Yours is a work which makes me reflect in two ways on the figure of Moses. On the one hand, the patriarch and lawgiver of the people of Israel symbolizes the need of peoples to keep alive their sense of unity by means of just legislation. On the other, the figure of Moses leads us directly to God and thus to the transcendent dignity of the human being. Moses provides us with a good synthesis of your work: you are asked to protect, by means of the law, the image and likeness fashioned by God on every human face.

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from Al- Monitor
NABLUS, West Bank ”” Mount Gerizim, south of Nablus in the northern West Bank, is home to the Samaritans, who call themselves the world’s smallest religious community. There are some 780 Samaritans total, distributed between Gerizim, where 380 of them live, and the city of Holon in Israel, where they number 400.

Hosni Wassef, a Samaritan priest and curator of the Samaritan Museum, located on Mount Gerizim on the outskirts of Nablus, told Al-Monitor that the Samaritans are the descendants of Israelites who fled with Moses from Egypt to the Holy Land some 3,600 years ago to escape the oppression of the Pharaoh. “We have not left the Holy Land since,” he said.

The word “Samaritan” in Ancient Hebrew, the language of Moses, means “guardian,” referring to those who guarded the Torah, said Wassef. Samaritanism is based on five key pillars: the oneness of God, the prophecy of Moses, the first five books of the Torah, the sanctity of Mount Gerizim (not Jerusalem) and the Last Judgment.

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An enthusiastic crowd of 11,000 ticketed guests gathered on the South Lawn of the White House this morning as President Obama officially welcomed Pope Francis to the United States.

Among the overwhelmingly Catholic audience there to greet him on his first US visit was a smattering of evangelical leaders.

Leith Anderson and Galen Carey from the National Association of Evangelicals (NAE). Gabriel Salguero of the National Latino Evangelical Coalition. David Anderson, pastor of Bridgeway Community Church. Lisa Sharon Harper from Sojourners. Joel Hunter of Northland Church.

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Spong will lecture on “CHRISTPOWER in the Radical Center of Life–A New Christianity for a New World,” followed by a question and answer session with the audience. Spong always promises to provide a provocative, thoughtful, and enlivening experience for seekers from all faiths and denominations (or none) and across all religious and political spectrums.

His appearance in Columbia is a cooperative effort of several local congregations including St. Luke’s, St. Martin’s in the Fields, Church of the Cross, and St. Simon & St. Jude Episcopal Churches, as well as the Unitarian Universalist Congregation of Columbia and the Jubilee! Circle, Columbia.

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Heading up the panel hearing the case will be Chief Justice Jean Hoefer Toal, who in that same position authored the Court’s unanimous 2009 opinion in the case of All Saints Waccamaw v. Episcopal Church, which I quoted and analyzed in this earlier post. Also serving on the panel will be Associate Justice Donald W. Beatty, who joined in the Waccamaw opinion. It is not known yet whether any of the other sitting Justices have recused themselves (two of them did so in the Waccamaw case); the fifth, Justice Kaye Hearn, assumed her seat on the Court after the arguments in the 2009 case.

Chief Justice Toal, whose religion is Roman Catholic, is no stranger to the concept of what makes a church “hierarchical.” In her opinion in the Waccamaw case, Justice Toal noted that South Carolina Courts are required to resolve church property disputes using “neutral principles of law” whenever possible. They may defer only to “the highest religious judicatories” when they have properly decided an issue “as to religious law, principle, doctrine, discipline, custom, and administration.” It should be noted that in her written opinion filed last January, Circuit Judge Diane Goodstein expressly found that there were no such bodies in the Episcopal Church (USA) that had outside jurisdiction over either the Diocese or any of its parishes.

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At the core of the day’s prayers is vidui, confession. Through all the letters of the Hebrew alphabet we enumerate, admit and apologise for our sins. But it is at this point that we encounter one of Judaism’s most striking phenomena. Instinct would suggest that confession and repentance are best done alone. It is painful to undergo self-criticism in the privacy of our souls; doubly so in the company of others. But on Yom Kippur we confess together, publicly and aloud. We say, not “I have sinned,” but “We have sinned.”

The practice clearly recalls the time when the High Priest atoned collectively for all Israel. But the problem is obvious, then and now. If I have sinned, only I can put it right. If I have wronged, lied, cheated or humiliated, it does not help if you make amends and apologise. The wrongs we do, we do alone. You cannot atone for my sins and I cannot atone for yours. How then could the High Priest atone for the sins of all Israel, sins he did not commit? How can we in our prayers turn the singular into the plural and atone not as individuals but as a community?

