O loving God, who called your servant Aidan from the peace of a cloister to re-establish the Christian mission in northern England, and endowed him with gentleness, simplicity and strength: Grant, we ask you, that we, following his example, may use what you have given us for the relief of human need, and may persevere in commending the saving Gospel of our Redeemer Jesus Christ; who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

Today August 31st is the #FeastDay of Saint Aidan he lived from 590 to 651. St Aidan was an Irish monk he restored Christianity to Northern England. Aidan did this when his monastery on Iona was asked by King Oswald of Northumbria to found a monastery on the island of Lindisfarne pic.twitter.com/pdpwMutdhH

— Ian Parker (@IanParker24) August 31, 2019

Almighty God, who alone gayest us the breath of life, and alone canst keep alive in us the holy desires thou dost impart; We beseech thee, for thy compassion’s sake, to sanctify all our thoughts and endeavours; that we may neither begin an action without a pure intention nor continue it without thy blessing. And grant that, having the eyes of the mind opened to behold things invisible and unseen, we may in heart be inspired by thy wisdom, and in work be upheld by thy strength, and in the end be accepted of thee as thy faithful servants; through Jesus Christ our Saviour.

And he lived there two whole years at his own expense, and welcomed all who came to him, preaching the kingdom of God and teaching about the Lord Jesus Christ quite openly and unhindered.

–Acts 28:30-31

A lawsuit over a faulty background check that allowed a South Carolina man to buy the gun he used to kill nine people in a racist attack at a Charleston church was reinstated Friday by a federal appeals court.

A three-judge panel of the 4th U.S. Circuit Court of Appeals reversed a ruling from a lower court judge who threw out the claims brought by relatives of people killed by Dylann Roof in the 2015 massacre, and by survivors.

The lower court judge found the government immune from liability. The judge said the families’ claims did not fit into narrow exceptions to laws that shield government employees from liability while carrying out their official duties. But the appeals court panel disagreed.

The FBI has acknowledged that Roof’s drug possession arrest in Columbia, South Carolina, weeks before the shooting at AME Emanuel Church should have prevented him from buying a gun. Roof has been sentenced to death for the slayings.

Read it all.

A lawsuit over a faulty background check that allowed Dylann Roof to buy the gun he used to kill nine people in a racist attack at a South Carolina church was reinstated by a federal appeals court. https://t.co/giillkMXzP

— PBS NewsHour (@NewsHour) August 30, 2019

The Church of England can make a difference. Before the 2016 EU referendum vote, leading bishops sought to offer an appearance of neutrality which could easily be confused with disengagement. In the strange “between time” between the referendum and today, they belatedly sought to play the part of civic reconciler, urging churches to hold “tea and prayer drop-ins” to encourage better conversations (News, 22 March).

Unfortunately, clergy were not given either adequate notice or a supply of extra tea bags. The project occasioned more satire than mutual understanding. When it comes to improving Anglo-European understanding after Brexit, however, the Church does have significant, if latent, gifts to bring to the table.

To date, the C of E’s ecumenical relationships in Europe have mainly been appreciated by those who have specialist interests or personal ties to the partner Churches. Those partnerships could now be a source of social capital.

The Porvoo, Meissen, and Reuilly agreements connect us, respectively, with Christians in the Nordic and Baltic States, France, and Germany. After Brexit, link-scheme visits, exchanges, and prayer cycles might carry a new significance, emphasising a “bond in the spirit” with people to whom we are no longer bound by laws or trade.

Most people in the pews know little or nothing of the work of the fast-growing diocese in Europe. It, too, could be a valuable resource. Parishes and deaneries on “the mainland” might twin with their equivalents in the diocese in Europe for friendship and mutual support.

Read it all.

Kelly’s father wants you to know all of it: She took classes at the University of Minnesota in 11th grade, notched a perfect score on the SAT, had enrolled last fall in the computational mathematics program at Stanford’s graduate school. This was a young woman who had become convinced, like so many of her high-achieving peers, that pedaling to the peak of one mountain only meant a better view of the other, taller ones in the distance.

