n a digitally oversaturated society like ours, distraction is a daily sparring partner. What begins as a quick check of the weather to decide what to wear on a morning run turns into 20 minutes of scrolling political takes or cat videos. Most of us don’t wake up thinking, I’d like to spend two hours watching Seinfeld reruns today, but here we are.

Our devices and internet algorithms are remarkably effective at capturing our attention and redirecting it from whatever we intend. Yet for all the well-earned anxiety about our attention crisis, a troubling tendency in our discourse is to conflate the predicament with concerns about productivity.

We can, and should, care about productivity and attention’s role in it. But when output and efficiency become our primary concern, it distorts the nature of attention. Attention becomes only a means to an end, problematically viewed as merely a “resource.” And the root of this problem is glimpsed in the most basic way we talk about attention: We pay it.

When we pay for something, we expect something beneficial or useful in return. When we pay, we’re the consumer—and we want to know that what we’re paying for is worth the cost. But attention isn’t something we pay. It’s something we should give.

.

We shouldn’t pay attention. We should give it.

That subtle shift in language “transforms how we inhabit our world.” https://t.co/bPt4H7Qhga

— Christianity Today (@CTmagazine) September 8, 2025

The percentage of U.S. adults who report currently having or being treated for depression has exceeded 18% in both 2024 and 2025, up about eight percentage points since the initial measurement in 2015.

The current rate of 18.3% measured so far in 2025 projects to an estimated 47.8 million Americans suffering from depression. Most of the increase has occurred since the onset of the COVID-19 pandemic in 2020. Gallup obtained the most recent results for 2025 Feb. 18-26 and May 27-June 4, 2025, with 11,288 U.S. adults surveyed by web as part of the probability-based Gallup Panel. Respondents were asked, “Has a doctor or nurse ever told you that you have depression?” and if yes, “Do you currently have or are you currently being treated for depression?”

Both metrics are part of the ongoing Gallup National Health and Well-Being Index. The percentage of adults who report having been diagnosed with depression in their lifetime stands at 28.5%, hovering near the record high of 29.0% measured in the first quarter of 2023.

Read it all.

U.S. Depression Rate Remains Historically High https://t.co/P24MAawQa4

— Rasha B Basha (@basharabasha_ra) September 9, 2025

Tolkien later wrote that he began creating his Middle Earth mythology – the foundation for the future “The Lord of the Rings” – while “in grimy canteens, at lectures in cold fogs, in huts full of blasphemy and smut, or by candlelight in bell-tents, even some down in dugouts under shell fire.”

Yes, the man who survived days huddled in shell craters and trenches in France would later write, in a blank page in an Oxford student’s exam book, these famous words: “In a hole in the ground there lived a Hobbit.”

Tolkien and Lewis remain stunningly popular – in print and on digital screens. A graphic novel by John Hendrix, “The Mythmakers: The remarkable fellowship of C.S. Lewis and J.R.R. Tolkien,” will soon become a feature-length animated film. Netflix recently began filming the latest movie and cable-television production based on “The Chronicles of Narnia,” the seven novels Lewis wrote for children and families. Another film linked to “The Lord of the Rings” – “The Hunt for Gollum” – is scheduled for 2026 release.

Loconte stressed that the faith woven into the works of Lewis and Tolkien was a sharp contrast to the despair and doubt found in many classic books after “The War to End All Wars,” which killed 16 to 22 million soldiers and civilians.

Read it all.

#Tolkien, #Lewis and great post-World War I myths https://t.co/Iepqr5gWB0

— Religion Unplugged (@ReligionMag) August 21, 2025

I fully recognize that many, if not most, readers don’t share my view that each embryo — and each unborn child with Down syndrome — is a human life worthy of protection under the law. But I would ask you to put aside thoughts of the law for just a moment and think carefully about the culture we’re creating, from the beginning to the end of life.

What happens when we make a transition from understanding that suffering is an inevitable part of the human condition, one that rallies people to love and care for the people they love (or even to love and care for people they don’t know), to it being somebody’s fault — perhaps it’s the parents who wrongly brought you into this world or your own fault for hanging on too long?

It is understandable and deeply human to want to bring all aspects of our health as much into our control as possible. Terminally ill patients often face horrifying levels of pain. We should try to treat that pain as best we can. Vulnerability is terrifying, but it is also inescapable. In our quest for health and fitness, we are fighting a delaying action. There is no earthly victory over decay and death.

Yet at each stage of life, we can fool ourselves into believing we possess more control than we really do. If we test to control the beginning of life and die by suicide to control the end of life, the negative side of movements like what has come to be known as MAHA (Make America Healthy Again) is to teach you that your health is under your control throughout your life.