Judaism has a strong sense of individual dignity and responsibility. But it has an equally strong sense of collective responsibility. “All of Israel,” says the Talmud, “are sureties forgone another.” The great sage Hillel used to say, “If I am not for myself, who will be for me? But if I am only for myself, what am I?”

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The symbolism of the morning services, which Francis now holds four times a week, is clear: a humbler papacy, where the pope is foremost a pastor to the flock, not a king. But a humbler papacy hardly means humbler papal ambitions. Francis is not just trying to change the Roman Catholic Church. He seems determined to change the world.

Popes are expected to challenge society. But Francis, 78, who lands in Cuba on Saturday and prepares to arrive in Washington on Tuesday for his first visit to the United States, has achieved a unique global stature in a short time.

His humble persona has made him immensely popular, a smiling figure plunging into crowds at St. Peter’s Square. He speaks in deeply personal terms about people discarded by the global economy, whether refugees drowned at sea or women forced into prostitution. His blistering critiques of environmental destruction have seized the world’s attention.

But he is also an inscrutable tactician whose push to change the church has stirred anxiety and hope ”” and some skepticism. Many conservatives project their fears onto him. Many liberals assume he is a kindred spirit. Others argue that Francis is less concerned about left or right than he is about reversing the church’s declining popularity in Latin America and beyond.

Read it all from the front page of Saturday’s New York Times.

Boko Haram carried out its deadliest attacks on the key northeast Nigerian city of Maiduguri since President Muhammadu Buhari came to power, killing scores in a series of coordinated bomb blasts.

Police in the Borno state capital said at least 54 people died in Sunday’s co-ordinated strikes, with 90 injured, but residents caught up in the explosions said as many as 85 lost their lives.

The attacks on Sunday night in the Ajilari Cross area and nearby Gomari, near the city’s airport, killed and maimed worshippers at a mosque, bystanders and football fans watching a televised match.

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Pope Francis arrives in the U.S. on Tuesday, September 22nd, for five busy days in Washington, New York and Philadelphia. Managing editor Kim Lawton asks American Catholics about the beliefs that shape the Pope’s view of the world, and Tom Roberts, editor-at-large of National Catholic Reporter, and Stephen Schneck, director of the Institute of Policy Research and Catholic Studies at the Catholic University of America, join host Bob Abernethy in the studio for a conversation about their expectations for the Pope’s trip.

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If the church is the body of Christ, then the megachurch is like an athlete on steroids.

Every major city has a bevy of churches drawing between 5k-25k people. To get a body to grow that big leaders have to use some sort of performance enhancer. These things””typically models, strategies, and techniques gleaned not from the gospel or the Christian narrative, but from the world of business and the narrative of consumer capitalism””serve as performance enhancers that help create enormous congregations with huge facilities and hundreds of programs.

The impact of these practices is akin to using performance-enhancing drugs. They actually alter the form and function of the body, causing real and serious long-term consequences for the church universal.

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That name itself is the fiercest, most raw expression of the problem which was already bothering me. We would not, in modern times, want to live in a country called “Christian State”, and few Christians would suggest it. Most Muslims, luckily, do not admire the bloodthirsty regime trying to plant its flag in the most troubled corners of the Middle East, but significant numbers do see a faith-run, faith-defined state as the ultimate goal in this life. They therefore do not believe in secular law, freedom, pluralism or, except in limited form, the rights of unbelievers.

So the sad fact is that nothing in the past quarter-century has undermined the basic argument ”“ as opposed to my tasteless expression of it ”“ which I put forward then. Indeed, the opposite.

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My dad was ordained an Episcopal priest in 1970, the same year that he married my mother and began doctoral studies in theology at Oxford. But Catholicism always pulled at him. In Providence, he argued with the Episcopal bishop over the Assumption of Mary ”” the belief that Mary was assumed body and soul into heaven immediately upon death, part of Catholic dogma but not accepted by all Anglicans.

