyth’s campaign of abuse have called for further resignations, after the Archbishop of Canterbury’s announcement that he would take “personal and institutional responsibility” and resign.https://t.co/gHiKy247qc

— Church Times (@ChurchTimes) November 15, 2024

The sister of a 16-year-old boy who drowned while swimming naked at a Christian holiday camp in Zimbabwe run by child abuser John Smyth blames the Church of England for his death.

“The Church knew about the abuses that John Smyth was doing. They should have stopped him. Had they stopped him, I think my brother [Guide Nyachuru] would still be alive,” Edith Nyachuru told the BBC.

The British barrister had moved to Zimbabwe with his wife and four children from Winchester in England in 1984 to work with an evangelistic organisation.

This was two years after an investigation revealed he had subjected boys in the UK, many of whom he had met at Christian holiday camps run by a charity he chaired that was linked to the Church, to traumatic physical, psychological and sexual abuse.

Read it all.

What was meant to an exciting holiday camp ended in death for one Zimbabwean boy.
Our story about how a failure to act in the UK led to Guide Nyachuru’s death and dozens of cases of abuse of many others in Zimbabwe.

https://t.co/XLpLtHzCYg

— Shingai Nyoka (@shingainyoka) November 14, 2024

[Bill] Pannell loved Jesus and his church. As a preacher, his heart beat for the gospel and its biblically rooted values of evangelism, discipleship, and justice. His teaching was grounded in a strikingly honest understanding of how Christianity and the church really operate in the world. He was frank about how they are often accessories to the sins of racism and social injustice rather than proponents of reconciliation. 

A lack of real discipleship was at the core of our troubles, Pannell believed. “Christ’s parting command was that we go and make disciples of the nations,” he wrote in his last book, an expanded edition of his 1993 release, The Coming Race Wars? “It wasn’t build more churches; it was make disciples. It seems fairly clear today that we have far more churches and Christians than we have disciples.”

Before going into hospice care earlier this month, Pannell more or less worked until his 95-year-old frame could go no further. He preached via Zoom, finished a memoir, and conducted interviews for two documentaries, including one about his life and ministry. Throughout our three decades of acquaintance, he and I would periodically call or send a text to check in on one another. I never took the gift of his friendship for granted, but now that he’s gone, I’m appreciating those exchanges even more. 

Read it all.

Remembering my friend Dr. William Pannell: https://t.co/61QiwrIzWw

— Edward Gilbreath (@EdGilbreath) October 14, 2024

The biggest single crisis facing the United States on the eve of the election does not come from Kamala Harris or Donald Trump. It does not come from our enemies abroad. It does not come from our dissensions at home. It does not come from unfunded entitlement commitments. It does not come from climate change. Our greatest and most dangerous crisis is the decay of effective leadership at all levels of our national life, something that makes both our foreign and domestic problems, serious as they are, significantly more daunting than they should be.

Average confidence in institutions ranging from higher education to organized religion rests at historic lows, with fewer than 30% of respondents telling Gallup pollsters that they have “a great deal” or “quite a lot” of confidence in major American institutions. Only small business, the military, and the police inspire majorities of the public with a high degree of confidence; less than a fifth of Americans express “a great deal” or “quite a lot” of confidence in newspapers, big business, television news, and Congress. 

Much of the country’s political and intellectual establishment responds defensively to numbers like this, blaming falling confidence on the corrosive effects of social media or the general backwardness and racism of the American public. The East German communist hacks Bertolt Brecht satirized also blamed their failings on the shortcomings of the masses: “The people have lost the confidence of the government and can only regain it through redoubled work.”

While social media is problematic, and not every citizen of the United States is a model of enlightened cosmopolitanism, America’s core problem today is not that the nation is unworthy of the elites who struggle to lead it. That superficial and dismissive response is itself a symptom of elite failure and an obstacle to the deep reform that the American leadership classes badly need.

Read it all.