Read it all.

What It Really Means to Choose Life https://t.co/1ZKwZLRQ99

— Anders Carlgren (@AndersCarlgren) August 25, 2025

I think the single most important contribution that Vernon makes to the literature is his choice at the outset to take Blake’s visions, his encounters with angels, apostles, prophets, and even God himself, seriously: to take Blake at his word and to see where that word leads us. So many writers on Blake never leave the modern secular mind-set, and so they patronise Blake rather than learn from him. They psychologise or medicalise his visions and speculate about migraines or psychotic episodes, and, likewise, they treat his poetry as an aesthetic or literary artefact rather than, as Blake intended, a call to awaken from sleep and see the world anew.

Given Vernon’s expertise and experience as a psychotherapist, one might have feared that he would do the same. Not so. By taking Blake seriously as a visionary, a prophet, and a teacher, he has written an exciting and refreshing book, which offers us what he calls “a Blakean education” in how to live well, which he summarises under four headings: “first, savvy innocence, second, perceptual openness, third, confident imagination, fourth, fearless critique”.

These approaches to life are set out in a series of chapters that skilfully combine biography of the poet with close reading of the works that he was writing at the various stages of his life. 

Read it all.

”…the Blakean insights that Vernon sets out so lucidly in this book are prophetic for our own age… he unveils the deeper powers at work and shows us a way out.” Thanks @malcolmguite for a great review @ChurchTimes https://t.co/OMPgQEDBcR

— Mark Vernon (@platospodcasts) August 1, 2025

Seven years of investigation by scientists at Harvard Medical School has revealed that the loss of the metal lithium plays a powerful role in Alzheimer’s disease, a finding that could lead to earlier detection, new treatments and a broader understanding of how the brain ages.

Researchers led by Bruce A. Yankner, a professor of genetics and neurology at Harvard Medical School, reported that they were able to reverse the disease in mice and restore brain function with small amounts of the compound lithium orotate, enough to mimic the metal’s natural level in the brain. Their study appeared Wednesday in the journal Nature.

“The obvious impact is that because lithium orotate is dirt cheap, hopefully we will get rigorous, randomized trials testing this very, very quickly,” said Matt Kaeberlein, former director of the Healthy Aging and Longevity Research Institute at the University of Washington, who did not participate in the study.“And I would say that it will be an embarrassment to the Alzheimer’s clinical community if that doesn’t happen right away.”

Read it all.

Scientists at Harvard Medical School found that the loss of the metal lithium plays a powerful role in Alzheimer’s disease, a finding that could lead to earlier detection, new treatments and a broader understanding of how the brain ages. https://t.co/54UjaiD70G

— The Washington Post (@washingtonpost) August 6, 2025

We do not judge people. We affirm God’s grace for all who turn to Him. But love does not mean ignoring sin. Unity cannot exist without truth.

This step by the Church in Wales makes it extremely difficult to find a faithful and lasting resolution to the divisions within the Anglican Communion. While many of us are diligently working to discern a way forward in this painful dilemma, continued actions of this nature hinder reconciliation, deepen the fractures, and risk rendering our efforts fruitless.

We continue to pray for the Church, and for strength to remain faithful to the Gospel of Christ.

Read it all.

Looking at the events of the past few years in the Church of Wales, beginning from the leadership of Bishop Rowan Williams who was also bishop of Monmouth, then Archbishop of Wales before becoming the Archbishop of Canterbury; the immediate past Archbishop of Wales, Archbishop Andrew John who ended in a most shameful circumstance, and the recent election of Bishop Vann, it may be said that biblical and godly leaders are now few in the leadership of the Church of Wales.

Thus, that an openly lesbian woman is the “right leader for the moment” in the Church of Wales shows how deep the church has sunk. Rather than advocating reconciliation as being championed by the new Archbishop of Wales, the important matter of the moment should be a call for genuine repentance. It is becoming clearer as echoed by Paul in Romans 1:28 in view of what had just happened in the Church of Wales that some in the global Anglican world have ultimately chosen not, “…to retain God in their knowledge, God gave them over to a debased mind, to do those things which are not fitting.”

The Church of Nigeria (Anglican Communion) condemns, unequivocally rejects and will not recognize the election of Rt. Rev. Cherry Vann as Archbishop of Wales. We will strive to uphold the authority of the Scriptures, our historic creeds, evangelism and holy Christian living. We believe that our Lord Jesus Christ will build His Church and “the gates of hell shall not prevail against it” (Matthew 16 :18). We call upon faithful Christians of the Anglican fold to denounce, reject, condemn and expel the rebels in our midst, while we realign ourselves with Anglican remnants scattered in troubled dioceses all over the world, under the umbrella of faithful Anglican Christian bodies like GAFCON.

