What happened in the diocese of Monmouth over the long absence and subsequent retirement of its former Bishop, the Rt Revd Richard Pain, is described in a newly published review as a “tragedy”. Long ministries of service to the Church were curtailed, careers were damaged, and reputations were left in ruins, it says.

The review panel — the Rt Revd Graham James, a former Bishop of Norwich; Lucinda Herklots, a former diocesan secretary in Salisbury; and Patricia Russell, a former deputy registrar for Winchester and Salisbury — concluded: “We recognise that we are looking at events with the benefit of hindsight, but we do not believe there is a single malign figure on whom all that happened can be blamed.

“Rather, this is a story of people attempting to do the right thing but tying themselves in knots when they fail to revisit poor decisions and avoid risk to the extent that they create more of it. That is why this is genuinely a tragedy.”

The panel’s object was not to determine whether allegations related to the former Bishop were true. These are nowhere specified, though there are clues, and all identifying references to “Alex”, who made a disclosure about the Bishop’s behaviour, are redacted for his or her anonymity.

The in-depth report runs to more than 100 pages, and makes uncomfortable reading for the Church in Wales….

Read it all.

Review lists catalogue of errors in Monmouth and the Church in Wales https://t.co/Ti6Z363YOL from @churchtimes

— Simon Sarmiento (@simonsarmiento) December 14, 2021

A decade ago, the conventional wisdom held that the world was on the cusp of a new era of cyberconflict in which catastrophic computer-based attacks would wreak havoc on the physical world. News media warned of doomsday scenarios; officials in Washington publicly fretted about a “cyber–Pearl Harbor” that would take lives and destroy critical infrastructure. The most dire predictions, however, did not come to pass. The United States has not been struck by devastating cyberattacks with physical effects; it seems that even if U.S. adversaries wanted to carry out such assaults, traditional forms of deterrence would prevent them from acting.

Behind those mistaken warnings lay an assumption that the only alternative to cyberpeace must be cyberwar. But in the years since, it has become clear that like all realms of conflict, the domain of cyberspace is shaped not by a binary between war and peace but by a spectrum between those two poles—and most cyberattacks fall somewhere in that murky space. The obvious upside of this outcome is that the worst fears of death and destruction have not been realized. There is a downside, however: the complex nature of cyberconflict has made it more difficult for the United States to craft an effective cyberstrategy. And even if lives have not been lost and infrastructure has mostly been spared, it is hardly the case that cyberattacks have been harmless. U.S. adversaries have honed their cyber-skills to inflict damage on U.S. national security, the American economy, and, most worrisome of all, American democracy. Meanwhile, Washington has struggled to move past its initial perception of the problem, clinging to outmoded ideas that have limited its responses. The United States has also demonstrated an unwillingness to consistently confront its adversaries in the cyber-realm and has suffered from serious self-inflicted wounds that have left it in a poor position to advance its national interests in cyberspace.

To do better, the United States must focus on the most pernicious threats of all: cyberattacks aimed at weakening societal trust, the underpinnings of democracy, and the functioning of a globalized economy. The Biden administration seems to recognize the need for a new approach. But to make significant progress, it will need to reform the country’s cyberstrategy, starting with its most fundamental aspect: the way Washington understands the problem.

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In the cyber-realm, Washington must focus on countering the increasingly pernicious attacks aimed at weakening societal trust, democracy, and the functioning of a globalized economy, argue Sue Gordon and @ERosenbach.https://t.co/FpPXUkIsf1

— Foreign Affairs (@ForeignAffairs) December 14, 2021

“I’m so tired of all these routines,” Chen Jun, 29, a tech company worker in the southern Chinese city of Shenzhen, said the other day. He was forced to take three Covid-19 tests in June following an outbreak in the city, and then had to quarantine for 14 days. Thumbtacks he used to pin on a world map to trace his travels have stopped multiplying. “I’m starting to think we’ll never see an end to the pandemic.”

This sense of endlessness, accompanied by growing psychological distress leading to depression, was a recurrent theme in two dozen interviews conducted in Asia, Europe, Africa and the Americas. After two years of zigzagging policy and roller coaster emotions, terrible loss and tantalizing false dawns, closing borders and intermittently shuttered schools, people’s resilience has dwindled.

That is sure to pose new challenges for leaders trying to protect their people and their economies. Will the weary obey new restrictions, or risk seeing family and friends after months of forced separation? The question of just how draconian leaders can be when people’s mental health has become so fragile appears to be a core dilemma as the pandemic enters its third year.