America’s Crisis of Leadership: How Teddy Roosevelt can help save us from our Marie Antoinette problem: https://t.co/whepP7cGgG

— Tablet Magazine (@tabletmag) November 4, 2024

As Meagan Gillmore reported for CT earlier this month, one Canadian pastor said, “I think one of the strongest reasons why MAID has a lot of traction generally in our society is that nobody wants to talk about death.”

For years, I’d wondered how we could change the conversation and equip our patients to walk toward the inevitable. Then one day, in my reading of various books on the subject, I came across a concept known as the ars moriendi, which is Latin for “art of dying.”

I discovered an entire genre of literature—500-years’ worth of ars moriendi handbooks—on how to die well. The earliest version developed in the early 1400s after the bubonic plague, or Black Death, swept through Western Europe, leaving half the population dead.

The central theme of this genre was that dying well is very much wrapped up in how we live. If we want to die well, we have to live well. That includes cultivating a life of virtue, nurturing our communities, and attending to questions of salvific and eternal importance.

Read it all.

On Nov. 1, mourning and celebrating All Saints Day https://t.co/ToVrRcVCtn

— Marvin Olasky (@MarvinOlasky) November 1, 2024

What can we say about The Widening of God’s Mercy?

 In the light of the points noted in the course of this review we have to say that Chris and Richard Hays do not offer a persuasive argument in The Widening of God’s Mercy.

They do not show that the biblical laws were revised or that different laws contradict one another.

They fail to recognise that in Isaiah 2 and 56 the advent of universal peace and the inclusion of foreigners and eunuchs is dependent on the nations and particular individuals submitting to God’s law

They fail to show that God changes his mind and admits to having given his people bad laws.

They fail to show that John 16 talks about further revelation through the Spirit that supersedes biblical teaching.  

Finally, they fail to show that rules, boundaries and theologies are rethought in the Bible, they misrepresent the thought of Karl Barth, they say that LGBTQ people need to be included when the New Testament says that they already are, and they fail to distinguish between welcoming people and affirming their behaviour.  

Read it all.

Here's my review of Richard & Christopher Hays' new book "The Widening of God's Mercy" for @TGC.
They haven't found new evidence that changes what the Bible says about same-sex sex. They're offering a sub-theistic view of God to justify their conclusions.https://t.co/17acFfKTHI

— Rebecca McLaughlin (@RebeccMcLaugh) August 29, 2024

The sermon starts at about 1:39 and you are encouraged to listen to it all.

In a significant interview on the Rest is Politics Podcast England’s Archbishop of Canterbury Justin Welby, has denied the teaching of the Bible, and the teaching of his church. 

It is Archbishop Welby’s most public betrayal of his ordination and consecration vow to ‘banish error and to uphold and defend the truth taught in Scripture.’

Archbishop Welby’s comments came on the eve of an important House of Bishops meeting in the UK, which considered a request from a group called The Alliance, consisting of 2360 clergy whose churches represent 42% of the Church of England’s Sunday attendance, and who hold to the Bible’s teaching on sexuality.

Please watch it all:

Note especially these sections–

“…the conservatives, the Bible people and the traditional Catholics won’t come under the jurisdiction, or if you like the false teaching bishops, but will come under a separate Province, separate episcopacy…” and that  “…first order difference requires first order differentiation…”

As well as

“… there’s still ongoing discussion- like the House of Bishops have always said we’ll need to give some kind of provision for those who in conscience can’t go along with this, but that process has really not got anywhere so even though we’re still charging down the direction of blessing for same sex unions a clear trajectory towards same sex marriage for clergy and standalone services, kind of pseudo-marriage services for same sex couples we’ve not had any real details about settlement and some kind of offer.”

“And anything that’s been on the table that the Bishops have discussed has been very much of a second order, so basically they’ve dismissed it. Many have said ‘look you don’t really represent very many, it’s just a few leaders and most people don’t really like this. You’re going to get much, much less, if anything it will be second order differentiation, so I don’t think they’ve really heard how many of us are out there and how seriously we hold this. We can’t accept less than we’re asking for.”