Therefore, as a matter of urgency, the Church of Nigeria believes that this moment calls for prayer for the Church of Wales, hoping that the Church of England will not follow in her steps.

Read it all.

Nigerian Primate Archbishop Henry Ndukuba accused the Church in Wales of abandoning “the truth of God’s word by sacrificing the authority of the Scripture for a postmodern agenda that has no divine backing".https://t.co/fmTgJhPkD8

— The Christian Institute (@christianorguk) August 5, 2025

We must confront serious error that compromises God’s glorious and authoritative word on human sexuality.

We must speak up and take a stand.

As we met to reform and renew the Anglican Communion in 2008, Gafcon delivered the Jerusalem Statement which outlined the true heart of Anglican orthodoxy.

We took a stand about the truth of God’s word, and we continue to stand in fellowship with the majority of the world’s Anglicans who grieve this rejection of God’s voice.

We must stand again against the relentless pressure of Anglican revisionists who blatantly impose their immorality upon Christ’s precious church.

Read it all.

Theologically orthodox groups within the Anglican Communion are lamenting the election of a bishop in a same-sex civil partnership as the new Archbishop of the Church in Wales. https://t.co/e039mqRoh2

— IRD (@TheIRD) July 31, 2025

Worldwide, people in more countries are living better lives and expressing more hope for the future than they have in years.

In 2024, a median of 33% of adults across 142 countries rated their lives well enough to be classified as “thriving,” continuing a trend of steady improvements in life evaluation going back more than a decade.

Gallup’s Life Evaluation Index, based on the Cantril Self-Anchoring Striving Scale, asks people to rate their current and future lives on a ladder from 0 (worst) to 10 (best). Those scoring 7+ for the present and 8+ for five years ahead are “thriving,” while those rating both 4 or below are “suffering.” Everyone else is “struggling.”

Understanding how people evaluate their own lives is an important measure of human progress, unlike traditional economic metrics like GDP, which, while related to living standards, fail to capture whether people are living well.

Read it all.

The world is becoming happier. More people across more countries say they are living better lives today and are hopeful for tomorrow, and fewer are suffering. 33% of adults across 142 countries rate their lives as "thriving", and the trend suggests even better times to come 🌍😊 pic.twitter.com/hqUk9N3nLu

— Mark Henry (@Mark_J_Henry) July 30, 2025

It was in 1787 that he first decided to put down a motion in the House of Commons about the slave trade. This nefarious traffic had been going on for three centuries, and the West Indian slave-owners were determined to oppose abolition to the end. Besides, Wilberforce was not a very prepossessing man. He was little and somewhat ugly, with poor eyesight and an upturned nose. When Boswell heard him speak, he pronounced him ‘a perfect shrimp’, but then had to concede that ‘presently the shrimp swelled into a whale.’ In 1789 Wilberforce said of the slave trade: “So enormous so dreadful, so irremediable did its wickedness appear that my own mind was completely made up for the abolition…. let the consequences be what they would, I from this time determined that I would never rest till I had effected its abolition.

So abolition bills (which related to the trade) and Foreign Trade Bills (which would prohibit the involvement of British ships in it) were debated in the commons in 1789, 1791, 1792,194, 1796 (by which time Abolition had become ‘the grand object of my parliamentary existence’), 1798 and 1799. Yet they all failed. The Foreign Slave Bill was not passed until 1806 and the Abolition of the Slave Trade Bill until 1807. This part of the campaign had taken eighteen years.

Next, soon after the conclusion of the Napoleonic wars, Wilberforce began to direct his energies to the abolition of slavery itself and the emancipation of the slaves. In 1823 the Anti-Slavery Society was formed. Twice that year and twice the following year, Wilberforce pleaded the slaves’ cause in the House of Commons. But in 1825 ill-health compelled him to resign as a member of parliament and to continue his campaign from outside. In 1831 he sent a message to the Anti-Slavery Society, in which he said, “Our motto must continue to be PERSEVERANCE. And ultimately I trust the Almighty will crown our efforts with success.” He did. In July 1833 the Abolition of Slavery Bill was passed in both Houses of Parliament, even though it included the undertaking to pay 20 million pounds in compensation to the slave-owners. ‘Thank God,’ wrote Wilberforce, that I have lived to witness a day in which England is willing to give 20 million pounds for the abolition of slavery.’ Three days later he died. He was buried in Westminster Abbey, in national recognition of his FORTY-FIVE YEARS of persevering struggle on behalf of African slaves.

