Paul’s understanding of sin as a community problem demands that, in the words of Esau McCaulley, we go “beyond naming.” McCaulley adds, “There has to be some vision of the righting of wrongs and the restoration of relationships. The call to be peacemakers is the call for the church to enter the messy world of politics and point toward a better way of being human.”

For this reason, Paul warns that we as individuals can become weapons of injustice, so even those individuals who are not actively participating in a particular sin can be guilty of passivity toward it. Notice Paul’s words in Romans 6: He does not say to simply refrain from sin but says that we must not allow sin to reign in our bodies or allow any part of ourselves to be controlled by sin (vv. 12–13). This implies a need for active resistance to sin, not just avoidance of it. For instance, Paul directly calls out Peter, who had been an early advocate of Gentile inclusion, for remaining silent on this issue (Gal. 2:11–14). Paul’s command for churches to be holy is not just a call not to sin but a call to oppose sin in their midst. To be passive to sins in our communities is to be used by the Enemy for injustice.

Another example is when Paul admonishes a man who slept with his stepmother. Paul calls out the Corinthian church and not just the individuals involved (1 Cor. 5:1­–2), making it the responsibility of the entire congregation to deal with the sinner in their midst.

In Galatians 6, Paul advises the church to gently restore fellow members in sin by leading them to repentance while cautioning them against being tempted in the process. He makes a profound statement: “Carry each other’s burdens, and in this way you will fulfill the law of Christ” (v. 2). Likewise, in Romans 14 Paul argues that reconciliation requires certain rights and freedoms be laid down by all for the sake of some weaker brothers and sisters.

Read it all.

Scripture is full of examples of communities and institutions being held accountable for their sinfulness.

D. T. Everhart on systemic sin in the Bible:https://t.co/NkvfX6GqCf

— Christianity Today (@CTmagazine) February 21, 2025

“We want to show people what can be done in a small place,” said Priest-in-Charge, the Rev Kay Jones. “So, we started with the church environment being different.”

Inside the building, a legacy provided for LED lighting and thermal boards, helping the church lower its carbon emissions, as well as providing a warm space for the community. “It’s not freezing anymore,” said Kay. “We can have warm-space activities. People like being here.”

And people are connecting with it. An open day to launch the potting shed brought 17 adults and 27 children together. “It was hard to get rid of them at the end,” Kay joked. “It is changing things for small numbers of people,” she added.

“What I’m seeing is people wanting to be part of what we do,” she said. “People are trying different foods grown in the garden, learning how – and what – to recycle in the church’s recycling bins, and crucially, learning where food comes from, helping to reduce their food bills.”

Read it all.

"We want to show people what can be done in a small place."

A church in one of the country’s most deprived areas is bringing people together and helping them with their wellbeing – thanks to the launch of a series of environmental projects.

Read more at https://t.co/Joa7q8MizC.

— The Church of England (@churchofengland) February 21, 2025

Holy Week can sit strangely in the church year. It is the most solemn and significant of times in the church calendar, and yet, to all intents and purposes, ordinary life carries on undisturbed by it. Unlike Christmas, which bursts upon the scene in a riot of tinsel and fairy lights, demanding attention and pulling people in from the streets to enjoy carolling and mince pies, for most of the population, Holy Week passes unnoticed. Only the promise of hot cross buns and free childcare when schools are closed or a few eccentrics walking mournfully round the community on Good Friday may have any impact at all.

How, then, to engage with the non-churchgoing public? How to share the message of sacrificial love — an unpopular theme in today’s “Because I’m worth it”, “Go on, treat yourself” society? Perhaps by using the week to experiment and challenge, to offer services and events that are different from the norm, and to think carefully about all sectors of the community and explore ways in which they might become engaged, even briefly, with the drama of Holy Week and the life-changing effect of its events.

Your community might well be happily settled into a regular rhythm of services. It is to be hoped that the schedule is one that all can manage — ministry team, musicians, volunteers working within their capacity and capability, able to maintain the level of effort and energy required without collapsing with burnout. Nevertheless, we all know the dangers of complacency, of falling into a routine that becomes almost mindless in its familiarity. Holy Week offers an opportunity to try out new things in a way that is manageable (because it is only one week), understandable (it’s a special week), and unrepeatable, if necessary. If something completely new is too challenging or demanding, try and ring the changes with the established patterns, enabling your community to look with fresh eyes on familiar events.

Read it all.