At Oxford, he devoured the writings of one of England’s most famous Catholic converts, Cardinal John Henry Newman. Even his children weren’t immune. My parents named me Mary Benedicta, a name that evokes images of a wimple-bedecked nun. (They gave my brother the middle name of “Becket” after Thomas Becket, venerated by both Catholics and Anglicans as a saint.) So when Pope John Paul II issued a pastoral provision in 1980 allowing qualified married Episcopal priests to convert to Catholicism and retain their ministry, my father applied. In 1984, after two years of preparation, he was one of the first priests ordained under this process in the United States.

As Pope Francis prepares for his United States visit this week, priestly celibacy is up for discussion for the first time in decades. In February, in response to a question about married priests during a meeting with the Roman clergy, the pontiff stated that the issue was on his agenda. His secretary of state has reaffirmed that celibacy can be discussed because it’s a matter of church tradition, not core tenets.

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Since he was elected by his fellow cardinals in 2013 to head the Roman Catholic Church, Francis has captivated the public imagination the world over with his down-to-earth demeanor even as he tries to fit a new vision onto the ancient institution he leads.

He’s bringing that vision to North America with a visit to Cuba beginning Saturday and to the United States on Sept. 22-27. The trip embraces the lofty ”” with addresses to Congress and the United Nations ”” as well as the lowly ”” meetings with homeless people and migrant families. It will be the first time that the 78-year-old pontiff has set foot in the U.S.

His very lack of flamboyance has, paradoxically, turned him into a spiritual rock star and newsmaker who has graced the covers of Rolling Stone, Time and National Geographic. Rapturous crowds greet Francis worldwide; a million or more people are expected to attend his outdoor Mass in Philadelphia on Sept. 26.

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In 2006, the television comedy “The Office” aired an episode in which one of the characters, Dwight Schrute, nervously faces the prospect of delivering a speech after winning the title of top salesman of the year for his company, Dunder Mifflin. As a prank, his co-worker preps him for his moment by cribbing a speech from a dictator, coaching him to deliver it by pounding the lectern and waving his arms wildly. Dwight does it, and the audience gives a standing ovation to a manic tirade.

Watching a cartoonish TV character deliver authoritarian lines with no principles, just audacity, was hilarious back then, but that was before we saw it happening before our eyes in the race for the United States presidency.

Donald J. Trump stands astride the polls in the Republican presidential race, beating all comers in virtually every demographic of the primary electorate. Most illogical is his support from evangelicals and other social conservatives. To back Mr. Trump, these voters must repudiate everything they believe.< a href="http://www.nytimes.com/2015/09/17/opinion/have-evangelicals-who-support-trump-lost-their-values.html">Read it all.

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

In a scathing statement, Canon White has now slammed Europe for its response to the migrant crisis. He says it is wrong to focus resources on those already in Europe, when those in real need are the ones left behind.

“I am disappointed by Europe’s response to the refugee crisis,” he said “Not enough is being done to help the most vulnerable, particularly those who have fled religious persecution.

“My charity is providing food, shelter and medicine for hundreds of Iraqi refugee families who have fled ISIS and are now in Jordan. Some have walked across the desert to find safety, with little more than the clothes on their backs.

“When I see angry young men clashing with border police in Hungary and demanding to be let into other EU countries, I feel that the wrong people are at the front of the queue.

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The author describes a continuing “debate over bombing Auschwitz.” But there really wasn’t one in 1944. McCloy and the military had made their decision and saw no need seriously to re-examine it. Most American Jewish leaders knew little of Auschwitz and did not call for it to be bombed. Most Americans agreed that bringing the war to an early end should be the military’s top priority.

Mr. Winik writes that “there is little doubt that the refusal to directly bomb Auschwitz was the president’s decision or at least reflected his wishes.” But there is no contemporaneous evidence that the proposal ever reached FDR’s desk. Nearly four decades after the war and after the 91-year-old John McCloy had been repeatedly denounced by critical historians as complicit in Nazi war crimes, because he had failed to send the bombing proposals on to the White House, he did suddenly “remember” having once discussed the idea with the president, who, he claimed, had rejected the notion out of hand: “They’ll only move it down the road a little way. . . . I won’t have anything to do [with it]. . . . We’ll be accused of participating in this horrible business.”

Whether or not those words were ever spoken, they were echoed after the war by Albert Speer, who had been the Nazi minister of armaments and war production. If the Allies had destroyed the gas chambers, he told a historian, “Hitler would have hit the roof. . . . He would have ordered the return to mass shooting. And immediately, as a matter of top priority.” Indeed, after the SS abandoned Auschwitz in January 1945, the ever-resourceful Nazis found ways to murder another quarter of a million Jews before the victory Roosevelt did not live to see finally came that May.