— John R W Stott, Issues facing Christians Today (Basingstoke: Marshall, Morgan and Scott, 1984), p. 334

29 July 1833, William Wilberforce, died. Born Hull, evangelical Christian, Clapham Sect member, served as MP for 45 years, a founder of @cmsmission & @biblesociety, leading abolitionist (persuading in 1807 House of Commons to abolish slave trade), moral reformer & philanthropist. pic.twitter.com/DzJchsizTX

— Revd Nicholas Pye (@RevdPye) July 29, 2025

Carr concludes Superbloom by proposing we look for ways to turn aside and form alternative communities on the edges of these digital networks. “Maybe salvation, if that’s not too strong a word, lies in personal, willful acts of excommunication,” he writes, in “the taking up of positions, first as individuals and then, perhaps, together, not outside of society but at society’s margin, not beyond the reach of the informational flow but beyond the reach of its liquefying force.” 

He’s right, but it’s the togetherness aspect of this response that is particularly vital, for communication technologies by their very nature pose challenges that demand cooperative responses. What Carr does not say is that communities and even institutions already exist, all over our country, that are uniquely equipped to rise to this challenge: Christian families, schools, and churches.

We should be taking the lead in embodying alternative ways of communicating and feeling together. We need to practice developing a different kind of consensus, the consensus of members of the church conforming to the mind of Christ (Rom. 12:2; 1 Cor. 2:16), not members of an increasingly secularized society oriented around New York and Silicon Valley. This type of consensus is the stability we need to avoid fresh waves of vertigo as dramatic technological development, particularly around artificial intelligence, continues apace.

Read it all.

“It’s our commitment to living as members of Christ’s body that will enable us to serve a techno-addled society and call it to a better way of life,” writes @jeff_bilbro.https://t.co/04inICPPOo

— Christianity Today (@CTmagazine) July 25, 2025

….Joseph was not Jesus’s only loss. His cousin, John the Baptist, was executed by a corrupt despot. Another blow. And then came Lazarus. When Jesus arrived and found him four days gone, he didn’t preach. He didn’t explain. He wept.

Jesus gets it. He gets me. His suffering wasn’t detached or sanitised — it was real, raw, and rooted in love. That truth became an anchor for me. Because, when I lost my dad, I didn’t need a theory. I needed a Saviour who understood.

And, even in his suffering, Jesus looked outward. The Gospels say that he had compassion on the crowds. The Latin root — compati — means “to suffer with”. That’s exactly what Jesus does. He co-suffers. He stays. He weeps with us.

IN THE early months of my grief, I found myself held — not just by God, but by the people he sent to walk beside me. Friends who prayed, cried, and remembered. Family who stood when I couldn’t stand alone.

Their presence reminded me of Ruth walking beside Naomi: “Where you go, I will go.” That’s what grace looks like — people who stay and pray.

Read it all.

A year after his father’s death, Craig Philbrick celebrates an unexpected gracehttps://t.co/ahyrhkXXG8

— Church Times (@ChurchTimes) July 27, 2025

As anybody who has ever taken a standardised test will know, racing to answer an expansive essay question in 20 minutes or less takes serious brain power. Having unfettered access to artificial intelligence (AI) would certainly lighten the mental load. But as a recent study by researchers at the Massachusetts Institute of Technology (MIT) suggests, that help may come at a cost.

Over the course of a series of essay-writing sessions, students working with (as well as without) ChatGPT were hooked up to electroencephalograms (EEGs) to measure their brain activity as they toiled. Across the board, the AI users exhibited markedly lower neural activity in parts of the brain associated with creative functions and attention. Students who wrote with the chatbot’s help also found it much harder to provide an accurate quote from the paper that they had just produced.

The findings are part of a growing body of work on the potentially detrimental effects of AI use for creativity and learning. This research points to important questions about whether the impressive short-term gains afforded by generative AI may incur a hidden long-term debt.

Read it all.

Having unfettered access to artificial intelligence certainly lightens the mental load. But as a recent study suggests, that help may come at a cost https://t.co/uBZ5B6v8ZB

Illustration: enigmatriz pic.twitter.com/7yf9rgXVmk

— The Economist (@TheEconomist) July 18, 2025

Some modern theologians have, quite rightly, protested against an excessively moralistic interpretation of Christianity. The Holiness of God is something more and other than moral perfection: His claim upon us is something more and other than the claim of moral duty. I do not deny it: but this conception, like that of corporate guilt, is very easily used as an evasion of the real issue. God may be more than moral goodness: He is not less. The road to the promised land runs past Sinai. The moral law may exist to be transcended: but there is no transcending it for those who have not first admitted its claims upon them, and then tried with all their strength to meet that claim, and fairly and squarely faced the fact of their failure.