And, finally, this in reference to the completely avoidable and disastrous TEC situation:

“Some of us have been saying ‘look across the Atlantic – we’ve got to avoid an Episcopal style train crash which has led to a complete split with… a very large grouping of Orthodox Anglicans who are no completely separate from the Episcopal church and the cost has been massive emotionally, spiritually, missionally and there’s been to many who said that would never happen here but actually there’s a stronger Orthodox grouping here in the Church of England..” [hat tip: Anglican Futures]

Since February last year, his position has implicitly shifted. For he has remained in post, as Synod has introduced a new policy, that the Church may bless same-sex couples. The evangelicals see this as undermining the traditional teaching. No, Welby and most of the other bishops have said, there is no planned change to the doctrine of marriage. But the evangelicals are obviously right that the innovation implies the acceptability of gay relationships. The archbishop of York has said that sex is permissible in stable relationships, straight or gay. This is the reformist position, seemingly held by most of the senior bishops.

Astonishingly, Welby has now said the same thing.

Read it all.

Justin Welby has made a huge shift on homosexuality https://t.co/N3wr9IBaba

— Simon Sarmiento (@simonsarmiento) October 28, 2024

Don’t turn our doctors into killers, says the Star. Like several of the opposing factions to the bill, it cites Canada as exemplifying the slippery slope, with one in twenty deaths there being by assisted dying.

This argument that the bill will open up unforeseen consequences for the disabled, and indeed for the unfortunate residents of bad care homes, is common, Archbishop Welby, facing down former Archbishop Carey, said that assisted dying was in effect a sword of Damocles over the disabled and aged. We should add that many Canadians choosing state sponsored suicide cite feeling a burden on family and caregivers as their motive. Canada surely vindicates Welby.

This argument really is cogent and necessary, but is it sufficient for a Christian view which sees humanity made in the image and likeness of God, leading to the doctrine of the sanctity of life? As Frost says this a doctrine that has permeated and grounded western civilization. Is it not simply wrong to kill people even those begging to die? Hospices and care giving was the Christian answer, but Christianity is fading fast with its practical altruistic legacy of looking after the sick and dying.

Lord Frost has pointed to our society’s reliance on Judaeo Christian ethics for all its institutions and to the perilous situation of breaking with this tradition of the sanctity of life for a callous utilitarianism. So far his is the deepest theological apologia for the classical Christian ethic of life  on offer, we trust Christian leaders will step up to the challenge soon.

Read it all.

Ask MPs to oppose assisted suicide ✋

Some helpful tips here 👇 https://t.co/wr1LYSQylr

— Better Way (@betterwayUK) October 24, 2024

In Shakespeare’s time, people still lived out their days under the shadow of divine reward and punishment. Lady Macbeth hopes otherwise. “A little water clears us of this deed,” she says as she and her husband rinse their hands of blood. How wrong she was. 

Our leaders could use a dose of the humility of Edward, the Earl of March, who prays, “Ere my knee rise from the earth’s cold face / I throw my hands, mine eyes, my heart to Thee / Thou setter-up and plucker-down of kings.”

King Lear knew what it was to be set up and plucked down, and only in his reduced state did he taste the wonder of grace. Shakespeare often echoes what theologians call “the theology of reversal,” as expressed in the Beatitudes.

In the paradox of grace, he describes in As You Like It, “Sweet are the uses of adversity / Which, like the toad, ugly and venomous / Wears yet a precious jewel in his head.” Dogberry, the comical constable in Much Ado About Nothing, gets his words mixed up in a deeply ironic way when he says to a wrongdoer, “O, villain! Thou wilt be condemned into everlasting redemption.”

Read it all.

William Shakespeare’s honest tragedies and bold assumption of God’s providence offer insight in our contentious election season.

From @philipyancey:https://t.co/O4FQPN9eCB

— Christianity Today (@CTmagazine) October 23, 2024

“Imagine you have an invisible recorder around your neck that, for all your life, records every time you say to somebody else, “You ought.” It only turns on when you tell somebody else how to live. In other words, it only records your own moral standards as you seek to impose them on other people. It records nothing except what you believe is right or wrong.

