Turkey is warning that the city of Kobani, which sits on the Syria-Turkey border, could at any moment fall to fighters affiliated with the Islamic State. That development would represent a huge setback for the U.S.-led air campaign in Syria and could portend a humanitarian catastrophe. Kurdish forces are warning of a possible massacre if Kobani falls to the Islamic State, which would solidify the group’s control of a large chunk of territory along Syria’s border with Turkey.

Kobani is now the sole remaining Kurdish-controlled town along a huge stretch of the Syrian border. To understand how isolated it is from the rest of the country, consider the map below. Syrian Kurds have in recent weeks been battling with Islamic State militants elsewhere in Syria, but it is in Kobani where that fighting has entered a key phase, as the militant group attempts to consolidate its rule in the north. Kobani is the small blot of yellow due east from where the Euphrates crosses into Syria.

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Huge expansions in credit followed by crises and attempts to manage the aftermath have become a feature of the world economy. Today the US and UK may be escaping from the crises that hit seven years ago. But the eurozone is mired in post-crisis stagnation and China is struggling with the debt it built up in its attempt to offset the loss of export earnings after the crisis hit in 2008.

Without an unsustainable credit boom somewhere, the world economy seems incapable of generating growth in demand sufficient to absorb potential supply. It looks like a law of the conservation of credit booms. Consider the past quarter century: a credit boom in Japan that collapsed after 1990; a credit boom in Asian emerging economies that collapsed in 1997; a credit boom in the north Atlantic economies that collapsed after 2007; and finally in China. Each is greeted as a new era of prosperity, to collapse into crisis and post-crisis malaise.

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A government ethics committee in Germany has last week argued that laws banning incest between brothers and sisters, who were consenting adults, were an unacceptable intrusion into the right to sexual self-determination.

This intervention came after a much-publicised case, that involved several court hearings. A brother and sister living as sexual partners in Saxony have four children together. They were brought up separately and met when he was young adult and she 16. He was found guilty of incest and served a three-year prison sentence. The couple have tried unsuccessfully to get the case overturned by the European Court of Human Rights.

In July of this year, an Australian judge, Garry Neilson, suggested that the community may now accept consensual sex between consenting adult sibling couples. He opined that views against incest may have changed since the 1950s in a manner similar to those relating to homosexuality.

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ECKSTROM: Well, the argument is really about, most immediately about communion for divorced Catholics. So under church law right now, if you are divorced and get remarried outside of the church, you can’t get communion. And so what they’re arguing about is whether or not they should change that rule and allow those divorced Catholics access to communion.

ABERNETHY: Now there’s no voting, no decision-making, no change in this synod. But next year there’s going to be another synod next October about the family again, and then, Kim””

KIM LAWTON, managing editor: Well, then there could be some change. I mean, nothing’s ever guaranteed, especially when you’re talking about the Catholic Church, but this is supposed to be the time for just discussing and debating some of these issues. And then decisions would come later, down the road. And on this issue of divorce and remarriage, you know, the church doctrine is that sacramental marriage is forever. It cannot be dissolved. And so therefore they don’t recognize divorce, and therefore if you are divorced and you get remarried, in the church’s eyes you’re living in adultery, and that’s why you cannot take communion and other sacraments. And so what the cardinals are arguing about is does it affect the doctrine that marriage is not able to be dissolved if you change how you treat people who are in those situations? And I think some of the conservatives are worried if you start tinkering around with that, what other issues and areas of teaching can be tinkered around with?

ABERNETHY: But there’s a lot more that they could be discussing and probably will be discussing.

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Pope Francis has summoned bishops from all over the world to Rome to discuss issues concerning families ”“ including hot-button issues like artificial contraception and gay civil unions.

The meeting, called a synod, opened on Sunday and is seen as a test of Francis’ vision of a more merciful Church.

Not since the landmark Second Vatican Council half a century ago has a church meeting raised so much hope among progressive Catholics ”” and so much apprehension among conservatives.

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The American official coordinating the international coalition fighting the Islamic State said on Friday that the Iraqi military would not be ready for a campaign to retake Mosul, the largest Iraqi city under insurgent control, for as much as a year.

Mosul has become a symbol of the strength of the Islamist insurgency, which has made the city its stronghold, and of the failure of the Iraqi security forces, which wilted in June as militants swept across the Syrian border and overran the city as they pushed toward Baghdad.