“The very characteristics that made you successful will be self-destructive,” Mark says he has realized, though he prefers to keep himself busy than think too deeply about it, and indeed as much as his daughter was an outlier in life, she was part of a trend in death.

… [he] kept absorbing his daughter’s final words.

“I cry,” Kelly wrote, “because I only ever truly desired Love. Kindness. Understanding. Warmth. Touch. And these things shall be denied, for eternity.”

Read it all.

A stunningly layered and moving story about the suicide of a US Olympian. @kentbabb writes about Kelly Catlin. https://t.co/cV1lejCYgM

— Chico Harlan (@chicoharlan) July 30, 2019

This little treatise begins with giving an application of the Rule of St. Vincent to some theological questions concerning faith and practice. St. Vincent’s name is a household one in our Communion, especially since the Reformation. He was often quoted by the Reformers and Anglican divines in their controversy with Rome. In his disputation at Oxford, Ridley said, when doubts arose in the Church, “I use the wise counsel of Vincentius Lirinensis, whom I am sure you will allow; who, giving precepts how the Catholic Church may be, in all schisms and heresies, known, writeth on this manner: ‘When,’ saith he, ‘one part is corrupted with heresies then prefer the whole world before the one part: but if the greatest part be infected then prefer antiquity.”‘

On the southern coast of France, there is an island called St. Honorat. It had in Vincent’s time the name of Lerins. A quite famous monastery flourished there. Under the discipline of its holy religious rule and the Church’s sacramental system, St. Vincent’s mind and character were developed.

It was about the year 434 that his short treatise appeared. The controversies which had been raging in the Church led him to put forth his little book as a practical guide for a Churchman in times of trouble. He must, through Divine assistance, fortify his faith in a two-fold manner: by authority of the Divine Law, and by the tradition of the Church. “Catholics,” he said, “and true sons of the Church will make it their special care to interpret the Divine Canon by the tradition of the universal Church and according to the rules of Catholic theology. Wherein it is also necessary to follow the universality, antiquity, and consent of the Catholic and Apostolic Church.”

Read it all.

Today we commemorate the Diocese of Fond du Lac’s own Charles Grafton, our 2nd bishop. Happy Grafton Day!

(Grafton’s sarcophagus, Cathedral of St. Paul, Fond du Lac) pic.twitter.com/iT1SOsNO88

— Matthew Gunter (@FondduLacBish8) August 30, 2018

Loving God, who didst call Charles Chapman Grafton to be a bishop in thy Church, endowing him with a burning zeal for souls: Grant that, following his example, we may ever live for the extension of thy kingdom, that thy glory may be the chief end of our lives, thy will the law of our conduct, thy love the motive of our actions, and Christ’s life the model and mold of our own; through the same Jesus Christ, who livest and reignest with thee and the Holy Spirit, one God, throughout all ages. Amen.

Feast of Charles Chapman Grafton, Bishop of Fond du Lac and Ecumenist, 1912. http://t.co/P2XaaksLVn pic.twitter.com/V3X5lGsz9e

— Episcopal Calendar (@eccalendar) August 30, 2014

O Lord God, suffer us not to lean to our own wisdom, nor to believe as blind flesh fancieth, nor to seek salvation where superstition dreameth; but let our faith only be grounded on Thy Word, and give us grace truly to believe in Thee, with all our heart to put our trust in Thee, to look for all good things of Thee, to call upon Thy blessed Name in adversity, and with joyful voices and more merry hearts to praise and magnify it in prosperity.

–Frederick B. Macnutt, The prayer manual for private devotions or public use on divers occasions: Compiled from all sources ancient, medieval, and modern (A.R. Mowbray, 1951)

I bless the LORD who gives me counsel; in the night also my heart instructs me. I keep the LORD always before me; because he is at my right hand, I shall not be moved….Thou dost show me the path of life; in thy presence there is fulness of joy, in thy right hand are pleasures for evermore

Psalm 16:7-8;11

Of all the issues that divide us, none seems as inimical to reasoned discussion as identity politics. Conservatives excoriate such politics as politically opportunistic theater, the acting out of coddled “snowflake” students. Liberals and progressives put forth an opposing grievance-first narrative, arguing that identity politics emanates from authentic wounds.