And what if God, on judgment day, stands in front of people and says, “You never heard about Jesus Christ and you never read the Bible, but I’m a fair-minded God. Let me show you what I’m going to use to judge you.” Then he takes that invisible recorder from around your neck and says, “I’m going to judge you by your own moral standards.”

And God plays the recording. There’s not a person on the face of the earth who will be able to pass that test. I’ve used that illustration for years now and nobody ever wants to challenge it. Nobody ever says, “I live according to my standards!” This is the biggest problem of the human race. We don’t need more books telling people how to live; people need the power to do what they don’t have the power to do.”

–Timothy Keller, Coming Home: Essays on the New Heaven and New Earth (Wheaton, Ill.: Crossway, 2017, ed. D A Carson), p.22, quoted by yours truly in yesterday’s adult Sunday school class

Timothy J. Keller, who was the founding pastor of Redeemer Presbyterian Church in New York City, co-founder of Redeemer City to City, and the author of several books, died at the age of 72 on May 19, trusting in the sure and certain hope of the resurrection. pic.twitter.com/Yoc1LpwZzf

— City to City (@RedeemerCTC) May 19, 2023

1 …most of us, in this brash and hasty culture, are more likely to need forbearance and grace for those we believe to be less spiritual, moral, intelligent, or knowledgeable than ourselves.

2-Forbearance isn’t tolerance. Grace is not condescension.

3-Nor are forbearance and grace indecision and cowardice.

4-Remember 1 John 4:20: “Whoever claims to love God yet hates a brother or sister is a liar.”

5-Lasting political disagreement among Christians is not by itself evidence of sin, unbelief, or any other dysfunction. Reasonable, faithful Christians may in good faith reach different conclusions. They may all have solid biblical support for their views; they may all seek the common good; they may all seek to love their neighbors; they may always disagree.

Read it all.

.@bonniekristian offers 25 precepts on disagreement, faithfulness, forbearance, and voting for this (and every) election season:https://t.co/MlJfCSwgUQ

— Christianity Today (@CTmagazine) September 30, 2024

The Bishop of Newcastle, Dr Helen-Ann Hartley, wrote on X/Twitter: “By all means let’s have the debate. Consideration should also be given to proper investment in pal­liative and social care. And let’s call it what it is: assisted suicide. It’s a slip­pery slope and an absolute de­­grada­tion of the value of human life.”

The Bill was also condemned by leaders of the Church in Wales, who said in a statement on Tuesday that the Christian faith had always been rooted “in the reality of pain and mortality”, as well as “the incalculable value of each human person, irrespective of social standing, access to resources, or physical or mental ability. . . In that spirit, shown to us in the person of Jesus, we give our heartfelt support to the extension of the best possible palliative care to all who require it, so that no limits are put on the compassion which we show as individuals and as a society.”

“This is an extremely difficult issue over which different people, including Christians, will have arrived at differing views with the best of intentions,” said the statement from the Archbishop of Wales, the Rt Revd Andrew John, with the Bishops of Bardsey, Llandaff, Monmouth, St Davids, St Asaph, and Swansea & Brecon.

Read it all.

Bishops warn of ‘duty’ to die if Leadbeater Bill is carried https://t.co/owjUo4W5Xz

— Church Times (@ChurchTimes) October 16, 2024

… legalising assisted suicide would disproportionately impact many millions of vulnerable people, who might perceive themselves as a burden on those around them and the health service. My concern is that once you can ask for assisted suicide, it soon becomes something that you feel that you ought to do. Permission slips into being duty. This does not represent true choice for all, and I worry that no amount of safeguards will ensure everyone’s safety at the most vulnerable point of their lives.

A good death and compassionate care should be available to everyone, but the Bill being introduced today will not achieve that.”

Read it all.

Not half.

Assisted Dying Legislation is 'Dangerous' says Archbishop Welby – BBC News https://t.co/NhK26S8S9c

— Erica Wooff (@ericauk) October 16, 2024

Codi Hamilton and Marina Harrison met in virtual reality (VR) — putting on headsets and entering an arena of infinite possibilities. The couple are part of a growing trend for real-life relationships to begin not just online, but virtually….