The broad timeline given by the official, retired Gen. John R. Allen, seemed to reflect the immense challenges facing the Iraqi military command and its international partners, including about 1,600 American troops deployed by President Obama, as they seek to rebuild the Iraqi security forces.

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Arrest and imprisonment were only a matter of time. Bonhoeffer’s time came in April 1943 and landed him in Berlin’s Tegel prison. Astonishingly, with the German capital under regular Allied bombardment, Bonhoeffer continued even as a prisoner to enjoy a privileged existence. During his confinement in Tegel, according to Marsh, he received “extra portions of food, hot coffee, and cigarettes.” Visitors brought flowers and fresh fruit. An uncle stopped by to break open a bottle of champagne. Most importantly, Bonhoeffer had access to books, pen, and paper. During his confinement, he read and wrote ceaselessly.

All such niceties vanished in the crackdown that followed the failed July 1944 attempt to assassinate Hitler. Transferred to the custody of the SS, Bonhoeffer was moved to Buchenwald and then to Flossenbürg, where he was finally executed. Little reliable information about Bonhoeffer’s last days is available, and Marsh does not pretend otherwise. That the end was grim and brutal suffices.

In 1928, on the cusp of his journey of discovery, Bonhoeffer had observed that in modern life “religion plays the part of the parlor.” It had become a place “into which one doesn’t mind withdrawing for a couple of hours, but from which one then immediately returns to one’s business.” In our own day, faith remains in the parlor, the subject of polite and passing attention. The work that matters happens elsewhere. For Christians daring to rethink that proposition, Bonhoeffer’s life serves as an object lesson in what is to be gained””and lost.

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Hundreds of young women and girls are leaving their homes in western countries to join Islamic fighters in the Middle East, causing increasing concern among counter-terrorism investigators.

Girls as young as 14 or 15 are travelling mainly to Syria to marry jihadis, bear their children and join communities of fighters, with a small number taking up arms. Many are recruited via social media.

Women and girls appear to make up about 10% of those leaving Europe, North America and Australia to link up with jihadi groups, including Islamic State (Isis). France has the highest number of female jihadi recruits, with 63 in the region ”“ about 25% of the total ”“ and at least another 60 believed to be considering the move.

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A California charter school has decided to pull Corrie ten Boom’s Holocaust memoir, The Hiding Place, from its library because the content was deemed too religious. Where to begin? It’s impossible to separate remembrance of the Holocaust from matters of faith; only a modern educator would try.

According to the report of a parent at the school, library staff were told to “remove Christian books, books by Christian authors, and books from Christian publishers.”

When the Pacific Justice Institute, a Christian legal defense group, sent a cease-and-desist notice, the school superintendent responded, “We . . . do not allow sectarian materials on our state-authorized lending shelves.”

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Consider also the reasons given by Francis and Anne which are partly personal fears and partly about a false altruism. Not wanting to ”˜watch the slow decline of a partner’; fear of going to a nursing home; ”˜too many people on this earth’- making more pension money available for others; not wanting to ”˜dig into our savings’ and not being able to do the things they could at an earlier age. Add this to John Paul’s clear point that he didn’t want to look after them, and it’s almost a ”˜perfect storm’ of lack of imagination, lack of a willingness to care and to look towards other alternatives.

There is also an insidious cultural side to this affair evident in the reporting at Moustique. There is no alternate voice here; no suggestion that promoting this story might have a deleterious effect upon others. No help lines promoted, no questioning in any constructive way. The social question, as always, is about the cart and the horse ”“ is the media effectively pushing the issue or is it, as it may claim, simply reflecting the vox populi?

This is not a ”˜celebration of choice’; far from it. It is a rationalization devoid of humanity and created, in the first instance by the legal possibility of euthanasia. It is then abetted by whatever it is in that family and that society that confirmed and supported the kind of dysfunction that allowed the children to confirm and assist instead of saying a clear, No, and offering every alternate support, no matter what the cost.

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The Baltic countries are registering a dramatic increase in Russian military provocations, rattling nerves in a region which fears it could be the next frontier after Ukraine in Moscow’s quest at asserting its regional power.

Nato fighters policing Baltic airspace were scrambled 68 times along Lithuania’s borders this year, by far the highest count in more than 10 years. Latvia registered 150 “close incidents”, cases where Russian aircraft were found approaching and observed for risky behaviour. Estonia said its sovereign airspace had been violated by Russian aircraft five times this year, nearing the total count of seven over the previous eight years.

