The Supreme Court’s court decision reversing that outcome will make it easier to open the door to sports betting.

But the status quo struck down by the Supreme Court looks almost quaint in light of increased pressure to legalize sports betting across the board.

The American Gaming Association estimates that illegal sports betting has grown to $150-billion-a-year market. And cash-starved states are salivating at the thought of raising billions from legalizing and licensing that activity, not to mention taxing the proceeds.

New Jersey, home to at least a half dozen shuttered Atlantic City casinos, is a state where Republicans and Democrats since 2011 have been trying to overturn the federal ban or somehow get around it.

After oral arguments in December, then-Gov. Chris Christie, R-N.J., said on the Supreme Court steps, “If we’re successful here, we can have bets being taken in New Jersey within two weeks of a decision by the court. We’re like boy scouts; we’re prepared.”

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Chapter Seven steps back from the specific issue of transgender, and looks at questions of gender and culture. Anderson does an excellent job of looking at the wider debates about gender, and against them develops a case for seeing (socially constructed) gender as connected with (though not always determined in form by) biological sex.

Gender is socially shaped, but it is not a mere social construct. It originates in biology, but in turn it directs our bodily nature to higher human goods. A sound understanding of gender clarifies the important differences between the sexes, and guides our distinctly male or female qualities toward our well-being (p 149).

This seems to me to be a much more robust and persuasive position, with much wider appeal, than the idea that we are male and female for the theological reasons that the Bible tells us this is the way God made us. We actually know we are male and female because that is what science tells us—and Scripture gives a theological significance to this physical reality.

The final main chapter looks at policy question in the United States, and his conclusion notes that the public are not all persuaded by the claims of transgender activists, so this ‘transgender moment’ might pass—though it will need courage for all sorts of people in public life to make a stand for the truth and the evidence that we have.

If you want a comprehensive, readable, evidence-based case for questioning the assumptions of this transgender moment, then Anderson’s book is for you. I think it must be essential reading for anyone engaging in the sexuality debate, in the Church of England and elsewhere.

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Bishop Ibezim, who spoke in his Presidential Charge at the 2ndSession of the 11th Synod of the Diocese, holding at St. Peters Church Amawbia, said that rather than fight corruption, the government was habouring actors in the field.

He said, “It does seem the fight against corruption for which this administration was voted into power has slowed down, if not jettisoned. People had expected prompt prosecution and incarceration of offenders, to deter others, but what we witnessed was a situation where some key officials of this administration were involved in unwholesome acts, capable of tarnishing the image of government.

“The latter did not respond effectively or looked the other way, thereby eroding the confidence of the people in the fight against corruption. A government that is serious in fighting corruption should not engage in lopsided appointments, reducing some sections of the country to second class citizens or entrenching ethnic chauvinism in its policies.”

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Restoration of the Christchurch’s Anglican cathedral could be delayed if the timing of public funding is not changed, church leaders say.

Church Property Trustees general manager Gavin Holley told city councillors on Monday that $10 million in council funding for the restoration needed to be paid sooner than planned. The money was needed within seven years, rather than the 10 years outlined in the council’s draft long term plan for 2018 to 2028, he said.

The Church Property Trustees own the cathedral building and land in central Christchurch. Holley, who was submitting feedback on the council’s long term plan, said restoration could not start until the $10m in funding is changed to within seven years.

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For decades, Melissa M. Skelton straddled the secular and spiritual worlds.

She did her masters in divinity at the same time as she completed her MBA. She was ordained as a priest in 1992 and worked at a parish while working as a brand manager for Procter & Gamble. Later, she juggled working as a rector with a consulting business in product marketing.

Skelton’s unorthodox background made her historic election as the 12th archbishop of the ecclesiastical province of B.C. and Yukon on the first ballot — the first female archbishop in the Anglican Church of Canada — all the more unexpected.

“Given that background I was rather astonished to be elected,” Skelton said, still in shock a day after the election Saturday when the church’s provincial electoral college chose her among three bishops who had agreed to stand for election.

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When Tang Seng heard gunshots close to his village in Myanmar, he had a choice: carry his grandmother away from the fighting on his back or run for help. She asked him to kill her and leave her there but he refused.

Tang Seng walked out of his village carrying Supna Hkawn Bu to a makeshift camp for the displaced, where they remain with their family. She has had to flee from conflict five times in her life and didn’t speak for two days when they first arrived.

War in Myanmar is synonymous with the Rohingya crisis but Tang Seng and his grandmother are not Rohingya refugees. They are from the country’s north, in the state of Kachin, where another brutal but far less well publicised conflict is playing out between the largely Christian minority group and government militias.

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Youth leader @thinzashunleiyi in a piece on the invisible war unfolding in Kachin #Myanmar: “We need to raise our voices and let those in power be reminded that we don’t want war. It is their duty to end it …” youth taking huge risks to do just that. https://t.co/ftQngef4GG

— Rin Fujimatsu (@rinfujimatsu) May 14, 2018

…as offensive or utopian the redistribution of sex might sound, the idea is entirely responsive to the logic of late-modern sexual life, and its pursuit would be entirely characteristic of a recurring pattern in liberal societies.

First, because like other forms of neoliberal deregulation the sexual revolution created new winners and losers, new hierarchies to replace the old ones, privileging the beautiful and rich and socially adept in new ways and relegating others to new forms of loneliness and frustration.

Second, because in this new landscape, and amid other economic and technological transformations, the sexes seem to be struggling generally to relate to one another, with social and political chasms opening between them and not only marriage and family but also sexual activity itself in recent decline.

Third, because the culture’s dominant message about sex is still essentially Hefnerian, despite certain revisions attempted by feminists since the heyday of the Playboy philosophy — a message that frequency and variety in sexual experience is as close to a summum bonum as the human condition has to offer, that the greatest possible diversity in sexual desires and tastes and identities should be not only accepted but cultivated, and that virginity and celibacy are at best strange and at worst pitiable states. And this master narrative, inevitably, makes both the new inequalities and the decline of actual relationships that much more difficult to bear …

… which in turn encourages people, as ever under modernity, to place their hope for escape from the costs of one revolution in a further one yet to come, be it political, social or technological, which will supply if not the promised utopia at least some form of redress for the many people that progress has obviously left behind.

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Almighty and merciful God, into whose gracious presence we ascend, not by the frailty of the flesh but by the activity of the soul: Make us ever by thy inspiration to seek after the courts of the heavenly city, whither our Saviour Christ hath ascended, and by thy mercy confidently to enter them, both now and hereafter; through the same Jesus Christ our Lord.

For this reason I, Paul, a prisoner for Christ Jesus on behalf of you Gentiles– assuming that you have heard of the stewardship of God’s grace that was given to me for you, how the mystery was made known to me by revelation, as I have written briefly. When you read this you can perceive my insight into the mystery of Christ, which was not made known to the sons of men in other generations as it has now been revealed to his holy apostles and prophets by the Spirit; 6 that is, how the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel. Of this gospel I was made a minister according to the gift of God’s grace which was given me by the working of his power. To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ, and to make all men see what is the plan of the mystery hidden for ages in God who created all things; that through the church the manifold wisdom of God might now be made known to the principalities and powers in the heavenly places. This was according to the eternal purpose which he has realized in Christ Jesus our Lord, in whom we have boldness and confidence of access through our faith in him. So I ask you not to lose heart over what I am suffering for you, which is your glory.

–Ephesians 3:1-13