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The current Archbishop seems to have decided that a new approach is called for. There is a mood of crisis. He has postponed indefinitely the Lambeth Conference due to be held in 2018, and last December stated that the worldwide Anglican Communion possibly “will not hold together”.

But we should beware seeing him as wringing his hands in desperation; he is far from saying that it is all up for Anglicanism. Archbishop Welby’s experience in conflict resolution calls for a more hands-on approach: speaking directly to disaffected parties rather than proposing abstract solutions. He has set himself the task of meeting every Anglican Primate personally, and his call to the Anglican Primates to meet in Lambeth next year should be seen in this context.
It is indeed difficult to imagine a solution to the present crisis, when, for example, Nigerian bishops declare themselves to be out of communion with their American brethren. To our Catholic ears, the language used by the Archbishop’s staff of “moving into separate bedrooms” sounds an effective end of communion, a formalising of a rift ”“ and for Roman Catholics, such an arrangement would indeed signal a serious breach of communion.

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The [proposed new] process will be shorter, simpler and, if possible, free. The pope said he wished that “the heart of the faithful” awaiting clarification might not “be oppressed for a long time by the darkness of doubt.” Many oppose loosening requirements: Cardinal Raymond Burke has warned of a “false mercy” if the determination process isn’t rigorous.

My wife and I met in 2005 and dated for 18 months before marrying in a Brussels church in 2007. I reasoned that a sacramental endorsement would heal some of our serious problems. I was wrong, and we separated in 2010. A year later I moved to Pittsburgh. Why would I rehash all that by getting an annulment? My ex-wife and I have no children, and we have remained friends.
Annulments, I thought, were for extreme cases””bigamy or incest, for instance. My marriage was a failure but it wasn’t a sham, and I didn’t want to pretend that it never happened, which an annulment seemed to imply. And who likes recounting blunt truths about past immaturity and impulsiveness? It would also be complicated. I live in Pittsburgh and my ex-wife is in Brussels. Then there was the cost, as much as $1,000.

And yet: A Catholic marriage ceremony is solemn, extraordinary and majestic. I made a fundamental promise””to love and be with somebody until one of us died. My word mattered, and my commitment was etched on the church’s books.

So this spring I ordered the paperwork. I wrote up our story, and chose four witnesses: my two best men, one of my sisters and the priest who married us. The request was accepted. A marriage tribunal invited me to testify. On a sunny day in June, I drove a rental car from my parents’ house in Brussels to the grand 18th-century diocesan headquarters in Namur….

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The year 5,775 on the Hebrew calendar ended much the way it began: with violence at Jerusalem’s holiest site. On the morning of September 13th, hours before the Rosh Hashanah holiday began, Israeli police raided the compound known to Jews as the Temple Mount and to Muslims as the Noble Sanctuary. A group of Palestinian worshippers emerged from the al-Aqsa mosque to pelt them with stones, and the officers responded with tear gas and sound bombs. Similar scenes have played out on the next two mornings as well.

Police said the raid was a preemptive measure ahead of the holiday, which typically brings an influx of Jewish visitors. Gilad Erdan, the public-security minister, said that pipe bombs had indeed been found inside the mosque. Twenty-six people were injured, according to the Palestinian Red Crescent. More than 1,000 Israeli Jews ascended anyway, in spite of the violence.

The plateau, occupied by Israel during the 1967 war, is Judaism’s most sacred site, believed to be the location of the Biblical temple. Muslims revere it as the place where the Prophet Muhammad made his night journey to heaven. Under a long-standing arrangement, Muslims have exclusive rights to pray there; Jews may visit at certain times, but must worship below at the Western Wall.

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Nigerians have greeted the recent reported surrender of Boko Haram terrorists and federal government’s dialogue with the terrorists with mixed feelings.

Recent reports from the military high command in the northeast indicate that the Boko Haram terrorists, weary of fighting and mass-killing through suicide bombing, have begun to lay down their arms and handing themselves over to the Nigerian military.

Immediately coming on the heels of the military report was the statement credited to the presidency that negotiation was ongoing with the leaders of the terrorists who have severally been quoted as bragging that they would not go into any negotiation with the Nigerian government.

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They still haven’t got it.