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Vladimir V. Putin, the Russian leader, they say, got everything he wanted by attacking Ukraine overtly in Crimea and covertly in the southeast.

The vague cease-fire terms in the southeast are likely to only freeze the conflict. It could leave Russia’s thuggish proxies running the area and create a permanent geographic Taser that Moscow could use to zap Ukraine at will, leaving it unstable and less than sovereign.

The association agreement with the European Union ”” described by its advocates as the catalyst for broad reform ”” has been delayed until the beginning of 2016 because of Russian objections, leaving its fate uncertain.

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Many Yemenis believe that the Houthis are acting as agents of Iran, which backs them. To legitimize their rebellion, the Houthis had to come up with popular proposals to address rising energy prices and incompetence in the government. It was the poor performance of Yemen’s transitional government that allowed them to succeed.

President Hadi, and his government ”” including Prime Minister Mohammed Salem Basindwa, who just stepped down ”” failed miserably to deliver basic services, spur economic development and, most important, create jobs. Unemployment was one of the main drivers of the revolt against Mr. Saleh.

The international community should have supported Yemen to ensure its successful transition to stability and development. Instead, the international community largely turned its back on Yemen as it sank further into poverty, chaos and extremism. The United States concentrated almost solely on counterterrorism, continuing its drone strikes on Qaeda militants. Saudi Arabia turned its attention to other parts of the region, ignoring the potential chaos on its southern border.

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Pope Francis called Sunday for Muslims and all religious leaders to condemn Islamic extremists who “pervert” religion to justify violence, as he visited Albania and held up the Balkan nation as a model for interfaith harmony for the rest of the world.

“To kill in the name of God is a grave sacrilege. To discriminate in the name of God is inhuman,” Francis told representatives of Albania’s Muslim, Orthodox and Catholic communities during a half-day visit to Tirana in which he recalled the brutal persecution people of all faiths suffered under communism.

Francis wept when he heard the testimony of one priest, the Rev. Ernest Troshani, 84, who for 28 years was imprisoned, tortured and sentenced to forced labor for refusing to speak out against the Catholic Church as his captors wanted.

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Turkish authorities say they have freed 49 hostages from one of the world’s most ruthless militant groups without firing a shot, paying a ransom or offering a quid pro quo.

But as the well-dressed men and women captured by the Islamic State group more than three months ago clasped their families Saturday on the tarmac of the Turkish capital’s airport, experts had serious doubts about the government’s story.

The official explanation “sounds a bit too good to be true,” said Sinan Ulgen, a former Turkish diplomat who chairs the Istanbul-based Centre for Economics and Foreign Policy Studies. “There are some very legitimate and unanswered questions about how this happened.”

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None of that makes the religious heritage of Europe sound very appealing. But it is essential to remember that in Europe, with the Reformation, Enlightenment, Emancipation, we’ve moved on. Those of us who still practise a faith ”“ Catholic, Protestant, Muslim or Jew ”“ preserve a sense of sanctity without killing each other over it. Crucially, we’re no longer theocrats: the C of E may tell me adultery is sinful, but the state won’t stone me to death over it. But in moving on too fast, we’ve also lost the religious literacy that tells us why people look to priests and saints for guidance in the first place. There will always be those for whom the post-modern world just seems a bit too fractured, a bit too liberal, frankly, in all its dazzling, confusing choices, a bit too frightening. If we want to keep young Muslims from religious violence, the answer is not secularism, but religious alternatives. The violent history of Christianity shouldn’t be a reason to discredit our religious impulse, but to demonstrate the impossibility of repressing it completely.

And to despite the State Department’s best efforts, we can’t build the moral case against Isil simply by pointing out the cruelties it inflicts upon its enemies. As Professor Ian Robertson points out, that’s not how out-group/in-group dynamics work. Religious fanatics have always slaughtered their enemies ”“ and for radical Sunnis, that includes the Shia. Instead, it is the mundane misery of Isil’s ideal state that should horrify the world. Amira Karroum isn’t scared of being beheaded, because she doesn’t think of herself as an infidel. But once the glamour of war is gone, does she really want to live in an eternal shroud, forbidden from leaving the house, denied an education? Do young British men ”“ one of whom notoriously asked “Do the mujahideen play footy and that?” ”“ understand that a state ruled by blasphemy laws is a state where a wise crack at the local cleric could cost you your life? Many states are forged in war ”“ not all of them then ban music, art and history in peace time.

