Almighty God, whose blessed Son restored Mary Magdalene to health of body and mind, and called her to be a witness of his resurrection: Mercifully grant that by thy grace we may be healed of all our infirmities and know thee in the power of his endless life; who with thee and the Holy Spirit liveth and reigneth, one God, now and for ever.

Today's the feast of St Mary Magdalene. Three scenes from her story in glass at Little Horkesley, Essex by Hugh Powell, 1963: she weeps as Christ is taken down from the cross, she meets the Risen Christ in the garden, and she tells the disciples that she has seen him. pic.twitter.com/0yS8XovHL8

— Simon Knott (@SimoninSuffolk) July 22, 2026

…The Government stresses that the “permanence” of marriage will be strengthened by enabling more questioning of candidates ahead of their weddings.

“Many couples have a religious-only wedding that reflects their faith and traditions, followed by a separate legal ceremony — or no legal ceremony at all. Research shows around two thirds of women who had a religious-only Muslim wedding did not also have a separate legal ceremony,” the consultation document says.

“To protect against forced, predatory and sham marriages, couples must complete a two-stage process, including in-person interview, to verify their identity and demonstrate eligibility to marry.”

Anglican banns of marriage would continue “as an important part of the established Church”, the document says.

Read it all.

Couples will be able to marry almost anywhere, including forests, beaches, cruise ships at sea, canal boats, and at home, under Government proposals that “shift the focus from bricks and mortar to people and promises”. https://t.co/1C2vRDXkpE

— Church Times (@ChurchTimes) July 17, 2026

In 2025, Chinese leader Xi Jinping tried to capitalize on U.S. belligerence toward Europe by promoting China as the responsible great-power alternative. In a message sent to mark the 50th anniversary of diplomatic relations between China and the European Union, Xi invited Brussels to join forces with Beijing, to “uphold multilateralism, safeguard fairness and justice,” and “oppose unilateralism and bullying.” Despite the lofty rhetoric, Beijing offered nothing of substance to Europeans, and did nothing to address their concerns about unfair trade practices that are threatening large swaths of European industry. Indeed, rather than seeking to conciliate, Chinese premier Li Qiang recently dismissed the concerns of Europeans worried about a “China Shock 2.0,” telling them to focus instead on “China Opportunity 2.0.”

Key EU leaders, as well as the Brussels bureaucracy, are not buying it. They have concluded that the very survival of Europe’s core industries is threatened by China. The first “China shock” describes the devastation of U.S. industry in sectors including furniture, textiles, and metals that came in the early 2000s, after China’s accession to the World Trade Organization. The new China shock will be different. It will happen mainly in Europe, and it will be more severe, devastating advanced industrial sectors—including automotive, machinery, chemicals, pharmaceuticals, and green energy—and leading to immense job losses.

Increasingly, European leaders are arguing that the EU needs to take action to protect its industries. So severe is the threat that measures that were unthinkable a few years ago are now gaining momentum. Earlier this year, for example, the French government proposed “establishing a level of protection equivalent to a general tariff of around 30 percent vis-à-vis China.” And although Germany was initially hesitant, Chancellor Friedrich Merz has signaled that he is ready to act to deal with China’s unfair trade practices. Last month, every EU leader, with the exception of Spain, tasked the European Commission with coming up with options for action. An all-out trade war with China is becoming a real possibility.

Read it all.

Sharing this piece by @thorstenbenner on the stakes of China-EU trade tensions and why Europe shouldn't submit to acceptance of the status quo.
https://t.co/ClED070DRZ via @ForeignAffairs

— Ryan Hass (@ryanl_hass) July 20, 2026

On a clear afternoon this month, high above the Mojave Desert, an A.I.-powered drone launched a missile in a test that could reshape modern warfare.

Since the dawn of the jet age, the U.S. military has used the isolation over this stretch of sand to push secret, experimental aircraft to their aerodynamic and technological limits. It’s doing the same today: fine-tuning machines capable of engaging in aerial combat with barely any human intervention. These drones’ flight is controlled not by a pilot, not by human remote control, but entirely by onboard software. It’s a historic advancement in drone technology that aims to incorporate artificial intelligence into everyday war-fighting.

Today’s conflicts are increasingly defined by unmanned weapons, delivering destruction over battlefields in Ukraine, Iran and Sudan. But in almost all these cases, there is a human operator sitting somewhere, steering each robot toward its target.

The two types of next-generation drones being tested over Southern California today, built for the Air Force by Anduril and General Atomics Aeronautical Systems, can fly entirely on their own. They make hundreds of split-second decisions to maneuver, evade and attack enemy targets, based upon countless hours of flight data and computer processing. A human is involved at just a few key moments in their flight: to program the drone’s mission, to start and stop it and to decide whether or not it should launch a weapon. Late last year, the companies’ drones flew for the first time. Anduril fired its first missile two weeks ago, and General Atomics says it is not far behind.

Read it all.