How to engage with the non-churchgoing public

Sally Welch continues her series exploring practical ideas for Lent and Easterhttps://t.co/hUxKr4235W

— Church Times (@ChurchTimes) February 18, 2025

The “relevance to the 2020s” of Kindleberger’s [1973] book is greater and gloomier. We have two competing superpowers, the US and China. Both fancy themselves as hegemons; neither is willing to accept the responsibilities of the role. The US vows vengeance on anybody who threatens the primacy of the dollar even as its own actions put that primacy in doubt. China rails against its lack of status in the current economic system, even as it plays a prime role in destabilising it.

With luck, there will be no crisis on a scale that needs leadership and global co-ordination to resolve — but luck always runs out in the end. It makes sense to bolster the international institutions as much as possible. It makes sense, too, to run sensible domestic policies and not end up dependent on the kindness of strangers, an unhelpful truism, like advice not to let your house catch fire.

“If leadership is thought of as the provision of the public good of responsibility, rather than the exploitation of followers or the private good of prestige, it remains a positive idea,” wrote Kindleberger. The US, for all its failings, provided that kind of leadership. The world awaits, with trepidation, the experience of an economic or financial crisis without it.

Read it all (registration or subscription).

Who will now stabilise the world economy? https://t.co/gAb7tUq1jd | opinion

— Financial Times (@FT) February 19, 2025

Imagine being able to speed up evolution – hypothetically – to learn which genes might have a harmful or beneficial effect on human health. Imagine, further, being able to rapidly generate new genetic sequences that could help cure disease or solve environmental challenges. Now, scientists have developed a generative AI tool that can predict the form and function of proteins coded in the DNA of all domains of life, identify molecules that could be useful for bioengineering and medicine, and allow labs to run dozens of other standard experiments with a virtual query – in minutes or hours instead of years (or millennia).

The open-source, all-access tool, known as Evo 2, was developed by a multi-institutional team co-led by Stanford’s Brian Hie, an assistant professor of chemical engineering and a faculty fellow in Stanford Data Science. Evo 2 was trained on a dataset that includes all known living species, including humans, plants, bacteria, amoebas, and even a few extinct species. Stanford Report talked to Hie about Evo 2’s advanced capabilities, why the scientific world is so eager to get its hands on this new tool, and how Evo 2 could reshape the biological sciences.

Read it all.

Just now: @arcinstitute and @nvidia release Evo 2, the largest AI model for biology. It is fully open-source.

Evo 2 can predict which mutations in a gene are likely to be pathogenic, or even design entire eukaryotic genomes.

We covered it in @AsimovPress! Check it out pic.twitter.com/hBJkrtNVr0

— Niko McCarty (@NikoMcCarty) February 19, 2025

Every few weeks, it seems, another AI achievement sets the world abuzz. It speaks! It paints! It digests a whole book and spits out a 10-
minute podcast! 

This is generative AI, the large computing models that dazzle and worry us with their humanlike output. We’ve become accustomed to hearing about AI, but have we considered what it really offers us? Most simply: a promise of ease and justice. 

With the proper application of AI, its enthusiasts tell us, we won’t have to work so hard. Our economy will be more equitable, our laws and their enforcement closer to impartial, the slow and faulty human element bypassed altogether. We will achieve a painless and mechanistic fairness. 

Here, rather than dwell on any individual technological feat, I want to examine those two tempting offers. Long before generative AI became a reality, these temptations were offered elsewhere: by science fiction villains and by the Devil when he came to Jesus in the wilderness. 

Read it all.

“If we follow in Jesus’ steps—if we live slowly, do good things however inefficiently, and share the extravagant grace we’ve been given—the temptations of AI, like all false promises, will grow dim and unconvincing,” writes @jeff_bilbro.https://t.co/B2EDLsbPEo

— Christianity Today (@CTmagazine) February 17, 2025

What Ilyich faces in the final moment is grace. He is graced with the realization that he needs to offer care. Knowing that the real is compassion is not his accomplishment but is the gift of his son’s presence. We, who would so quickly assist him out of this life, would do so because we can bear with neither grace nor compassion. They ask too much of us for another. 

Because death is not taken from him by “assistance” that offers no real help, Ilyich is graced with realization that death is no more. “Instead of death there was light.” He sees this light and realizes that “death is over . . . there is no more death.” Ilyich’s realization echoes Revelation 21:4 that “death will be no more.” Only a culture that can see death and care for those who are dying can be a culture open to the One who bore all our burdens. Christ’s dying offers us abundant life even in our deaths if we are willing to face them. In his Good Death, death itself dies. Euthanasia denies us a good death because it is the denial of care, the denial of facing death authentically, and the denial of the goodness of life. It is thus the denial of the Author of Life—or of any possible spiritual breakthrough at all.

