That conclusion suggests that the body doesn’t matter. When it comes to what fulfills us, we are not personal animals””mammalian thinkers, to put it starkly””who come in two basic forms that complete each other. We are subjects of desire and consent, who use bodily equipment for spiritual and emotional expression. Fittingly, then, has this new doctrine been called a New Gnosticism.

Beyond marriage, this doctrine entails that sex doesn’t matter, or that it matters only as an inner reality. Since I am not my body, I might have been born in the wrong one. Because the real me is internal, my sexual identity is just what I sense it to be. The same goes for other valuable aspects of my identity. My essence is what I say and feel that it is.

The doctrine is also individualistic. On the old view, you could know important things about me unmediated, by knowing something about my body or our shared nature. And our interdependence as persons was as inescapable as our physical incompleteness and need: as male and female, infants and infirm. But if the real me lies within, only I know what I am. You have to take my word for it; I can learn nothing about myself from our communion. And if I emerge only when autonomy does””if I come into the world already thinking and feeling and choosing””it’s easy to overlook our interdependence. I feel free to strike out on my own, and to satisfy my desires less encumbered by others’ needs.

But again, mere acceptance of this vision of the person isn’t enough to explain Obergefell. The Court did not simply allow new relationships; it required their recognition as marriages, as similar to opposite-sex bonds in every important way. In other words, it didn’t simply free people to live by the New Gnosticism. It required us, “the People,” to endorse this dogma, by forbidding us to enact distinctions that cut against it.

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“He was a champion of the faith; a tireless churchman””whose principled wisdom, sagacious humor and razor wit were legendary and widely loved by the casual acquaintance as well as by his family and longtime friends,” said the Rt. Rev. Mark Lawrence, 14th Bishop of South Carolina. “His warm and steadfast counsel, which was sought by thousands around the larger Anglican world, will be deeply missed even as his aphorisms will be long remembered.”

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The Vatican does not track global or countrywide exorcism, but in my experience and according to the priests I meet, demand is rising. The United States is home to about 50 “stable” exorcists ”” those who have been designated by bishops to combat demonic activity on a semi-regular basis ”” up from just 12 a decade ago, according to the Rev. Vincent Lampert, an Indianapolis-based priest-exorcist who is active in the International Association of Exorcists. (He receives about 20 inquiries per week, double the number from when his bishop appointed him in 2005.) The Catholic Church has responded by offering greater resources for clergy members who wish to address the problem. In 2010, for instance, the U.S. Conference of Catholic Bishops organized a meeting in Baltimore for interested clergy. In 2014, Pope Francis formally recognized the IAE, 400 of whom are to convene in Rome this October. Members believe in such strange cases because they are constantly called upon to help. (I served for a time as a scientific adviser on the group’s governing board.)”

Unfortunately, not all clergy involved in this complex field are as cautious as the priest who first approached me. In some circles there is a tendency to become overly preoccupied with putative demonic explanations and to see the devil everywhere. Fundamentalist misdiagnoses and absurd or even dangerous “treatments,” such as beating victims, have sometimes occurred, especially in developing countries. This is perhaps why exorcism has a negative connotation in some quarters. People with psychological problems should receive psychological treatment.

But I believe I’ve seen the real thing….

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There is a wonderful moment in the final scene of Frank McGuinness’s iconic play, Observe the Sons of Ulster Marching towards the Somme, when the young Ulster soldiers, about to go ”˜over the top’ on the morning of 1st July 1916, start discussing the rival merits of the rivers of Ulster ”“ the Lagan, the Foyle, the Bann. Then they suddenly realise that they are standing there near another river, the River Somme, and the discussion becomes more excited and excitable. One of the soldiers calls out that now the Somme is the Lagan, the Foyle, the Bann. This river, the Somme, is now theirs. The Somme has somehow become a river of Ulster.

Few images could more perfectly encapsulate that connectedness between the Somme and Ulster. For many people of that province, the Somme and Ulster have, for a hundred years, belonged together in the imagination of succeeding generations. This connectedness is something we celebrate today, but we do more.

The Somme, the Lagan, the Bann, the Foyle all need to recall what a river is, and what rivers are. They flow, they change, or they are no longer rivers but stagnant pools. The Greek philosopher Heraclitus reminds us that one can never step twice into the same river. It is not the same river because of the flow of water. We think of a river as forever the same and, in many respects, this may be so, but the river does not remain entirely the same. As we recall with thankfulness and even awe, those young men who, one hundred years ago, chose to join up and come to this place for what they believed was a righteous cause and where so many of them died, we do them no service if we do not relate them to today and to our hopes and prayers and aspirations for the future.

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In the rent earth of the Somme Valley, he laid the foundation of his epic trilogy.