Hamilton, 30, said the [new] model would be a game-changer. “This will introduce more people into virtual reality, considering that the biggest issue is the price point,” he said. “A more affordable headset will likely sway a lot of people to try VR for the first time.”

Hamilton and Harrison run a business organising parties in VR, where performers entertain audiences with acrobatics, pole dancing and DJ sets, all in their own homes. People can go on VR “dates” to theme parks, bars and landmarks around the world, or get married in virtual ceremonies. Some even spend the night sleeping with their headsets on, although most said the contraptions were too cumbersome to be comfortable enough to doze off.

Read it all (subscription).

‘His avatar was kind of cute’ — meet the couples who fell in love in VR https://t.co/z6OoJY2kOZ pic.twitter.com/bB7UXPGfk8

— The Times and The Sunday Times (@thetimes) October 15, 2024

Imagine if having children came with more than $150,000 in cheap loans, a subsidized minivan and a lifetime exemption from income taxes.

Would people have more kids? The answer, it seems, is no.

These are among the benefits—along with cheap child care, extra vacation and free fertility treatments—that have been doled out to parents in different parts of Europe, a region at the forefront of the worldwide baby shortage. Europe’s overall population shrank during the pandemic and is on track to contract by about 40 million by 2050, according to United Nations statistics.

Birthrates have been falling across the developed world since the 1960s. But the decline hit Europe harder and faster than demographers expected—a foreshadowing of the sudden drop in the U.S. fertility rate in recent years. 

Read it all.

Worldwide Efforts to Reverse the Baby Shortage Are Falling Flat: "Demographers suggest the reluctance to have kids is a fundamental cultural shift rather than a purely financial one" https://t.co/GDF4fuEAA8

— Jim Russell (@ProducerCities) October 14, 2024

In summary, almost everything of substance that the Archbishop says about PLF in the quotation above (apart from “the church is deeply split over this”) is demonstrably either false or misleading unless the previous explanations and commitments offered by him and the bishops to General Synod are false or misleading. 

The Archbishop’s interview gives the impression that the Church of England, with the agreement of the majority of bishops, now teaches that sexual relationships, including same-sex sexual relationships, are acceptable as long as the couple are in a committed relationship, either a civil partnership or a marriage. Furthermore, he claims that the Church of England will provide a service of prayer and blessing in church for couples in such relationships. 

In fact, the theological argument presented by the bishops (and sight of the legal advice to bishops might demonstrate that this is also crucial for PLF’s legality) has been that any sexual relationship other than marriage between a man and a woman is contrary to the Church’s doctrine of marriage. Despite this, it has nevertheless been claimed by the majority of bishops that any committed same-sex couple (with or without a legal status) can be offered PLF as prayers within an existing authorised liturgy. This is even though it is also acknowledged that because their relationship may be sexual, such prayers are indicative of a departure from the church’s doctrine.

The Archbishop’s answer might have been “better” in the sense of probably being more appealing to Alastair Campbell. It is, however, in fact so highly misleading and inaccurate as to suggest a disturbing level of some combination of ignorance, misrepresentation, dishonesty and inaccuracy on the Archbishop’s part in his account of the church’s recent decisions, its doctrine, and its stated rationale for PLF. 

Our dire situation as a church is bad enough as a result of having been so divided because of the direction set by the Archbishops and most of the bishops. The fact that there are such deep theological disagreements on these matters that need to be addressed cannot and must not be avoided. However, such significantly erroneous statements as these from no less than the Archbishop of Canterbury, unless swiftly followed by an apology and correction, can only add further to the widespread erosion of trust and growing sense of disbelief, betrayal, deception, anger and despair now felt across much of the Church of England in relation to both the PLF process and our archiepiscopal leadership.

Read it all.

The Archbishop of Canterbury has now made claims about the debate on sexuality and the Church's teaching which are demonstrably untrue. Why has he done this, and what will be the impact on trust, the unity of the Church, and the future of the debate?https://t.co/Falt0kuP5Q

— Dr Ian Paul (@Psephizo) October 15, 2024

Although few yet see it coming, humans are about to enter a new era of history. Call it “the age of depopulation.” For the first time since the Black Death in the 1300s, the planetary population will decline. But whereas the last implosion was caused by a deadly disease borne by fleas, the coming one will be entirely due to choices made by people.