Each fall for many more years, my students and I will read a novella about a dying, loveless lawyer from Tsarist Russia. We will ask what the real life is and wonder if we are living it. We will consider what love and care look like and whether we live in a culture in which we bear each other’s burdens. To bear those burdens is to face our deaths together. The direction of our culture is increasingly toward “death pods” where we will die alone, because we, like Ivan, have refused to really live together. Resisting such a culture of solitary and uncared for assisted dying will take legislation, but it will also require that we spend some time with Ilyich and try to recover the goodness of a good life and of a good death. Someday I will face death. Someday my students will face it as well. Will we do so in a world detached from reality or attached to it? A culture that dispatches the burdensome or bears their burdens? A culture that offers care or that offers death? The euthanasia of Ilyich would have made impossible his eu thanatos. Our society’s growing practice of euthanasia may well prove to be the denial not only of our good deaths but also of the only real thing, a good life.

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Resisting the march of euthanasia will require numerous approaches. I hope this reflection on the good death of Ivan Ilyich contributes in some small way. https://t.co/wOO6VTKdnF

— Terence Sweeney (@TerenceJSweeney) February 19, 2025

Deep under the sea, pipelines and cables carrying fuel, power and communications are strewn on the ocean floor like a central nervous system for the global economy. 

Huge stretches of these critical connectors lie unprotected in the murky depths—and vulnerable to attacks such as the 2022 sabotage of the Nord Stream pipelines that carry Russian natural gas to Europe under the Baltic Sea.

Now, in the way that the use of drones has changed the conduct of land wars, artificial intelligence is about to change everything about how the deep sea is navigated and how critical underwater infrastructure is protected in wartime and against threats of terrorism.

Read it all.

AI is about to change everything about how the deep sea is navigated and how critical underwater infrastructure is protected
https://t.co/JCmJcgtNe0 via @WSJ

— Martijn Rasser (@MartijnRasser) February 17, 2025

Donald Trump’s demand for a $500bn (£400bn) “payback” from Ukraine goes far beyond US control over the country’s critical minerals. It covers everything from ports and infrastructure to oil and gas, and the larger resource base of the country.

The terms of the contract that landed at Volodymyr Zelensky’s office a week ago amount to the US economic colonisation of Ukraine, in legal perpetuity. It implies a burden of reparations that cannot possibly be achieved. The document has caused consternation and panic in Kyiv.

The Telegraph has obtained a draft of the pre-decisional contract, marked “Privileged & Confidential’ and dated Feb 7 2025. It states that the US and Ukraine should form a joint investment fund to ensure that “hostile parties to the conflict do not benefit from the reconstruction of Ukraine”.

Read it all.

Revealed: Trump’s confidential plan to put Ukraine in a stranglehold

Panic in Kyiv as US president demands higher share of GDP than Germany’s First World War reparations.https://t.co/3rFDHydtCd

— Ruchir Sharma (@ruchirsharma_1) February 18, 2025

Every February, Americans take a day off of work to celebrate the presidents — the chief executives whose ideas, policies and foibles have helped to shape our history. So it’s only fitting that you take a moment to test your knowledge about these 44 prominent Americans with a 20-question quiz from “Presidential,” the Washington Post podcast that explores the presidents’ lives and legacies.

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By the article establishing the executive department it is made the duty of the President “to recommend to your consideration such measures as he shall judge necessary and expedient.” The circumstances under which I now meet you will acquit me from entering into that subject further than to refer to the great constitutional charter under which you are assembled, and which, in defining your powers, designates the objects to which your attention is to be given. It will be more consistent with those circumstances, and far more congenial with the feelings which actuate me, to substitute, in place of a recommendation of particular measures, the tribute that is due to the talents, the rectitude, and the patriotism which adorn the characters selected to devise and adopt them. In these honorable qualifications I behold the surest pledges that as on one side no local prejudices or attachments, no separate views nor party animosities, will misdirect the comprehensive and equal eye which ought to watch over this great assemblage of communities and interests, so, on another, that the foundation of our national policy will be laid in the pure and immutable principles of private morality, and the preeminence of free government be exemplified by all the attributes which can win the affections of its citizens and command the respect of the world. I dwell on this prospect with every satisfaction which an ardent love for my country can inspire, since there is no truth more thoroughly established than that there exists in the economy and course of nature an indissoluble union between virtue and happiness; between duty and advantage; between the genuine maxims of an honest and magnanimous policy and the solid rewards of public prosperity and felicity; since we ought to be no less persuaded that the propitious smiles of Heaven can never be expected on a nation that disregards the eternal rules of order and right which Heaven itself has ordained; and since the preservation of the sacred fire of liberty and the destiny of the republican model of government are justly considered, perhaps, as deeply, as finally, staked on the experiment entrusted to the hands of the American people.