–The Problem of Pain, Chapter IV

“No tienes alma. Eres un alma. Tienes un cuerpo.“ C. S. Lewis#3Chapters #CitasCitables #CSLewis pic.twitter.com/TUfBmukBtF

— 3Chapters (@3Chapters1C1558) June 6, 2025

“The court knows that the freedom of religious expression is more than worship alone,” said Carlson-Thies, reached by telephone. “But where will the court draw the line, especially with religious individuals who own businesses that deal with the general public? … That’s the mystery. Everyone knows the court needs to do something. These issues are not going away. … But it isn’t clear that everyone thinks the Supreme Court should have the last word on everything. You hear that argued on the left and the right — depending on who controls the White House.”

Carlson-Thies noted several strategic rulings — in 2018, 2023 and this summer — in which the court addressed the religious-liberty claims of individuals.

The first was Masterpiece Cakeshop in 2018, a case focusing on Jack Phillips’ claim that he could refuse, for religious reasons, to create a unique wedding cake for Charlie Craig and David Mullins. The 7-2 majority said the Colorado Civil Rights Commission showed obvious hostility to the beliefs of Phillips. The baker had offered to sell Craig and Mullins cookies, cakes and other items for their wedding reception, but not a personalized cake with artistic content celebrating their same-sex marriage.

However, Kennedy once again sidestepped First Amendment issues, stating that laws can and must “protect gay persons and gay couples,” while “religious … objections to gay marriage” are also “protected views and in some instances protected forms of expression.” He admitted that the “outcome of cases like this in other circumstances must await further elaboration in the courts.”

Read it all.

Agreed. The Supreme majority provides little or no guidance on how courts in future should balance competing claims. It's true that a ruling in the other direction would have been a terrible blow to religious freedom. But this just keeps things muddy. https://t.co/0BDvkvo7au

— Kimberley Strassel (@KimStrassel) June 4, 2018

Jamie Mains showed up for her checkup so high that there was no point in pretending otherwise. At least she wasn’t shooting fentanyl again; medication was suppressing those cravings. Now it was methamphetamine that manacled her, keeping her from eating, sleeping, thinking straight. Still, she could not stop injecting.

“Give me something that’s going to help me with this,” she begged her doctor.

“There is nothing,” the doctor replied.

Overcoming meth addiction has become one of the biggest challenges of the national drug crisis. Fentanyl deaths have been dropping, in part because of medications that can reverse overdoses and curb the urge to use opioids. But no such prescriptions exist for meth, which works differently on the brain.

In recent years, meth, a highly addictive stimulant, has been spreading aggressively across the country, rattling communities and increasingly involved in overdoses. Lacking a medical treatment, a growing number of clinics are trying a startlingly different strategy: To induce patients to stop using meth, they pay them.

The approach has been around for decades, but most clinics were uneasy about adopting it because of its bluntly transactional nature. 

Read it all.

Meth use is surging, but unlike opioids, there’s no approved medication to ease cravings. In response, clinics across the country are offering small financial rewards to help patients. It’s a behavioral intervention that’s showing real results. Read more: https://t.co/eaDcMOJu87

— Addiction Policy Forum (@AddictionPolicy) July 17, 2025

The crisis of our age is a radical reducing of human life to a flow of data and information, so much so that some tech pioneers suggest eternal life can be achieved by uploading our minds to a digital cloud. Douglas Rushkoff describes this mindset as “the belief that we can code our way out of this mess,” presuming that in a world of code, “anything that isn’t yet code can eventually be converted to a digital format as easily as a vinyl record can be translated to a streaming file.”

Christians, of course, have a distinctive view of the human person as imago Dei—made in the image and likeness of God (Gen. 1:27). The problem is that modern Christians often unintentionally speak of this distinctiveness in terms just as machinelike as those used by the world around us.

We try to identify what “part” of us bears the image. We are morally accountable, we say, unlike other animals—and that’s true, but the Bible tells us there are other morally accountable beings in the universe (1 Cor. 6:3). Or we point to our ability for relationship—and that’s true also, but what does that say when people fall in love with their chatbots?

Perhaps most problematically, we speak of the imago Dei as our rationality, our ability to think and to reason. But intelligence has never been exclusive to human beings. The Serpent of Eden is described as “crafty” or “cunning” (Gen. 3:1; 2 Cor. 11:3), and the apostle Paul spoke of the “schemes” of the Devil (Eph. 6:11, ESV throughout).

Read it all.