The descriptions of battle scenes in “The Lord of the Rings” seem lifted from the grim memories of the trenches: the relentless artillery bombardment, the whiff of mustard gas, the bodies of dead soldiers discovered in craters of mud. In the Siege of Gondor, hateful orcs are “digging, digging lines of deep trenches in a huge ring,” while others maneuver “great engines for the casting of missiles.”

On the path to Mordor, stronghold of Sauron, the Dark Lord, the air is “filled with a bitter reek that caught their breath and parched their mouths.” Tolkien later acknowledged that the Dead Marshes, with their pools of muck and floating corpses, “owe something to Northern France after the Battle of the Somme.”

In a lecture delivered in 1939, “On Fairy-Stories,” Tolkien explained that his youthful love of mythology had been “quickened to full life by war.” Yet he chose not to write a war memoir, and in this he departed from contemporaries like Robert Graves and Vera Brittain.

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Using the words of Laurence Binyon’s The Fallen–watch it all.

Q: Can you give us some highlights or stories from the council?

A: For me, the most obvious highlight was observing the bishops (25 from each church) speaking openly and honestly to one another, learning about their respective circumstances and contexts. On several occasions, I heard bishops saying: “I had no idea this was happening in Nigeria (or Albania, or Poland).”

One consequence of the walls of estrangement that existed between the various churches was that each of them developed ”” or responded to the modern demands of the West ”” at a different pace. Where, for example, we are quite accustomed to seeing images of Ecumenical Patriarch Bartholomew working closely with the pope for many years, other churches (such as Bulgaria and Georgia) have struggled to communicate or cooperate with any Christian church whatsoever, withdrawing from the World Council of Churches in recent years. The same is true of the Patriarchate of Moscow, whose primate Patriarch Kirill met with Pope Francis earlier this year, only to return to a church protesting (even threatening schism) over his “heretical” flirting with the Vatican.

So this sort of uneven evolution required a council to establish some fundamental guidelines for the Orthodox Churches.

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Tower Hamlets: 67.5% Remain

The Area Dean of Tower Hamlets, the Revd Andy Rider

“What is clear from the referendum result is that Westminster is out of touch with vast numbers of the British public. . . The communities of Tower Hamlets benefit in part from London’s wealth, and, as a multicultural cosmopolitan slice of London, we were never going to be won over by the rantings of Nigel Farage. What we must remember, though, is that London’s East End was welcoming immigrants from across Europe for at least 250 years before even the EEC was going through its birth pains. Welcome and generosity is what typifies many in this borough.

“Westminster has to listen. Too many are fed up with too few who have it all. Let this be, in Tower Hamlets, London, and across our lands, a turning-point in history where we live what we believe: if anyone matters, then everyone matters.”

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O let the Light, the Truth, the Light of my heart, not mine own darkness, speak unto me. I fell off into that, and became darkened; but even thence, even thence I loved Thee. I went astray, and remembered Thee. I heard Thy voice behind me, calling me to return, and scarcely heard it, through the tumultuousness of the enemies of peace. And now, behold, I return in distress and panting after Thy fountain. Let no man forbid me! of this will I drink, and so live. Let me not be mine own life; from myself I lived ill, death was I to myself; and I revive in Thee. Do Thou speak unto me, do Thou discourse unto me. I have believed Thy Books, and their words be most full of mystery. Amen.

–James Manning,ed., Prayers of the Early Church (Nashville: The Upper Room, 1953)

Surely the righteous shall give thanks to thy name; the upright shall dwell in thy presence.

–Psalm 140:13

Less than one-third of the colleges and universities in the United States annually ranked as the country’s best schools require students pursuing a degree in history to take a single course in American history. This finding comes from a shocking new report issued today by the American Council of Trustees and Alumni (ACTA).

Just as Fourth of July celebrations are set to begin, the new ACTA report No U.S. History? How College History Departments Leave the United States out of the Major shows that only 23 undergraduate history programs at the U.S. News & World Report’s top 25 national universities, top 25 public institutions, and top 25 liberal arts colleges require a single U.S. history class.

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Werner Gallmeister, a high-school headmaster here, called the police in January with a worrying message. A 16-year- old student known for his Islamist sympathies had been showing off a smartphone video of an explosive device.

Police already knew the teen. He had been interrogated and suspended from one school after threatening to “break the neck” of a Jewish student. Police in 2015 searched his home. And he was enrolled in a government-sponsored program designed to prevent radical youngsters turning to violence.

Soon after the smartphone stunt, Mr. Gallmeister reported to police that his pupil’s behavior seemed to calm. He was wrong.

Three months later, the teenager, whom German officials and police identify as Yusuf T., allegedly threw a bomb at a Sikh temple in the nearby city of Essen as a wedding was drawing to a close. The Wall Street Journal isn’t using his full name in accordance with German custom. In the attack, three people were injured, one seriously.

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