But what if both contenders have a piece of the truth? What if many identity-firsters today are claiming to be victims because they and their societies are victims—only not so much of the abstract “isms” they denounce, but of something else that till now has eluded description?

Let’s try a new theory: Our macro-politics have become a mania about identity because our micropolitics are no longer familial. This, above all, is what happened during the decades in which identity politics went from being a phrase in an obscure quasi-radical document to a way of being that has gone on to transform academia, law, media, culture and government.

Yes, racism, sexism and other forms of cruelty exist, and are always to be deplored and countered. At the same time, the timeline of identity politics suggest another source. Up until the middle of the twentieth century (and barring the frequent foreshortening of life by disease or nature) human expectations remained largely the same throughout the ages: that one would grow up to have children and a family; that parents and siblings and extended family would remain one’s primal community; and that, conversely, it was a tragedy not to be part of a family. The post-1960s order of sexual consumerism has upended every one of these expectations.

Read it all.

“not money…but the family that is the foundation of public life. As it has become weaker, every structure built upon that foundation has become weaker.”

“…family rupture, family anarchy and family breakup…signature themes of Gen-X & Gen-Y…”https://t.co/nwdAwdHADw

— Rio Joir (@Rhain_Zev_Haco) August 29, 2019

UPDATE: An American reader in Moscow says there’s a lot wrong with the FT piece, at least as I have reported it. He writes:

I can’t access Max Seddon’s piece, so I am sure most of my corrections are problems with his article. In any case, there are some serious factual errors and lack of context for a lot of the information in this post.

To begin, the main problem is the narrative of the Ukrainian Church breaking from the Russian Church. This simply did not occur. The Ukrainian Orthodox Church, recognized by the rest of the Local Orthodox Churches, remains within the Moscow Patriarchate. Metropolitan Onuphry, the Primate of the Ukrainian Orthodox Church, who consistently is left out of Western coverage of this crisis, is to this day a member of the Synod of the Russian Orthodox Church. There simply has been no change on this front.

Very basic proof: Patriarch Kirill and Metropolitan Onuphry concelebrating the Divine Liturgy in the Saint Sergius Lavra outside of Moscow in June of this year: https://pravlife.org/uk/content/predstoyatel-upc-spivsluzhyv-patriarhu-v-prestolne-svyato-troyice-sergiyevoyi-lavry

That’s right. The head of the Ukrainian Orthodox Church flew from Kiev to Moscow to attend a meeting of the Holy Synod of the Russian Orthodox Church of which he continues to be a member. While there his Beatitude Onuphry served the Liturgy with His Holiness Patriarch Kirill, which in the Orthodox world means everything. The Archbishop of Greece refused to serve the Liturgy with “Metropolitan Epiphany” Dumenko because that would mean legitimizing his controversial status.

The basic fact pulls the carpet out from under the narrative of Seddon’s piece (what you have quoted) as well as most of the Western coverage. The Churches did not split. This is a classic case for Terry Mattingly at GetReligion — journalists who don’t know enough about the religion they are writing about simply cannot resist the temptation to bend the narrative so that it perfectly reflects the political narrative. In this case, that would be “Russia is mad that Ukraine wants independence.”

Read it all.

“I have Orthodox friends who have very strong opinions about all this, but having learned painful lessons about involving myself, if only mentally, in church politics, I am not eager to be drawn into this family feud.” https://t.co/62SFoyRx9g

— The American Conservative (@amconmag) August 28, 2019

Read it all.