'The crisis of our age is a radical reducing of human life to a flow of data and information, so much so that some tech pioneers suggest eternal life can be achieved by uploading our minds to a digital cloud. Douglas Rushkoff describes this mindset as “the belief that we can code…

— Kendall Harmon (@KendallHarmon6) July 13, 2025

The theory of clergy work/life balance is on every diocesan website, and many others besides, discussed at length from all viewpoints. The general conclusion today seems to be that a 48-hour week is about right, plus a bit more if you are going to be very conscientious, with one 24-hour period a week not working, and maybe an extra day off a month — all this, wrapped in language that makes it plain that it is up to the individual to take responsibility for their own health and well-being.

So much for the theory; but what about the reality of life in a parish, where the daily torrent of emails, phone calls, diocesan directives, pastoral demands, and personal challenges threatens to overcome the hapless priest, submerging them beneath a tide of operational activities? Only a lone hand is left above the waves, holding aloft a small white piece of plastic, the symbol of their calling, hoping that they can get to the shore of annual leave before they drown.

This is exaggeration, perhaps, but probably a feeling that few have escaped at least some time in their lives — a state of “overwhelm” which I have certainly experienced and prefer to remain clear of, if at all possible. The pastoral calls made upon us, however, the late nights spent crafting sermons or creating props for family-friendly services, the early waking hours reflecting on church finances, or the stomach-sinking safeguarding issues — these are all part of the priest’s daily lot. A strategy that enables us not only to survive, but to thrive, must be worked out if we are to remain as parish clergy for any length of time.

Read it all.

In the parish: the theory and reality of clergy work/life balance https://t.co/A7fcAAiN26

— Church Times (@ChurchTimes) July 11, 2025

The flattening of the Phillips curve, accelerated by the integration of AI and robotics into the workforce, represents a fundamental disruption of economic orthodoxy. As machines replace human workers across industries, the traditional relationship between unemployment and inflation is eroding, rendering conventional monetary policy tools ineffective.

The implications extend beyond dry economic theory. As automation reshapes the labor market, our very conceptions of work, productivity, and social value are called into question. For example, large swaths of the education system, still largely geared towards preparing workers for a human-dominated job market, faces obsolescence.

These changes are not merely challenging—they are potentially destabilizing. The flattening Phillips curve is a harbinger of profound economic and social upheaval. Our economic frameworks, developed in and for a world where human labor was paramount, are increasingly misaligned with the realities of an automated economy.

Read it all.

This large study of 187k developers using GitHub Copilot finds AI transforms nature of coding.

Coders focus: more coding & less management. They need to coordinate less, working with fewer people

They experiment more with new languages, which would increase earnings $1,683/year pic.twitter.com/UN62E7Hmem

— Ethan Mollick (@emollick) July 10, 2025

The rise of artificial intelligence presents a dazzling array of philosophical and ethical questions. What is intelligence? How does it differ from consciousness and personhood? Is AI the simulation of activities of intelligent beings or the creation of a new kind of intelligent being? Will certain AI bots become so sophisticated that these beings have emergent brain states similar to animal or human brain states, and if so, what are our moral obligations toward them? 

It also presents distinctly theological questions. Is the development of AI an act of hubris or idolatry, or a reflection of the image of our Creator and a fulfillment of our calling to bring order and fruitfulness to the world? What would it mean to align AI technologies toward human flourishing in a manner that reflects a Christian concept of what it means to be human? 

Given the pace of the AI revolution, Christians cannot afford to be late to this conversation. Fortunately, the biblical narrative and Christian theology have much to say on these topics. They yield a vision of technology that’s neither utopian nor catastrophist but is rooted in a complex and critical view of what it means to be human, to be sinful, and to join with God in the cultivation and restoration of all things.

Read it all.

“We should be careful not to anthropomorphize or idolize AI,” writes @TimDalrymple_.

“Instead, we should welcome it for what it is—a reflection of God’s creativity in us that can lead to both extraordinary destruction and extraordinary good.”https://t.co/1XR4vR6mZQ

— Christianity Today (@CTmagazine) July 9, 2025

The High Court rejected school board’s description of the books as merely “exposure to objectionable ideas” or as lessons in “mutual respect.”

The Court said the storybooks “unmistakably convey a particular viewpoint about same-sex marriage and gender.” The books are designed to present certain values and beliefs as things to be celebrated, and certain contrary values and beliefs as things to be rejected….

“I’m encouraged by the Court’s ruling today to protect the rights of parents to raise their children according to their deeply held convictions, even as they are educated in public schools,” said Brent Leatherwood, president of the Southern Baptist Ethics & Religious Liberty Commission (ERLC).

“As the primary teachers of their home, parents should have the right to opt their children out of curriculum that actively undermines their religious convictions regarding marriage, family, gender, and sexuality. Religious families should be accommodated so that parents do not have to worry that their children will be indoctrinated in an educational setting.”