European media and policymakers have correctly realized that the present refugee crisis is an enormous challenge to the assumptions that have guided the continent for decades, to the point of potentially breaking the European Union. But apparently they still are not prepared to confront the specifically religious revolution now under way.

This issue places me in a strange and unprecedented position. Over the past decade, I have written about the presence of Islam in Europe, arguing repeatedly that the threat of “Islamization” is overblown. Overall, I have argued, Europe’s Muslim population is presently around 4.5 percent of the whole, which by U.S. standards is in no sense a massive minority presence. It might rise to 10 or 15 percent later in the century, but the change will be gradual, allowing plenty of time for assimilation.

My moderate position on this has been heavily criticized by various right-wing outlets such as FrontPage Magazine, a publication with which I agree on basically nothing. On most issues, I find FrontPage’s tone hysterical and alarmist. Now, suddenly, I myself have to criticize that magazine for being insufficiently concerned about Islam. These are strange times.

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I was stunned by this passage [from Columbia University President] Fredrick A.P. Barnard ”” for here we see a man confront what reason tells him must be true (evolution) only to reject it for what his heart most fears. But why the fear? I have written before about our attitudes about death and the afterlife. With this quote, I’d like to do bring a question directly to the 13.7 community (well, two linked questions, really).

First, to our religious readers: Would your belief in God be any different if there was no promise of immortal life? If God created a world where death was just the end of consciousness, would that change anything for you?

And to our atheist and agnostic readers, I ask an inverted form of the same question: Would it be possible to believe in a God who had set the universe running through processes such as evolution ”” including the reality that death was just the end of consciousness?

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…this close contact both with poverty and with political terror has undoubtedly given Pope Francis a perspective on the Church and its government that is a good deal more impatient with bureaucratic proprieties than many Vatican insiders would like. Vallely describes this particularly well, making excellent use of many contacts at high levels, explaining the dysfunctional conduct of many of the central bodies in Rome and the mediocrity and incompetence of various very senior figures (he also rightly notes some of those who stood out against this depressing background, not least the Vatican’s head of interfaith relations, the shrewd, patient and generous Cardinal Tauran). It is difficult to know how fast one can expect reform to move in this context; and yet, despite the frustration expressed in some quarters, an outsider can only marvel at the speed with which Francis has moved to purge the most intractable.

[Paul] Vallely devotes a full and candid chapter to the continuing and heartbreaking business of dealing with clerical abuse, concluding that Francis has been slow to make it a priority as Pope, and that his record in this area as a diocesan bishop was at best average. Like practically all bishops who were in post before about the mid-1990s (this writer was one), he had little training and little awareness of the scale and depth of the problem. But he has now set up an effective, even aggressive body, with representation from survivors of abuse. It remains to be seen how it will change things, yet it is typical of the man that once he has identified a priority, he will look for measurable movement in a short timescale.

There will be many more books written about the present papacy, but these two provide first-rate and provide first-rate and complementary pictures. Both are profoundly sympathetic but not hagiographic. That itself is a tribute to the stature of a pope who is not afraid of challenge, and not afraid to confess and confront his failures. It shows Jesuit training in detachment, yes, no doubt. But also something more centrally and simply Christian; something about faith, hope and love.

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The fundamental question of how the brain’s physical processes give rise to thoughts, feelings and behavior, much less how to simulate them, remains a mystery. So many neuroscientists see the possibility of reproducing an individual’s consciousness as unforeseeably far off.

“We have to recognize that there are many huge gaps that have to be leaped over,” said Stephen J. Smith, a neuroscientist at the Allen Institute for Brain Science in Seattle. “The brain is holding on to many of its secrets.”

Jeffrey Lichtman, a Harvard University neuroscientist, said, “Nothing happening now is close to a reality where a human patient might imagine that their brain could be turned into something that could be reproduced in silico.”

But in the spring of 2011, as Kim began chemotherapy that caused hives to erupt all over her body, an unusual letter appeared in Cryonics magazine. Titled “The Brain Preservation Technology Prize: A challenge to cryonicists, a challenge to scientists,” it argued that if a brain was properly preserved, time would not be an issue.

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Caught up in this drama of sin and repentance, justice and forgiveness, estrangement and reconciliation, I begin to realise that being a Jew – being a human being – is not a matter of the here-and-now only. My life is more than this place, this time, these anxieties, those hopes. We are characters in a long and continuing narrative. We carry with us the pain and faith of our ancestors. Our acts will affect our children and those not yet born. We neither live our lives nor come before God alone. In us, the past and future have resided their trust.