The Diocesan News is available here – https://t.co/WjqCQQ8nMp pic.twitter.com/E4EIOFBgym

— St Pauls Summerville (@StPaulsSVille) August 29, 2019

A total of 28 parishes, including two in Sumter County, have been involved in the diocese’s legal battle over their right to properties with the national church. The two Sumter parishes are Church of the Holy Comforter, 213 N. Main St., and The Church of the Holy Cross in Stateburg.

After the U.S. Supreme Court denied a diocese petition for a hearing last year, the case is now back at the circuit court where it originated, Lewis said.

The statute describes the process for payback for improvements, but Lewis said he wasn’t sure on the process.

He said the judge’s ruling this week is definitely a “win” for the breakaway diocese, if it lost control of the parishes.

“From our perspective, it would mean, if we lost control of the property because of this trust interest, then The Episcopal Church doesn’t get all this property for free,” Lewis said. “They will have to pay for it in some fashion.”

Currently, Dickson of the circuit court has the responsibility of interpreting a 2017 state Supreme Court 3-2 ruling with five different opinions in it.

Read it all.

(Item) Judge: If it comes to that, Historic #SouthCarolina diocese has right to money for property upgrades https://t.co/ANhDRU9VsZ #religion #law #history #ethics #stewardship #anglican #parishministry #tec pic.twitter.com/WHXbpCRbP0

— Kendall Harmon (@KendallHarmon6) August 29, 2019

Almighty God, who didst call thy servant John to be the forerunner of thy Son our Lord both in life and death; grant, we beseech thee, that as we remember his faithfulness unto death, we may with boldness speak thy truth and with humility be ready to hear it; through Jesus Christ, the firstborn from the dead, who with Thee and the Holy Ghost, livest and reignest one God, world without end. Amen.

Today we commemorate the Beheading of John the Baptist, and pray for HTKidz & their leaders, Sarah, Gen & Alistair #Dailyprayer pic.twitter.com/sBy5wE5HVG

— HolyTrinity Stirling (@HTStirling) August 29, 2019

Almighty and most merciful God, Who hast given us a new commandment that we should love one another, give us also grace that we may fulfill it. Make us gentle, courteous, and forbearing. Direct our lives so that we may look to the good of others in word and deed. And hallow all our friendships by the blessing of Thy Spirit; for His sake Who loved us and gave Himself for us, Jesus Christ our Lord.

–Frederick B. Macnutt, The prayer manual for private devotions or public use on divers occasions: Compiled from all sources ancient, medieval, and modern (A.R. Mowbray, 1951)

I love thee, O Lord, my strength.
The Lord is my rock, and my fortress, and my deliverer,
my God, my rock, in whom I take refuge,
my shield, and the horn of my salvation, my stronghold.
I call upon the Lord, who is worthy to be praised,
and I am saved from my enemies.

The cords of death encompassed me,
the torrents of perdition assailed me;
the cords of Sheol entangled me,
the snares of death confronted me.

In my distress I called upon the Lord;
to my God I cried for help.
From his temple he heard my voice,
and my cry to him reached his ears
Then the earth reeled and rocked;
the foundations also of the mountains trembled
and quaked, because he was angry.
Smoke went up from his nostrils,
and devouring fire from his mouth;
glowing coals flamed forth from him.
He bowed the heavens, and came down;
thick darkness was under his feet.
He rode on a cherub, and flew;
he came swiftly upon the wings of the wind.
He made darkness his covering around him,
his canopy thick clouds dark with water.
Out of the brightness before him
there broke through his clouds
hailstones and coals of fire.
The Lord also thundered in the heavens,
and the Most High uttered his voice,
hailstones and coals of fire.
And he sent out his arrows, and scattered them;
he flashed forth lightnings, and routed them.
Then the channels of the sea were seen,
and the foundations of the world were laid bare,
at thy rebuke, O Lord,
at the blast of the breath of thy nostrils.

He reached from on high, he took me,
he drew me out of many waters.
He delivered me from my strong enemy,
and from those who hated me;
for they were too mighty for me.
They came upon me in the day of my calamity;
but the Lord was my stay.
He brought me forth into a broad place;
he delivered me, because he delighted in me.