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Washington’s Birthday was celebrated on February 22nd until well into the 20th Century. However, in 1968 Congress passed the Monday Holiday Law to “provide uniform annual observances of certain legal public holidays on Mondays.” By creating more 3-day weekends, Congress hoped to “bring substantial benefits to both the spiritual and economic life of the Nation.”

One of the provisions of this act changed the observance of Washington’s Birthday from February 22nd to the third Monday in February. Ironically, this guaranteed that the holiday would never be celebrated on Washington’s actual birthday, as the third Monday in February cannot fall any later than February 21.

Contrary to popular belief, neither Congress nor the President has ever stipulated that the name of the holiday observed as Washington’s Birthday be changed to “President’s Day.”

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2/2 George Washington at the Battle of Princeton, 1779. Again painted by Charles Wilson Peale, who portrayed Washington often. And it's his day. pic.twitter.com/rVYMfXoYmB

— Dr. Peter Paul Rubens (@PP_Rubens) July 4, 2018

Throughout its history, citizens of the United States have gathered to commemorate George Washington’s birthday in honor of his service to the nation. See how these celebrations have changed in the more than 280 years since Washington’s birth.

Check it all out.

The Church of England will be “a little less central to the common life [of the Anglican Communion]” if proposed changes in its leadership and structure are approved, Bishop Graham Tomlin, who chairs the Inter-Anglican Standing Committee on Unity, Faith and Order (IASCUFO), acknowledged at a webinar on the Lambeth Call on Christian Unity.

Discussions focused on the Nairobi-Cairo Proposals from IASCUFO, which would mean that the 42 Churches of the Communion would no longer be described as “in communion with the See of Canterbury”, but as having “a historic connection” with it (News, 6 December 2024).

Further reinforcing the autonomy and equality of each, the presidency of the Anglican Consultative Council (ACC), traditionally held by Archbishops of Canterbury, would rotate around the Communion, a move made “in service of a de-centred, polycentric understanding of the mission of the Church. . . The leadership of the Communion should look like the Communion,” the report suggests.

Read it all.

Anglicans envisage ‘polycentric’ future https://t.co/50poLLNkZr

— Church Times (@ChurchTimes) February 14, 2025

With egg prices in the United States soaring because of the spread of H5N1 influenza virus among poultry, the U.S. Department of Agriculture (USDA) yesterday conditionally approved a vaccine to protect the birds. President Donald Trump’s administration may therefore soon face a fraught decision on whether to join the ranks of other nations—including China, France, Egypt, and Mexico—that vaccinate poultry against H5N1.

Although many influenza researchers contend that vaccination can help control spread of the deadly virus, the U.S. government has long resisted allowing its use because of politics and trade concerns that many contend are unscientific. The USDA approval may signal a shift in policy linked to the Trump administration’s worries about egg prices. Even with the conditional approval, USDA must still approve its use before farmers can start to administer the vaccine because special regulations apply to H5N1 and other so-called highly pathogenic avian influenza (HPAI) viruses.

The vaccine, made by Zoetis, contains a killed version of an H5N2 variant that the company has designed to work against circulating variants of the H5N1 virus that have decimated poultry flocks and have even jumped to cows and some humans. (The “H” in both variants stands for hemagglutinin, the surface protein of the virus, and antibodies against it are the main mechanism of vaccine-induced protection.) Researchers at the U.S. Centers for Disease Control and Prevention reported yesterday that three cow veterinarians harbored antibodies to the H5N1 virus in dairy cattle. None had symptomatic disease, they noted in the Morbidity and Mortality Weekly Report, suggesting the virus may be more widespread in humans than previously thought.

Read it all.