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“How much more of our lives can we give up for this?” It is still unclear how much of a threat the fast-spreading Omicron variant poses, but fear and a sudden revival of restrictions have added to an epidemic of loneliness. https://t.co/4R4pRE7o2t

— New York Times World (@nytimesworld) December 13, 2021

But to Joseph, Mary’s perceived sin did not make her an outcast. He knew she deserved love and protection. The NIV beautifully combines Joseph’s Jewish religious culture and his personal spirituality in one sentence: “Because Joseph her husband was faithful to the law, and yet did not want to expose her to public disgrace, he had in mind to divorce her quietly” (Matt. 1:19).

Here, we see that Joseph isn’t the grumpy, emasculated husband of Christmas legend. Even before he received God’s message about Jesus, Joseph’s demonstrated love for Mary and his commitment to protect her dignity overpowered any legalism. Joseph’s behavior portrays genuine masculinity and Bible-certified righteousness.

The situation, of course, isn’t what he had first imagined. In a dream, an angel told him Mary’s pregnancy was of divine origin. Joseph dismissed his previous plans and agreed to obey just as quickly and simply as Mary had accepted that she was pregnant before marriage (Matt. 1:24; Luke 1:38).

Such a positive response to such a difficult and risky circumstance would have been impossible in a spiritually dull, legalistic mind. A legalistic man might have quickly dismissed the angel’s message as hallucination, as it seemed to contradict the law. Joseph’s spirituality was of such a kind that he was able to value the will of the lawgiver more than the law, something that eluded many sophisticated theologians and religious leaders (Matt. 15:3–9), not to mention Jesus’ disciples.

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Joseph could have been filled with resentment, but he wasn't.

"I’ve seen how difficult that is," writes @Aniyonizigiye, especially "for men who have had to flee their homes and deal with the frustrations of providing without stability."

How did he do it? https://t.co/Z69fpvrfRf

— Christianity Today (@CTmagazine) December 13, 2021

Listen to it all or there is more there if you so desire.

Today's pick: Rogier van der Weyden: John the Baptist https://t.co/T2J2vnlzAk pic.twitter.com/9lPjzGIAUd

— Art and the Bible (@artbible) December 6, 2021

Judge eternal, throned in splendor, who gavest Juan de la Cruz strength of purpose and mystical faith that sustained him even through the dark night of the soul: Shed thy light on all who love thee, in unity with Jesus Christ our Savior; who with thee and the Holy Spirit livest and reignest, one God, for ever and ever. Amen.

14 Dec 1591: d. St. John of the Cross, Carmelite, #mystic, reformer, & follower of Teresa of Avila. #otd Here they are together (British Museum) pic.twitter.com/7W2cFYltdw

— John McCafferty (@jdmccafferty) December 14, 2021

O Heavenly Father, whose most dearly beloved Son has come once to save the world, and will come again to judge the world: Help us, we pray thee, to watch like servants who wait for the coming of their lord. May we abound in hope through the power of the Holy Ghost; and, having this hope, may we purify ourselves by thy grace, even as Christ is pure. Grant this, O Father, for his sake and for the glory of thy holy name.

Sunrise in the valley of Knights of old. Historic Chesterton,Warwickshire,England. December 12th 2021. pic.twitter.com/MmYS3YvDBv

— David Adams Photos 2021. (@chesterton2015) December 13, 2021

“And to the angel of the church in La-odice’a write: ‘The words of the Amen, the faithful and true witness, the beginning of God’s creation. “‘I know your works: you are neither cold nor hot. Would that you were cold or hot! So, because you are lukewarm, and neither cold nor hot, I will spew you out of my mouth. For you say, I am rich, I have prospered, and I need nothing; not knowing that you are wretched, pitiable, poor, blind, and naked. 18 Therefore I counsel you to buy from me gold refined by fire, that you may be rich, and white garments to clothe you and to keep the shame of your nakedness from being seen, and salve to anoint your eyes, that you may see. 19 Those whom I love, I reprove and chasten; so be zealous and repent. Behold, I stand at the door and knock; if any one hears my voice and opens the door, I will come in to him and eat with him, and he with me. He who conquers, I will grant him to sit with me on my throne, as I myself conquered and sat down with my Father on his throne. He who has an ear, let him hear what the Spirit says to the churches.'”

–Revelation 3:14-22

Santa Maddalena- Winter in Italy#nature #photography #NaturePhotography pic.twitter.com/XuFhbluf8W

— Haley Rose (@Ro8391) December 14, 2021