The Lord rewarded me according to my righteousness;
according to the cleanness of my hands he recompensed me.

–Psalm 18:1-20

From there:

Orangeburg, S.C. (August 28, 2019) – In a follow up to the July 23 hearing on the Motion to Dismiss filed by The Episcopal Church (TEC) and The Episcopal Church in South Carolina (TECSC) regarding the Betterments Statute claim filed by the Diocese of South Carolina (Diocese), Judge Edgar W. Dickson ruled late yesterday that he is denying TEC and TECSC’s motion. Counsel for the Diocese has been asked to submit a proposed order reflecting that decision by September 6th.

The Betterments Statute provides that a party who makes good faith improvements to property they believe they own, may be compensated for the value of those improvements, if a court makes a final determination that another party is the true owner. Many of the parishes in the Diocese of South Carolina can trace their unbroken history back to the colonial era of the state. During that entire time, there has never been any question of their unencumbered title to property or legal identity. All have proceeded throughout their history with the maintaining and improving of their properties in the good faith belief of their ownership of them.

The Betterments claim was filed in late 2017 because of the timing requirements for filing such an action. The complaint asks that the court stay any proceedings on the merits of that claim until the issue of property ownership is finally decided. The issue of property ownership is before Judge Dickson on motions filed by both sides after the case was remitted back to the Circuit Court from the Supreme Court. These are still under consideration by the Circuit Court. Yesterday’s ruling means that if Judge Dickson rules TEC/TECSC does have a trust interest in any parish property, then those parishes have claims against TEC/TECSC for the value of the improvements made in good faith to those properties since they were created.

On @Live5News, we discuss our properties parishioners have prayed at for 12+ generations! https://t.co/kCYj5g5kKZ #anglicannews #dioceseofsc

— Diocese of SC (@dioceseofsc) October 2, 2017

Seeing the evidence of division in every part of England, we are deeply concerned about:

• Political polarisation and language that appears to sanction hate crime: the reframing of the language of political discourse is urgent, especially given the abuse and threats levelled at MPs doing their job.
• The ease with which lies can be told and misrepresentation encouraged: leaders must be honest about the costs of political choices, especially for those most vulnerable.
• The levels of fear, uncertainty and marginalisation in society, much of which lies behind the vote for Brexit, but will not be addressed by Brexit: poor people, EU citizens in the UK and UK citizens in Europe must be listened to and respected.
• The Irish border is not a mere political totem and peace in Ireland is not a ball to be kicked by the English: respect for the concerns on both sides of the border is essential.
• The sovereignty of Parliament is not just an empty term, it is based on institutions to be honoured and respected: our democracy is endangered by cavalier disregard for these.
• Attention must be paid not only to the Union, but also to the meaning of Englishness.

Read it all.

Therefore, brethren, may this be the result of my admonition, that you understand that in raising your hearts to the Scriptures (when the gospel was sounding forth, “In the beginning was the Word, and the Word was with God, and the Word was God,” and the rest that was read), you were lifting your eyes to the mountains. For unless the mountains said these things, you would not find out how to think of them at all. Therefore from the mountains came your help, that you even heard of these things; but you cannot yet understand what you have heard. Call for help from the Lord, who made heaven and earth; for the mountains were enabled only so to speak as not of themselves to illuminate, because they themselves are also illuminated by hearing. Thence John, who said these things, received them, he who lay on the Lord’s breast, and from the Lord’s breast drank in what he might give us to drink. But he gave us words to drink.