With egg prices in the United States soaring because of the spread of H5N1 influenza virus among poultry, the U.S. Department of Agriculture has conditionally approved a vaccine to protect the birds. https://t.co/ArHRIgkmL5

— News from Science (@NewsfromScience) February 14, 2025

Trends in liturgical revision since the late eighteenth century have moved away from the simplicity of this approach back toward the medieval model of more movable parts and more options in the discretion of the presiding minister. The proliferation of options, rather than being freeing, paradoxically tends toward choice paralysis. ‘Having choices is actually rare in the 1662 Book of Common Prayer’, as Sam Bray and I wrote in How to Use the Book of Common Prayer. ‘Later prayer books have a huge number of choices, making them complicated to use.’ In Morning and Evening Prayer in the 1662 Prayer Book, ‘the only choices you make are about the sentences and the canticles’ and, in both of those cases, the different ‘options serve the same function in the service.’²

The simple, usable design – the commodiousness of the use, as Cranmer put it – reinforces its profitability or usefulness to the praying Christian. A simple structural pattern recurs throughout the Prayer Book: a scripture is read aloud to the assembly and they respond appropriately, in several key places, like the daily confession of sin, by simply doing just what the scripture read aloud says to do. This pattern carries a clear meta-message about the holy scriptures: that they ought to be heard, that their core message is comprehensible, and that they require humble, grateful, obedient response. By scripting the appropriate response – in this case, the confession of sin – the liturgy inculcates its users in a transformative approach to scripture reading that minimizes the risk that God’s word will be profaned.

If reducing options enhances usability then one might conclude that printing a complete service booklet for each unique service, thereby eliminating from view any options that are not used for that particular occasion, is ideal. Moreover, the booklet eliminates the need to flip to proper collect of the day, the Psalms, or look up the scriptures for the day. From the narrow point of view of usability for a novice user in one particular church service, yes, the booklet is better. But the analysis that leads to that conclusion focuses too narrowly on one particular occasion and one particular kind of user – the novice user. But the Prayer Book is not just a manual for ministers planning Sunday morning worship; it has historically served as the rule of life for all Anglicans. Our aim for novice users is not just to facilitate easy participation in one particular service on one particular Sunday, but to draw them into the Prayer Book, to facilitate their familiarity with the Prayer Book and help them discover its value beyond the Sunday morning church service. Printing complete booklets for every service puts us on a trajectory away from those goals in at least three mutually reinforcing ways.

Read it all.

Explore the viability of the Book of Common Prayer in today’s Anglican Communion. This insightful article by @d_n_keane examines the liturgical and theological richness of this powerful work.https://t.co/cGust1IiG9

— The Anglican Way (@TheAnglicanWay) February 13, 2025

The Anglican Church in Uganda has adopted a series of strategic measures to safeguard its vast tracts of land that are under threat from encroachers.

The church’s initiatives involve venturing into coffee farming to transform unused land into productive agricultural spaces, registering mass tracts of untitled church land, issuing spiritual warnings and pursuing legal action against land grabbers.

The church said the initiatives will safeguard property and contribute to economic growth and social stability — ensuring that church land remains a valuable resource for future generations.

For nearly four decades under President Yoweri Museveni’s National Resistance Movement government, land grabbing has remained a significant challenge, not only for the other sections of society but also for the church. This issue has led to the displacement of thousands of impoverished Ugandans and even the demolition of churches. In 2020, a renowned land grabber demolished 40-year-old St. Peters Church in Ndeeba, in Kampala, sparking outrage among Christians.

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The Anglican Church in Uganda has adopted a series of strategic measures to safeguard its vast tracts of land: transforming unused land into productive agricultural spaces, mass registration of untitled church land, spiritual warnings and legal action.https://t.co/OWkv1YpB5H

— Religion Unplugged (@ReligionMag) February 13, 2025

Almighty and everlasting God, who by the power of the Holy Spirit didst move thy servant Cyril and his brother Methodius to bring the light of the Gospel to a hostile and divided people: Overcome, we pray thee, by the love of Christ, all bitterness and contention among us, and make us one united family under the banner of the Prince of Peace; who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

14 Feb: in the West, the feast of SS Cyril & Methodius #otd co-patrons of #Europe pic.twitter.com/ap3H92HZBi

— John McCafferty (@jdmccafferty) February 14, 2025

Writing in First Things (“Against Christian Civilization,” January 2025), Paul Kingsnorth proclaims an essential truth: the Christian faith must not be instrumentalized, and must not be made into a mere tool used in the defense of any earthly social order. The temptation to this misuse of the faith is particularly powerful, Kingsnorth observes, in times of apparent social decline—such as the present. He is to be commended for exposing some recent manifestations of the error of mere “civilizational Christianity” and for reminding us that Christians must hold their faith as true and good, and not simply as useful.  