With birthrates plummeting, more and more societies are heading into an era of pervasive and indefinite depopulation, one that will eventually encompass the whole planet. What lies ahead is a world made up of shrinking and aging societies. Net mortality—when a society experiences more deaths than births—will likewise become the new norm. Driven by an unrelenting collapse in fertility, family structures and living arrangements heretofore imagined only in science fiction novels will become commonplace, unremarkable features of everyday life.

Human beings have no collective memory of depopulation. Overall global numbers last declined about 700 years ago, in the wake of the bubonic plague that tore through much of Eurasia. In the following seven centuries, the world’s population surged almost 20-fold. And just over the past century, the human population has quadrupled.

The last global depopulation was reversed by procreative power once the Black Death ran its course. This time around, a dearth of procreative power is the cause of humanity’s dwindling numbers, a first in the history of the species. A revolutionary force drives the impending depopulation: a worldwide reduction in the desire for children.

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"For the first time since the Black Death in the 1300s, the planetary population will decline. But whereas the last implosion was caused by a deadly disease borne by fleas, the coming one will be entirely due to choices made by people." Nick Eberstadt @AEI https://t.co/Ey2VpERWY5

— Brad Wilcox (@BradWilcoxIFS) October 11, 2024

As this debate unfolds there are three points I would like to put before you. I hope that you will take part in the debate, whenever and wherever you can, and that you will write to your Member of Parliament.

The first point is this: Be careful what you wish for.

No doubt the bill put before Parliament will be carefully framed, providing clear and very limited circumstances in which it would become lawful to assist, directly and deliberately, in the ending of a person’s life. But please remember, the evidence from every single country in which such a law has been passed is clear: that the circumstances in which the taking of a life is permitted are widened and widened, making assisted suicide and medical killing, or euthanasia, more and more available and accepted. In this country, assurances will be given that the proposed safeguards are firm and reliable. Rarely has this been the case. This proposed change in the law may be a source of relief to some. But it will bring great fear and trepidation to many, especially those who have vulnerabilities and those living with disabilities. What is now proposed will not be the end of the story. It is a story better not begun.

The second point is this: a right to die can become a duty to die.

A law which prohibits an action is a clear deterrent. A law which permits an action changes attitudes: that which is permitted is often and easily encouraged. Once assisted suicide is approved by the law, a key protection of human life falls away. Pressure mounts on those who are nearing death, from others or even from themselves, to end their life in order to take away a perceived burden of care from their family, for the avoidance of pain, or for the sake of an inheritance.

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This Wednesday a bill will be introduced to Parliament proposing a change in the law to permit assisted suicide. As this debate unfolds, I ask you to play your part in it. Write to your MP. Have discussions with family, friends and colleagues. And pray.https://t.co/mgjUOwehms

— Cardinal Nichols (@CardinalNichols) October 10, 2024

The pervasiveness of geographical instability in contemporary American society—wherein people often move multiple times during their life—has been observed by many here, along with the spiritual instability that almost invariably accompanies it. What I hope to do is say a few words about the deeper roots of rootlessness—acedia, or as Jean-Charles Nault calls it, the noonday devil—so that those who are restless in the place they find themselves, geographic or otherwise, might recover the peace of God they have lost or forgotten.

Nault writes that the Greek word akèdia—from which “acedia” is derived in both Latin and English—means “lack of care,” but he also notes that “every time we try to translate this term, we lose a bit of its richness: we speak about languor, torpor, despair, laziness, boredom, or disgust, but ultimately none of these words succeeds in rendering the wealth of connotations of the term akèdia.” This caveat should be born in mind, but for clarity’s sake it will be helpful to conceive of acedia, using Nault’s phrase, as “a lack of care given to one’s own spiritual life.” Or, to condense the idea even further, we can define acedia the way Reinhard Hütter does, as “spiritual apathy.”