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“Sadly, Belgium has been at the forefront of making euthanasia available on demand. The door was first opened in 2003, and every year since then the demand for euthanasia and its practice has increased,” Paul Moynan, director of CARE for Europe, told Christian Today.

“Last year these deaths were up by 27 per cent on the previous year, with five people a day being euthanised,” he added.

Moynan blamed the Belgian health system for failing to address Van Den Bleeken’s needs sufficiently.

“With euthanasia being packaged as palliative care, our care homes are not safe. With its extension this year to all ages, our children are not safe. And now the mentally ill in prison are not safe,” he explained.

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Having spent most of his youth as a drug addict in one of the poorest neighborhoods of Turkey’s capital, Can did not think he had much to lose when he was smuggled into Syria with 10 of his childhood friends to join the world’s most extreme jihadist group.

After 15 days at a training camp in the Syrian city of Raqqa, the de facto headquarters of the group, the Islamic State in Iraq and Syria, the 27-year-old Can was assigned to a fighting unit. He said he shot two men and participated in a public execution. It was only after he buried a man alive that he was told he had become a full ISIS fighter.

“When you fight over there, it’s like being in a trance,” said Can, who asked to be referred to only by his middle name for fear of reprisal. “Everyone shouts, ”˜God is the greatest,’ which gives you divine strength to kill the enemy without being fazed by blood or splattered guts,” he said.

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It is now evident that the de-privatisation and re-politicisation of religion is a truly global phenomenon, and does not only concern the monotheistic religions. “Religious terrorism” and “fundamentalism” are its most obvious, but by no means sole, expressions.

We can find religious symbols and active religious groups nowadays across the political spectrum – from the extreme right to the extreme left; from fighters for civil liberties, human rights and social justice to supporters of authoritarian regimes; from ecological activists to extreme nationalists; from the United States and Latin America to the new states of African; from the Balkans to the Arab countries, from Israel to India or Japan.

The fundamental assumption of the theory of secularisation – that what had been happening in Europe for some time would necessarily have to happen throughout the world – is now regarded as erroneous, especially by sociologists and analysts of globalisation, who view it as one of the many prejudices of an arrogant and naive Eurocentrism. Religion has proven to be a more vital and multifarious phenomenon than it was viewed by the Enlightenment, positivism or Marxism.

In fact, the theory of secularisation had itself become a kind of ersatz religious conviction for certain social groups and political orientations; it no longer functioned as a scientific hypothesis, but instead as a ideology in the service of power politics….

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It was the time of unraveling. Long afterward, in the ruins, people asked: How could it happen?

It was a time of beheadings. With a left-handed sawing motion, against a desert backdrop, in bright sunlight, a Muslim with a British accent cut off the heads of two American journalists and a British aid worker. The jihadi seemed comfortable in his work, unhurried. His victims were broken. Terror is theater. Burning skyscrapers, severed heads: The terrorist takes movie images of unbearable lightness and gives them weight enough to embed themselves in the psyche.

It was a time of aggression. The leader of the largest nation on earth pronounced his country encircled, even humiliated. He annexed part of a neighboring country, the first such act in Europe since 1945, and stirred up a war on further land he coveted. His surrogates shot down a civilian passenger plane. The victims, many of them Europeans, were left to rot in the sun for days. He denied any part in the violence, like a puppeteer denying that his puppets’ movements have any connection to his. He invoked the law the better to trample on it. He invoked history the better to turn it into farce. He reminded humankind that the idiom fascism knows best is untruth so grotesque it begets unreason.

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French President François Hollande was set to order reconnaissance flights over Iraq on Monday as he kicked off an international conference aimed at shoring up a coalition to fight Islamic State militants.

On opening the conference, Mr. Hollande noted U.S. President Barack Obama’s call for countries to join a broad military coalition to combat the militant group, which has seized territory straddling Iraq and Syria.

“Many countries have responded in the region and beyond. France will do its part,” Mr. Hollande said, flanked by Iraqi President Fouad Massoum.

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These are just remarkable–take the time to look at them all.

Wolfhart Pannenberg has often been called the greatest theologian of the second half of the 20th century. With his death Friday, the world has lost a brilliant interpreter of Christianity, and I have lost the mentor who molded me as a scholar, theologian, and person.

In the 1950s, when Pannenberg was a doctoral student in Heidelberg, Karl Barth dominated the theological stage. In order to counteract Barth’s overemphasis on salvation history (Heilsgeschichte), Pannenberg redefined revelation as “universal history” (Universalgeschichte). A few years later he published a major Christology (Jesus””God and Man) that established him as the world’s leading defender of “theology from below.”