Read it all.

“Supreme Court sides with religious parents seeking to opt out of LGBTQ storybooks.”

Yup.

The 6-3 decision could have big implications for schools nationwide.

Good decision. I’m always struck by just HOW oppressive heavy-handed “inclusion” proved to be. https://t.co/dH83SutF2C

— Frederick M. Hess (@rickhess99) June 27, 2025

There is a lot of research and a lot of effort focused on the idea that if we can design AIs in a certain way, if we can teach them certain principles, if we can code into them certain goals, then we will be safe.

But the two main problems with this approach are: First, the very definition of AI is that it can learn and change by itself. So when you design an AI, by definition, this thing is going to do all kinds of things which you cannot anticipate.

The other, even bigger, problem is that we can think about AI like a baby or a child. And you can educate a child to the best of your ability. He or she will still surprise you for better or worse. No matter how much you invest in their education, they are independent agents. They might eventually do something which will surprise you and even horrify you.

The other thing is, everybody who has any knowledge of education knows that in the education of children, it matters far less what you tell them. It matters far more what you do. If you tell your kids, “Don’t lie,” and your kids watch you lying to other people, they will copy your behavior, not your instructions.

Now if we have now this big project to educate the AIs not to lie, but the AIs are given access to the world and they watch how humans behave and they see some of the most powerful humans on the planet, including their parents, lying, the AI will copy the behavior.

Read it all.

Will AIs lie a lot in the future? Yes, if they copy us humans, says this author https://t.co/jtvWbwp6Sw

— The Wall Street Journal (@WSJ) June 29, 2025

‘The most important act of Christian life is, however, the personal hearing of every call directed to oneself and the ability to understand it. No one else can hear my call for me. No knowledge of God and his ways can replace an attentive and obedient ear. The essence of being a Christian is to be open daily and hourly to the call of God and to let oneself be touched and guided by it.’

—The Christian State of Life (San Francisco: Ignatius Press, 1983 E.T. of 1977 German original), p. 435

We can be sure that whoever sneers at [beauty] as if she were the ornament of a bourgeois past— whether he admits it or not – can no longer pray and soon will no longer be able to love.
— Hans Urs von Balthasar, Glory of the Lord I, 18 pic.twitter.com/TAMlpAraJx

— Jacob Sherman (@Shermanicus) June 6, 2025

The legal legitimation of same-sex marriage in June 2015 was an important crossroads in American history and the Anglican Church’s witness in North America.

I saw this event coming twenty years ago. I felt led to write a tract for the 1997 Episcopal General Convention titled Two Sexes, One Flesh: Why the Church Cannot Bless Same-Sex Marriage (a condensed version appeared in Theology Matters). I chose the word cannot in the title advisedly, because I believe that in fundamental matters of reality, man may propose, but only God disposes. In the case of marriage, God has disposed once and for all from creation to the end of the age.

In 2015, I became Chairman of the ACNA Task Force on Marriage, the Family, and the Single Life. That very year, the U.S. Supreme Court was deliberating on a case (Obergefell v. Hodges) that was likely to legitimize same-sex marriage throughout the country. As advisor to the College of Bishops, I helped prepare a statement in response to this decision. In what seems a providential concurrence, the court decision came down on the final day of the College of Bishops meeting in Vancouver. The bishops were able to make a final edit of “‘From the Beginning’: God’s Design for Marriage” and announced it that very day.

The ACNA is, of course, a small fish in a large pond of American culture and religion. For this reason, I think the statement has been little noticed and long forgotten. Nevertheless, reading it over now on the tenth anniversary, I think it still speaks truth to power in a society where sexual disorder and marital decline have dishonored God and wreaked havoc on his children.

For this reason, I wish to commend a serious rereading of this statement….

Read it all.

“The primary signs of human rebellion, according to the apostle Paul, are idolatry and sexual sin…” The Rev. Dr. Stephen Noll #gafcon23 pic.twitter.com/oYGodZkJIu

— Matt Kennedy (@lambeth981) April 18, 2023

Frustrated with dating apps, singles are shelling out for high-end matchmaking.

“We had our biggest month of sales in the history of the company last month, and we’ve been around for 15 years,” Adam Cohen-Aslatei, CEO of the matchmaking service Three Day Rule says. “Our business is not shrinking.”

And he’s not alone. Demand for personalized dating services is growing, according to companies interviewed by Bloomberg, with clients citing “app fatigue” and a desire for meaningful connection as the motivation for ditching the swipes.

Read it all.