The battle of good against evil, faith against indifference, is not won in a single generation. Never in earthly time is it finally won, and must be fought each year anew. In each of us the faith of Abraham and Sarah and Isaac still echoes. The pleas of Levi Yitzchak still resonate. The question is: Will we hear them? On Rosh Hashanah we ask God to remember. But on Rosh Hashanah God also asks us to remember.

Before God lie two books, and one of them is the book of life. It was many years before I understood that before us, also, lie the same two books. In one is written all the things to which human beings have instinctively turned: appetite and will and self-assertion and power. It was Judaism’s most fateful claim that this is not the book of life.

The other book is not without these things, but it comes with a condition: that they must be sanctified, used responsibly, turned to the common good.

Read it all from ABC Australia.

The Defence Headquarters has announced the imminent end of the Boko Haram insurgency, saying the reign of the sect would soon be a thing of the past.

The Acting Director, Defence Information, Col. Rabe Abubakar, reportedly gave the assurance when a group of journalists visited him in his Abuja office on Monday.

A statement issued by Lieutenant Commander Olabisi Way, restated a renewed commitment of the leadership of the Armed Forces and determination on the part of the troops in the counter insurgency operations.

The DHQ eulogized what it described as the heart-warming success of the coordination between the Nigerian Air Force and the Nigerian Army in the ongoing campaign.

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Sabrina Malach acknowledges that she once felt some “Jewish guilt” about her honeybees.

“Are we stealing from them?” she had asked herself. “They’ve done all this work. They never stop, and now we’re taking all their honey.”

But as she looks toward the Jewish New Year, which begins Sunday evening (Sept. 13), the Jewish beekeeper shares that she eventually learned the opposite lesson about bees and honey, a gastronomic symbol of the holiday.

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As the Middle East is consumed by violence, Saudi Arabia and its Gulf allies are at last putting boots on the ground. They are doing so not in Iraq or Syria, where western attention is focused, but in Yemen, where it is not. Six months and 5,000 deaths into a largely unreported war for control of Yemen, Saudi, Qatari and Egyptian troops are massing in the centre of the country for an offensive intended to dislodge Iranian-backed Houthi rebels from its capital, Sanaa.

If the likely outcome of this campaign were any sort of stability it would be a gamble worth taking. Yet the reverse is true. In the desert east of Sanaa a proxy war between Saudi Arabia and Iran is escalating. There is no sign of Iran or the Houthis backing down, and every sign that the only real winners will be Islamist extremists who have shown from Afghanistan to Somalia that they thrive where conventional governance fails.

Britain and the United States have a clear interest in de-escalating this war, and they have leverage on both sides.

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Church World Service (CWS), Lutheran Immigration and Refugee Service, and other faith communities are urging the U.S. government to resettle 100,000 Syrian refugees this coming fiscal year, in addition to increasing the total U.S. resettlement commitment to 100,000 refugees from other parts of the world.

The CWS and the Lutheran Immigration and Refugee Service are cooperative ministries by churches based in the United States, including member churches of the World Council of Churches (WCC).

“More than 60 million people have been displaced from their homes,” said Erol Kekic, executive director of the Immigration and Refugee Program for CWS. “Syria is the largest crisis we are facing but let’s not forget Somalia, Afghanistan, and the Democratic Republic of Congo.”

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We live in a time of exile. At least those of us do who hold to traditional Christian beliefs. The strident rhetoric of scientism has made belief in the supernatural look ridiculous. The Pill, no-fault divorce, and now gay marriage have made traditional sexual ethics look outmoded at best and hateful at worst. The Western public square is no longer a place where Christians feel they belong with any degree of comfort.

For Christians in the United States, this is particularly disorienting. In Europe, Christianity was pushed to the margins over a couple of centuries””the tide of faith retreated “with tremulous cadence slow.” In America, the process seems to be happening much more rapidly.

It is also being driven by issues that few predicted would have such cultural force. It is surely an irony as unexpected as it is unwelcome that sex””that most private and intimate act””has become the most pressing public policy issue today. (Who could have imagined that policies concerning contraception and laws allowing same-sex marriage would present the most serious challenges to religious freedom?) We are indeed set for exile, though not an exile which pushes us to the geographical margins. It’s an exile to cultural irrelevance.

Read it all from First Things.