Over the next 30 years, Pannenberg extended this program to philosophy, the religion/science debate, the dialogue across the world religions, and to every corner of theology. He had the most encyclopedic mind I have ever encountered. You need only to read around a bit in his multi-volume Basic Questions in Theology to be stunned by the range and depth of his scholarship. John Cobb once quipped, “I saw that Pannenberg was able to encompass the entire range of knowledge within his own mind. Realizing that I could never match this achievement, I decided it would take a lifetime of working with my doctoral students to cover as many topics.”

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French Muslim leaders called Tuesday for the nation’s imams to use their pulpits against the Islamic State group and offer a message of support for Christians in the Middle East.

Christians and other minorities there are fleeing the militant organization by the thousands as they face a choice between converting or death.

On Tuesday, moderate Muslim leaders called on French mosques nationwide to offer prayers on Friday for endangered Christians.

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Congratulations to him, he played well (again).

Greece’s government has caved in to demands by the Orthodox Church, affording tax breaks to monks, monasteries and members of the clergy despite crippling austerity measures hitting much of the rest of the country.

Under the surprise provision, retired monks earning annual pensions of up to €9,500 will be cleared of their obligation to file taxes while hundreds of monasteries, controlling priceless plots and ancient treasures, will be exempt from declaring their assets to the state.

For a nation still reeling from four years of brutal budget cuts, plus a new land levy that hikes taxation by as much as 75 per cent for Greece’s five million property holders, the freebie has enraged taxpayers and stoked social tension even further.

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Mr Putin’s first choice was to suborn Ukraine without invading it, but by demonstrating his willingness to use force, he has sown fear””and, for Mr Putin, fear is the basic currency of politics. A puny, divided response has emasculated the West, which he thinks is bent on weakening and encircling Russia. For him, Russia’s post-Soviet history has been a catalogue of American-inflicted humiliation, which it is his mission to reverse. He wants his neighbours to be weak more than he wants Russians to be prosperous; he prefers vassals to allies.

This world view””a noxious compound of KGB cynicism and increasingly messianic Russian nationalism””propelled him into Ukraine. The idea that his adventurism will end in the Donbas is as naive as the theory that he would be satisfied when his troops wrenched Abkhazia and South Ossetia from Georgia in 2008. This week Mr Putin rattled his sabre at Kazakhstan, still ruled by the elderly Nursultan Nazarbayev: any succession squabble would be an opportunity. Estonia, Latvia and Lithuania, small, ex-Soviet countries, have Russian-speaking minorities of the kind Mr Putin has undertaken to “protect”. These Baltic states joined NATO in 2004. But what if a Russian-financed separatist movement sprang up, a Baltic government claimed this amounted to an invasion and its NATO allies refused to help? The alliance’s bedrock””its commitment to mutual self-defence””would be shattered.

Mr Putin’s revanchism must therefore be stopped in Ukraine.

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Roger Federer could not pull off another big escape at the U.S. Open, losing 6-3, 6-4, 6-4 in the semifinals Saturday against Croatia’s Marin Cilic.

It was the second significant surprise of the day, coming after Novak Djokovic was beaten 6-4, 1-6, 7-6 (4), 6-3 by Japan’s Kei Nishikori, who became the first man from Asia to reach a Grand Slam singles final.

Instead of the No. 1-seeded Djokovic against the No. 2-seeded Federer — who have combined to win 24 major championships — in Monday’s final, it will be No. 10 Nishikori against No. 14 Cilic, neither of whom has ever appeared in a Grand Slam title match.

“That’s going to be a sensational day for both of us,” said Cilic, who at 25 is a year older than Nishikori.

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In Germany, being an official church member usually means paying an extra tax. But a change in the country’s tax code is now causing many believers to leave the fold.

Germany is just one of a number of European countries where members of the main organized religions pay a special levy on income to provide the bulk of churches’ finances. But when a loophole concerning income from capital gains closes next year, church leaders have good reason to expect an exodus.

So far this year, the number of Germans leaving the country’s Protestant and Catholic churches has reached its highest level in 20 years, twice last year’s level””a surge many clergy and finance experts blame on the changes in how the tax is levied.

The outflow is now fueling a debate about whether a levy that goes back to the 19th century is an appropriate way to finance churches in an increasingly secularized Germany.

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