Thou oughtest then to receive understanding from the source from which he drank who gave thee to drink; so that thou mayest lift up thine eyes to the mountains from whence shall come thine aid, so that from thence thou mayest receive, as it were, the cup, that is, the word, given thee to drink; and yet, since thy help is from the Lord, who made heaven and earth, thou mayest fill thy breast from the source from which he filled his; whence thou saidst, “My help is from the Lord, who made heaven and earth:” let him, then, fill who can. Brethren, this is what I have said: Let each one lift up his heart in the manner that seems fitting, and receive what is spoken. But perhaps you will say that I am more present to you than God. Far be such a thought from you! He is much more present to you; for I appear to your eyes, He presides over your consciences. Give me then your ears, Him your hearts, that you may fill both. Behold, your eyes, and those your bodily senses, you lift up to us; and yet not to us, for we are not of those mountains, but to the gospel itself, to the evangelist himself: your hearts, however, to the Lord to be filled. Moreover, let each one so lift up as to see what he lifts up, and whither. What do I mean by saying, “what he lifts up, and whither?” Let him see to it what sort of a heart he lifts up, because it is to the Lord he lifts it up, lest, encumbered by a load of fleshly pleasure, it fall ere ever it is raised. But does each one see that he bears a burden of flesh? Let him strive by continence to purify that which he may lift up to God. For “Blessed are the pure in heart, because they shall see God.”

Read it all.

“You have made us for yourself, and our hearts are restless, until they can find rest in you.”

Saint Augustine of Hippo, Philosopher, Theologian.

A Saint with a “past”! 😉 pic.twitter.com/O6VRok5gi7

— Fr Derek Palmer SCP (@vicarofoldham) August 28, 2019

O, how wonderful is Thy goodness, for it is unlike all other good things. I desire to come to Thee; and all that I have need of on the way I desire from Thee, and chiefly that without which I can not come to Thee. If Thou forsake me, I perish; yet I know that Thou wilt not forsake me unless I forsake Thee; nor will I forsake Thee, for Thou art the highest good. There is none who rightly seeketh Thee that doth not find Thee. He alone seeketh Thee aright whom Thou teachest aright to seek Thee, and how he should seek Thee. O, good Father, free me entirely from the error in which I have hitherto wandered, and yet wander; and teach me the way in which no foe can encounter me before I come to Thee. If I love naught above Thee, I beseech Thee that I may find Thee; and if I desire any thing beyond measure and wrongly, deliver me from it. Make me worthy to behold Thee.

–Saint Augustine’s Soliloquies, Book I

Today we commemorate Saint Augustine, Bishop & Doctor of the Church. We pray for all Theologians and Preaches. Saint Augustine, pray for us. pic.twitter.com/pJJq30R2HD

— Father Roger Parker (@SCathsParsonage) August 28, 2017

O Lord God, who art the light of the minds that know thee, the life of the souls that love thee, and the strength of the hearts that serve thee: Help us, following the example of thy servant Augustine of Hippo, so to know thee that we may truly love thee, and so to love thee that we may fully serve thee, whom to serve is perfect freedom; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, now and for ever.

Saint Augustine, the bishop of Hippo, died aged 76 on August 28, 430 in Hippo, while the Vandals were besieging his Episcopal city. He wrote about 230 books and treatises. More of Saint Augustine’s words survive than those of any other writer of antiquity.https://t.co/Yn02yu8tV7 pic.twitter.com/pjUHKYdjg5

— Trivia Encyclopedia (@edpearce080759) August 28, 2019

O Lord Jesus Christ, who didst drive forth from the temple those who profaned the holy place, saying to them, My house shall be called the house of prayer: Make us so to love the habitation of thy house and the place where thy honour dwelleth, that with humility and godly fear we may draw near to worship thee; who livest and reignest with the Father and the Holy Spirit, one God, world without end.

It was now two days before the Passover and the feast of Unleavened Bread. And the chief priests and the scribes were seeking how to arrest him by stealth, and kill him; for they said, “Not during the feast, lest there be a tumult of the people.”

And while he was at Bethany in the house of Simon the leper, as he sat at table, a woman came with an alabaster flask of ointment of pure nard, very costly, and she broke the flask and poured it over his head. But there were some who said to themselves indignantly, “Why was the ointment thus wasted? For this ointment might have been sold for more than three hundred denarii, and given to the poor.” And they reproached her. But Jesus said, “Let her alone; why do you trouble her? She has done a beautiful thing to me. For you always have the poor with you, and whenever you will, you can do good to them; but you will not always have me. She has done what she could; she has anointed my body beforehand for burying. And truly, I say to you, wherever the gospel is preached in the whole world, what she has done will be told in memory of her.”

Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them. And when they heard it they were glad, and promised to give him money. And he sought an opportunity to betray him.

–Mark 14:1-11

All this portends a system in which big business sets and pursues broad social goals, not its narrow self-interest.

That sounds nice, but collective capitalism suffers from two pitfalls: a lack of accountability and a lack of dynamism. Consider accountability first. It is not clear how ceos should know what “society” wants from their companies. The chances are that politicians, campaigning groups and the ceos themselves will decide—and that ordinary people will not have a voice. Over the past 20 years industry and finance have become dominated by large firms, so a small number of unrepresentative business leaders will end up with immense power to set goals for society that range far beyond the immediate interests of their company.

The second problem is dynamism. Collective capitalism leans away from change. In a dynamic system firms have to forsake at least some stakeholders: a number need to shrink in order to reallocate capital and workers from obsolete industries to new ones. If, say, climate change is to be tackled, oil firms will face huge job cuts. Fans of the corporate giants of the managerial era in the 1960s often forget that at&t ripped off consumers and that General Motors made out-of-date, unsafe cars. Both firms embodied social values that, even at the time, were uptight. They were sheltered partly because they performed broader social goals, whether jobs-for-life, world-class science or supporting the fabric of Detroit.

The way to make capitalism work better for all is not to limit accountability and dynamism, but to enhance them both. This requires that the purpose of companies should be set by their owners, not executives or campaigners. Some may obsess about short-term targets and quarterly results but that is usually because they are badly run. Some may select charitable objectives, and good luck to them. But most owners and firms will opt to maximise long-term value, as that is good business.

Read it all.

Capitalism is not working as well as it should. But collective capitalism will do more harm than good https://t.co/AjSaJzDR6s

— The Economist (@TheEconomist) August 27, 2019

Kirill thought his status as post-Soviet patriarch would earn him a key role of peacemaker, according to people close to the church. But when Russia annexed Crimea in February 2014, a rift opened between Kirill’s and Putin’s conceptions of the “Russian world”. Keenly aware that Putin’s actions severely undermined his authority in Ukraine, Kirill refused to absorb Crimea’s parishes and boycotted a ceremony in the Kremlin to celebrate Russia’s annexation.

Later that year, Putin underscored the rift by declaring that the Crimean town of Khersones — where Vladimir the Great, the first Christian ruler of Rus, was baptised in 988AD — was “Russia’s Temple Mount”.

The notion has no grounding in Orthodox theology and, by implication, undermines the primacy of Kiev and the Lavra. According to Roman Lunkin, a senior researcher at the Russian Academy of Sciences in Moscow, it was an attempt to justify the annexation by presenting Putin as the protector of all Russian-speaking people.

The growing divide between Ukraine and Russia was underscored by the war with ­Moscow-backed separatists in eastern Ukraine shortly afterwards, where more than 13,000 have died. Filaret backed Ukraine’s offensive, saying the local population “must pay for their guilt [in rejecting Kiev’s authority] through suffering and blood”. Rebels in Donetsk, meanwhile, enjoyed support from Konstantin Malofeev, a Russian oligarch and prominent member of Moscow’s Orthodox elite.

Read it all.

‘Far from being an arcane squabble over centuries-old church doctrine, Patriarch Bartholomews decsn had geopolitical significance. The fallout has affected the lives of priests+politicians, of ordinary worshippers and oligarchs’ https://t.co/wHSYRMQfFw #religion #orthodoxchurch

— Kendall Harmon (@KendallHarmon6) August 27, 2019

I love the ending to The Hobbit.

It’s like, the *relief* of not being a big deal.

The joy of being a small person in a large world. Of not interpreting everything in relation to yourself. pic.twitter.com/lyaKEcDK5p

— Gavin Ortlund (@gavinortlund) August 22, 2019