The concept of acedia was first discussed at length by the Desert Fathers, those early “Christians who traveled to the desert so as to lead there a life of prayer and asceticism in solitude.” In particular, Evagrius of Pontus is identified by Nault as “the one who first presented a coherent doctrine about acedia.” Evagrius speaks of several different manifestations that acedia can take, but the one with which we are concerned here is what Nault calls “a certain interior instability,” which is “characterized by the need to move about, to have a change of scenery.” In this manifestation, says Nault quoting Evagrius,

The demon of acedia suggests to you ideas of leaving, the need to change your place and your way of life. He depicts this other life as your salvation and persuades you that if you do not leave, you are lost.

Given that Evagrius was writing to and for fellow monastics in the fourth century, we might wish to believe that the feeling of acute restlessness he describes is not a problem for ordinary people today. Unfortunately, as Nault observes, this experience is confined neither to the past nor to the monastic vocation. Rather, in the present, “This instability is manifested … by a constant need to move, to change. To change one’s locality, work, situation, institution, occupation, spouse, friends.”

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I wrote a brief post on the key points some time ago, for those who'd like to get an idea: https://t.co/yb1oe4nGPF https://t.co/BRnKrNW8B6 pic.twitter.com/LDpqISskzG

— James Clark (@jamesdkclark) October 10, 2024

Sexual violence against women and girls is being seen as the defining characteristic of the worsening civil war in Sudan, as more evidence of the widespread use by all sides of rape as a weapon of war.

An open letter by 253 women across Africa and in the diaspora has called for urgent international action in response to a conflict described as being “fought on the bodies of women and girls”.

It refers to reports of gang rapes of girls as young as nine, and older women, including grandmothers raped in front of their daughters and granddaughters. Male relatives are frequently forced to watch. Women have also reported being targeted because of their ethnicity.

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A bipartisan group of senators this week revealed draft legislation that aims to prod the U.S. government into taking a more active diplomatic role in bringing about an end to the civil war in Sudan.https://t.co/8qzfW6Q5e2

— Stars and Stripes (@starsandstripes) October 4, 2024

It’s 1 a.m. and Thomas Wu is riding his bike on the empty streets of Shanghai. The 43-year-old insurance executive has had another meltdown.

Wu’s pay has been slashed by 20% in a nationwide push to lower salaries at state-owned finance companies. He frets about layoffs and wonders how he’ll find 600,000 yuan ($84,500) to keep his two children in international school — a hallmark of upper-middle-class life in China. His six-year-old is behind in math.

“What’s the point of driving our kids nuts studying so hard?” Wu said. “The top-tier graduates can’t find a job, those who come back from overseas can’t find a job.” Pay increases, he says, are no longer tied to effort. “My work is meaningless.”

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China created a new class of highly paid white-collar worker. Now their dreams are being crushed. https://t.co/FtWSrjgm8J #TheBigTake

— Kristine Servando (@tinssoldier) September 19, 2024

Ricki Mudd was born in 1993 in China during the one-child policy era. She remembers her early childhood only in fragments, but has been told she had spent some of it hidden in a bag.

At age 5, she was adopted from a Chinese orphanage, one of the more than 150,000 children China sent overseas. Most were girls. In the West, they were one of the most visible consequences of the one-child policy, which ended in 2016. This month, Beijing put an end to foreign adoptions. 

China is grappling with a demographic crisis, with dropping birthrates and a rapidly aging population. The policies to control the population have given way to new ones in the opposite direction. But a legacy of the one-child policy is a dearth of women of childbearing age.

Because of a government decree that led to forced abortions and sterilizations, millions of girls were never born or were hidden from authorities. In the process, China’s gender ratio became increasingly skewed, with 117 boys born for every 100 girls in 2004, compared with 106 in 1980, United Nations data showed. 

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The Missing Girls: How China’s One-Child Policy Tore Families Apart—A now-ended adoption program created the perception Chinese girls weren’t valued. One adoptee, once hidden in a grocery bag, found more to her own story.@QiLiyan https://t.co/hA715EWpXPhttps://t.co/hA715EWpXP

— Jonathan Cheng (@JChengWSJ) September 18, 2024