Kingsnorth also, however, makes a much more far-reaching argument about the relationship of Christianity to civilization. Here he mixes his key truth with some serious errors which call for correction. Most of his mistakes arise from a persistent spirit of exaggeration and a failure to make the distinctions necessary to do justice to the issues with which he grapples.     

“Our work,” Kingsnorth announces, “is not to ‘defend the west.’ That’s idol worship. Our work is repentance, which means transformation.” Of course, any serious Christian will agree that a sinner’s personal repentance is more important than his defense of any worldly civilization. It does not follow, however, that a call to defend the West is a manifestation of idol worship. Christians may legitimately defend some earthly arrangements—and in some cases may have a duty to defend them—on the understanding that they are good and worth preserving and without mistaking them for the supreme good. A Christian citizen who wishes to preserve the civilization to which he belongs is no more guilty of idolatry than a Christian father who wishes to protect his family from worldly ruin.

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In Defense of Christian Civilization https://t.co/zdtfA2WiEd

— Public Discourse (@PublicDiscourse) February 13, 2025

Members of the General Synod heard a debate brought by Burnley vicar Father Alex Frost, calling on the Church of England to be ‘bold and ambitious’ in its work to attract people from working class backgrounds to lay and ordained vocations.

He told the General Synod that ‘Jesus called the working class to be his apprentices’ and reminded them that the Disciples Andrew, Peter, James and John, were fishermen.

He said: “In many urban areas of our country, the Church of England ministry is vital. On the ground, in working class communities, there is some wonderful and outstanding work going on, that is fighting injustice, that is saving lives through foodbanks and community projects, that is educating children and standing up for the most vulnerable people in our society.”

But he added that in spite of this, “the Church of England in many places is speaking a completely different language.”

Read it all.

General Synod backs strategy to encourage working class vocations#Synod https://t.co/yMhoph1kJ3

— General Synod (@synod) February 12, 2025

Ukraine sent its largest-ever delegation to Washington, DC, last week to rally support for more military defense and plead with Donald Trump not to pull the plug and make a deal that favors Russia. Pastors and religious leaders in the delegation fear that time is running out. 

“We know that President Trump is working on the new negotiations to help bring this war to an end,” said Igor Bandura, vice president of the Baptist Union of Ukraine. “We are here to pray, to advocate, to share our experience, and to remind the American people and American politicians that we are looking not just to end the war, but we need a just peace.”

American conservative and evangelical support for Ukraine has waned as the war has gone on and the Republican Party under Trump has grown increasingly skeptical of international alliances. Past efforts to shore up support for Ukraine among Republicans have yielded results, though, so the delegation remained hopeful, despite deep concerns.

Read it all.

Ukrainian Christians are pleading with the Trump administration not to pull the plug on support and make a deal that favors Russia.

“We are looking not just to end the war, but we need a just peace.”https://t.co/wQ0WrrLZGI

— Christianity Today (@CTmagazine) February 13, 2025

The COVID-19 pandemic had an enormous impact on how religious communities gather for worship.

In a Pew Research Center survey in July 2020, a few months after the coronavirus struck the United States, just 6% of Americans who regularly attend religious services said their house of worship was open to the public and holding services in the same way as before the COVID-19 outbreak. The vast majority reported either that their house of worship was not open for in-person services (31%) or that it was open but with changes to limit the spread of disease (55%).

More than a year and a half later, in March 2022, fewer than half of regular worshippers (43%) reported that their church, synagogue, mosque or other house of worship had completely returned to normal, pre-pandemic operations.

Yet, despite COVID-19’s widespread effects on how houses of worship operate, most Americans say their religious and spiritual lives have not been changed by the pandemic, according to a Center survey conducted in October 2024.

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Despite COVID-19’s widespread effects on how houses of worship operate, most Americans say their religious and spiritual lives have not been changed by the pandemic. (2/5) pic.twitter.com/yOItnccrGF

— Michael (Chip) Rotolo (@mrotolo1) February 12, 2025

Our research shows that over the past three decades, among women ages 15 to 44, marriage rates have fallen much faster for rural women than for their urban counterparts. Between 1988 and 2018, the proportion of rural women who were married fell from (55 percent to 33 percent. Marriage among urban women also declined, but to a lesser degree.

At the same time, cohabitation has risen more sharply and divorce has declined more slowly in rural America. By 2018, rural women were more likely than urban women to be in an unmarried cohabiting partnership (19 percent vs. 14 percent). The proportion of women who have never married has also increased steadily for both rural and urban women. And although the proportion of urban women who never marry remains slightly higher, this is mainly because urban women marry at older ages.