Elite dating services are thriving, stoked by app fatigue and "Materialists" the movie https://t.co/vHzSWU11pP

— Bloomberg (@business) June 24, 2025

Nineteen Bishops are among more than 250 Church of England clergy who have signed a letter condemning a move to decriminalise women who induce their own abortion as “a dangerous change”.

On Tuesday, MPs voted by 379 to 137 in favour of an amendment to the Crime and Policing Bill brought by the Labour MP for Gower, Tonia Antoniazzi. This disapplies the existing criminal law relating to abortion from women “acting in relation to her own pregnancy”. The amendment does not change any law regarding the provision of abortion within a healthcare setting.

The letter, published in The Daily Telegraph on Friday, says: “We are troubled by the amendment voted through by the House of Commons on Tuesday to decriminalise terminations in utero up to full term. As many elected politicians move further away from the Christian moral values that have hitherto shaped much that is good in our national life, our concern is that the vulnerable and voiceless are increasingly overlooked.

Read it all (registration or subscription).

Nineteen bishops sign letter; @bishopoffulham and the Bishop of Oswestry also express ‘profound disquiet’https://t.co/0GtctjduOt

— Church Times (@ChurchTimes) June 24, 2025

Parliament voted for the law to change on assisted dying “in the face of mounting evidence that it is unworkable and unsafe and poses a risk to the most vulnerable people in our society”, the Bishop of London, the Rt Revd Sarah Mullally, said on Friday.

Responding to the decision by the House of Commons on Friday afternoon to progress the Terminally Ill Adults (End of Life) Bill (News, 20 June), Bishop Mullally, who is the lead bishop on health and social care, warned that, “if enacted, this legislation would come into force amid serious shortfalls in adult social care, a postcode lottery in palliative care and well documented pressures on the NHS, multiplying the potential risks to the most vulnerable.

“It does not prevent terminally ill people who perceive themselves to be a burden to their families and friends from choosing ‘assisted dying’. And it would mean that we became a society where the state fully funds a service for terminally ill people to end their own lives but, shockingly, only funds around one third of palliative care.”

Read it all.

“Every person is of immeasurable and irreducible value, and should be able to access the care and support that they need.”

Read the Bishop of London's statement following the third reading of the Terminally Ill Adults (End of Life) Bill.

📜 https://t.co/74PloAghZ2.

— The Church of England (@churchofengland) June 20, 2025

In the first major case on transgender issues, the Supreme Court decided that a Tennessee law prohibiting certain medical transition treatments for minors can stay in place. 

On Wednesday, the court ruled 6–3 in favor of the ban, emphasizing that it did not violate equal protection for the sexes under the 14th Amendment. 

“This case carries with it the weight of fierce scientific and policy debates about the safety, efficacy, and propriety of medical treatments in an evolving field,” wrote Chief Justice John Roberts in the court’s opinion. “The voices in these debates raise sincere concerns; the implications for all are profound.”

“Our role is not ‘to judge the wisdom, fairness, or logic’ of the law before us,” the court added, “but only to ensure that it does not violate the equal protection guarantee of the Fourteenth Amendment. Having concluded it does not, we leave questions regarding its policy to the people, their elected representatives, and the democratic process.”

Kristen Waggoner, president of the Christian legal advocacy organization Alliance Defending Freedom, said rejecting Tennessee’s ban “would have forced states to base their laws on ideology, not evidence—to the immense harm of countless children.” She called Wednesday’s ruling “a monumental victory for children, science, and common sense.”

Read it all.

In the first major case on transgender issues, the Supreme Court decided that a Tennessee law prohibiting certain medical transition treatments for minors can stay in place. https://t.co/hs0tZiZfaT

— Christianity Today (@CTmagazine) June 18, 2025

In the House of Lords recently, there was a question about the rise in the number of old-age pensioners shoplifting. The peer who asked it was clearly trying to draw attention to the extent of poverty among older people. The Minister, Lord Hanson of Flint, in his answer, said that shoplifting by anyone, whether a pensioner or not, was “unacceptable” and should not be “tolerated”.

Why those words? Why not just say that it was wrong? For some time now, we have been frightened of using the word. We even talk about shoplifting rather than stealing. Those who use social media can be very judgemental, but, even there, words such as “right” and “wrong” do not necessarily come naturally.

For centuries, all children were taught the Ten Commandments; in many churches, they were written on either side of the altar. People grew up believing that they lived in a universe in which moral choices had to be made: it was not just a matter of what was legal or expedient, but what was right.

This certainly prevailed until the end of the 1950s….

Read it all.

Why are people reluctant to use the words ‘right’ and ‘wrong’ wonders Richard Harrieshttps://t.co/TR1q7hhsZZ

— Church Times (@ChurchTimes) June 5, 2025