Childbearing in the United States has fallen overall, but the “baby bust” has been larger among rural women. Although they still have slightly more children than urban women, a substantially higher share of rural children (54 percent) than urban children (45 percent) are born outside marriage. This is a significant change from years past. In 2002, the reverse was true. These rapid transformations in both marriage and nonmarital childbearing help explain why many rural residents and politicians are inclined to think the traditional family is under threat.

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New WaPo argues retreat from marriage strongest among rural women https://t.co/CbTPvjLLWq

— Brad Wilcox (@BradWilcoxIFS) February 12, 2025

To understand Douthat’s method, recall a scene from the end of the third Indiana Jones film. Indy is faced with a choice: Let his father die or take a leap of faith. The leap in this case is literal, a physical step into a chasm with nothing to hold him up. He takes the step, and by a miracle of movie magic, doesn’t fall. There was a bridge in front of him all along, invisible to the human eye.

For some, this is a picture of true faith: a passionate, even reckless jump into the unknown, based on blind trust, not reason. Douthat demurs. As he writes, “Joining and practicing [some faith] is fundamentally a rational decision, not just an eyes-closed, trust-your-friends-and-intuitions jump.” You can and should consider the case in your mind.

Moreover, whatever the social benefits of church—and they are many!—they aren’t the place to start. They’re a byproduct of the thing itself, and that’s of interest only if it’s true. That’s why Douthat opts to “start with religion’s intellectual advantage: the ways in which nonbelief requires ignoring what our reasoning faculties tell us, while the religious perspective grapples more fully with the evidence before us.”

This is not a case for mere Christianity, then, so much as “mere religion.” Though Douthat ends the book with a chapter explaining why he is Roman Catholic, his aim is to clear the ground for religious commitment in general, to show why Hindus, Muslims, Buddhists, and Jews as much as Catholics and Protestants are not exotic residue of a superstitious past.

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Christianity is having a moment.

Intellectuals are converting. Atheists are softening. Agnostics are hungry.@DouthatNYT’s “Believe: Why Everyone Should Be Religious” is a response to this moment and to the readers he’s trying to reach. https://t.co/UfEYYzZxbb

— Christianity Today (@CTmagazine) February 11, 2025

Waffle House is typically a port in a storm. The breakfast restaurants are so unshakeable that the federal emergency-response agency uses their closure as an indicator of a severe natural disaster. Yet on February 3rd Waffle House wobbled—it announced a 50-cent surcharge per egg, citing rising costs due to avian flu. The shell-shock is widespread: the average cost of a dozen eggs is now over $7 (see chart), a 140% increase from a year ago. Even so, supermarkets are selling out.

The outbreak of avian flu, which began in turkeys in February 2022, has already led to the death of 150m birds, including 41m in December and January alone. The disease is now rife in dairy cows and has infected at least 67 people, mostly dairy workers. In January the first person died. Even so, with no reported human-to-human spread, experts say the disease does not currently pose much threat to people.

But it does pose an economic and political risk. The Department of Agriculture (usda) has already spent over $2bn trying to contain the outbreak. The costs to consumers are likely to be much higher. And the price of eggs has a particular political salience. In September J.D. Vance, then candidate for vice-president, highlighted its rise, saying that eggs were more expensive “thanks to Kamala Harris’s inflationary policies”. There is some truth to the accusation of federal bungling: the former administration’s response to avian flu was halting. Although the Trump administration cannot undo its mistakes, it can avoid repeating them.

Read it all.

Not much can be done about current egg prices in America and the government expects them to rise even further. But other elements of the outbreak can be managed https://t.co/UJbzL6hMgQ

Photo: Getty Images pic.twitter.com/MX8yYBWOBA

— The Economist (@TheEconomist) February 10, 2025

Nigel Richards is the reigning world champion of Scrabble in Spanish. Just don’t ask him to order a coffee in Madrid. The 57-year-old New Zealander doesn’t speak a lick of Spanish. 

During the deciding match in November’s Spanish World Scrabble Championship in Granada, Spain, Richards racked up triple-word scores with ENRUGASE (“to wrinkle up”) and ENHOTOS (an archaic word for “familiarity”), before clinching victory with TRINIDAD and SABURROSA (an obscure word that describes the coated residue of the tongue). 

Not that Richards knew the meaning of any of those words. 

One Spanish TV broadcaster called his win the “ultimate humiliation.” The global Scrabble community wasn’t so surprised. Richards had done this before—in French. 

Read it all.

How good is Scrabble’s GOAT? He wins in languages he can’t speak. “He memorizes words as soon as he reads them once…For him, all words are equal in his memory, and he doesn’t need to know their meaning." https://t.co/BzfRLNqVCH via @WSJ @natasha_dangoor

— Gráinne McCarthy (@grainnemcc) February 10, 2025

Every week, behind a half dozen security doors that lead to Unit 2—Tennessee’s death row—Kevin Burns holds a worship service. He leads Communion, prayer, liturgy, and a sermon with men who share his sentence.

Burns, 55, has been on death row at Riverbend Maximum Security Institution in Nashville for 30 years, convicted of felony murder in two young men’s deaths in 1992. A group that included Burns robbed another group and shot Damond Dawson, 17, and Tracey Johnson, 20. This particular murder charge, felony murder, applies to those present during an inherently dangerous crime even if they did not kill. Burns maintains his innocence in their killing.

For years, Burns has led Bible studies and prayed with other men on death row, going on to become an ordained minister in 2018 and start The Church of Life within prison walls.

Read it all.

The Church of Life might be the only congregation planted on death row by a prisoner serving a death sentence.https://t.co/9RSgYKZMtE

— kate shellnutt (@kateshellnutt) February 10, 2025

“Detaching the Church of England’s safeguarding staff from their current employers will almost inevitably create additional barriers to communication and cooperation, harming service delivery. Given that ‘service delivery’ in this context involves protecting children and vulnerable adults, any barriers whatsoever could have the most serious consequences,” the letter says.

“There is no doubt that transferring staff from 85 current employers to one yet-to-be-created employer will be destabilising, expensive, and likely to take far longer than expected,” the letter argues. “No other equivalent organisation in the UK employs its safeguarding staff in a separate body.”

It continues: “The disruption to recruitment and retention of staff, to existing relationships, and to morale would be considerable. Moreover, new structures bring new problems: a large national organisation is at least as likely to multiply layers of management as it is to improve frontline service delivery.”

Read it all.

Safeguarding professionals across the Church of England have urged the General Synod’s members not to back a proposal to outsource their work to a new national body https://t.co/aXrKJSuLfH

— Church Times (@ChurchTimes) February 5, 2025

While it’s true that traditional monasticism is declining in many historic Christian traditions, new monasticism—the contemporary reappropriation of monastic wisdom—is still very much alive. More than that, the movement is gaining a new and growing following among the next generation and is meeting universal human needs that are felt more now than ever.

In our global digital age, many Christians are rediscovering the importance of community, the value of rhythms and routines amid chaotic circumstances, and the need for deeper commitment to spiritual formation. Over the past five years alone, the pandemic, incidents of racial injustice, and the church abuse crisis have led to a wake-up call. We are realizing that it may be worth sacrificing modern comforts and conveniences to live out our highest ideals and potential as God’s people and that we may need to look back in order to go forward.

Some believers have been sensitive to these needs for a long time—people who consider themselves “new monastics” (like me), who are fascinated by the desert elders’ courage to relocate to abandoned places. We are intrigued by the idea of living in a close community and making serious commitments to fundamental values. We wonder if establishing communal rules for life might tame the wild horse of late modern culture and help us better order our lives around the gospel.

Today, this reappropriation is taking the form of devotional apps like Lectio 365, introductory virtual classes on contemplative prayer, repurposed convents in Europe, and prayer spaces in alleyways and financial districts. It looks like Christian university campus houses establishing their own rules of life or communal discipleship programs, and small “colleges” of Christian students attending larger universities. It is happening through globally dispersed organizations like OMS, which takes prospective members through stages of preparation and vow-taking in a digital initiation process modeled after traditional religious orders.

Read it all.

“The entire town feels like it is in a pandemic, locked up without being able to go out and enjoy our lives due to violence.”

That is how “Jorge” – not his real name – feels about his neighbourhood of Guayaquil, a city in southern Ecuador.

His father, Marcos Elías León Maruri, was kidnapped there by the Los Tiguerones gang.

A person is killed every two hours in Ecuador and seven are kidnapped daily, according to government figures.

That’s why security is the top issue for voters ahead of the first round of the presidential election on Sunday, in which incumbent Daniel Noboa is being challenged by 15 other candidates.

Whoever wins will be tasked with restoring security to the country, which has gone from being one of the safest to among the most dangerous in the region.

Read it all (Hat tip-BBC World News America).

Ecuador chooses president against backdrop of gang violence https://t.co/LGXIXTbUaa

— BBC News (World) (@BBCWorld) February 7, 2025