A.I. Drones Are Coming. We Are Not Ready. https://t.co/Mi1VD9f8ep

— Avner Gidron (@AvnerGidron) July 20, 2026

Secondly, unless something almost miraculous happens, there will remain deep divisions over where those boundaries of legitimacy are to be drawn and over the implications for church teaching and discipline of drawing them in different places. Related to this are the questions noted above concerning our disagreement about the level of disagreement that we are having to navigate. Here the recent FAOC work must not be forgotten and in particular the implications need to be considered of its strong and clear statement (GS Misc 1406, paper 1, para 139), that 

it is a failure of Christian love for one side to declare what kind of disagreement is being experienced by the other. It must surely be the case that those who disagree with a given decision are themselves determinative of what kind of disagreement is in view, not the content majority. Those who dissent from the majority view or decision get to define the nature of their disagreement: if it is widely held that such-and-such a belief or practice calls into question apostolic communion or ecclesial communion, then the disagreement simply is a first- or second-order disagreement, regardless of whether the majority think it merely strains communion (third order).

This is the deeper problem with the approach of the amendment: it appears that those who conscientiously have come to a position which represents a rejection or expansion or development of traditional teaching seem to be demanding that those who are not convinced by their arguments should nevertheless accept that their view is now within a “legitimate range of theological perspectives” and/or that if a majority can be shown to hold this view as to what is legitimate then church practice needs to adapt to embrace the full range of perspectives. There is an attempt to jump from acknowledgment of an indisputable pluralism in reality (a range of views clearly exists) to a pluralism that recognises that range of views as acceptable, indeed, legitimate.

Thirdly, as noted in the first proposed amendment, part of the remit of the new group set up by the bishops is “pastoral reassurance”. This points to the fact that our disagreements over the previous two areas are such that some form of ecclesial reconfiguration will most likely prove to be necessary if any way is to be found, within the Church of England, for opposing views to be able to be officially approved and for the opposing sides in votes such as that this week in Synod, to be able to co-exist well, even flourish. This might be understood as institutionally enabling some recognised form of principled pluralism that comes to terms with both the pluralist reality and the impossibility of sufficiently widespread acceptance of that pluralism being formally accepted as legitimate within the current episcopal and synodical structures. 

It was the refusal of the bishops to seriously address these matters of “pastoral reassurance” or “good differentiation” that in large part contributed to the winding up of the LLF/PLF process. We could continue with a “head in the sand” refusal to grapple with the ecclesiological implications of our deep disagreements about discipleship and about the legitimate range of discipleship options the Church of England can recognise and bless. The experience of this last, short debate in this recent Synod is, however, a further pointer to the fact that if we do not face this question head-on and with honesty and theological rigour early in the new Synod then, barring a sea-change one way or the other in the election results, and perhaps also now in the House of Bishops, we are simply preparing for continued unresolvable conflict and pain in the next five years.

Read it all.

Andrew Goddard on the Helen King motion discussion at CofE General @synod 'This is the deeper problem with the approach of the amendment: it appears that those who conscientiously have come to a position which represents a rejection or expansion or development of traditional… pic.twitter.com/U3ZkfLUbBN

— Kendall Harmon (@KendallHarmon6) July 20, 2026

Patristics, theology, and right sense in public discourse lost a giant. On June 6 of this year, Robert Louis Wilken passed from this life at the age of eighty-nine. He leaves behind his beloved wife of sixty-six years, Carol, their family and loved ones, and many admirers who know him through his books. 

Before he was a prolific author, Robert was an avid reader. He loved books. In an act of great generosity, he emailed me on April 29, 2022: “The time has come to dispose of my library. Is it possible that the Dominican House of Studies would be interested?” My Pontifical Faculty at the House of Studies in Washington, DC was very glad to receive well over 1,500 books and other library materials from him. I told the librarians that if they saw underlining and marginalia inscribed in the books, they should realize that the books were made even more valuable. Those scribbles were the marks of Robert Wilken! 

Robert’s life traces a fascinating intellectual and spiritual journey. Raised in a devout Lutheran family, he wanted at a young age to go into ministry. After attending a Lutheran prep school in Texas, Robert went to Concordia Seminary in St. Louis where he studied under his early mentor, Arthur Carl Piepkorn. Piepkorn himself had done doctoral studies at the University of Chicago, and Robert followed his example. Robert became not only a Lutheran pastor, but also a well-trained professor specializing in the Fathers of the Church. In 1994, in the little St. Thomas Chapel of the Dominican House of Studies in Washington, D.C., Robert entered into full communion with the Catholic Church. By doing so, he became one of the Catholic Church in America’s leading scholars. 

Robert held a unique place in the academy. No other person served as president of these three societies: the North American Patristics Society (1985-86), the American Academy of Religion (1989), and the Academy of Catholic Theology (2012-13). 

Read it all.

Robert Louis Wilken, who died yesterday, was a giant of church history. His work on early Christian thought is incisive & so well-written that it’s a joy to read. I assigned his books in my classes & met him on numerous occasions. A true scholar & a faithful disciple of Christ. pic.twitter.com/fvaAb5GDAA

— Ryan N. Danker (@RyanNDanker) June 8, 2026

The United States hosted the World Cup final on Sunday with the world watching — though perhaps nowhere more intensely than in Spain and Argentina, whose teams faced off at MetLife Stadium in East Rutherford, N.J.

Emotions ran high from Rosario, Argentina — the hometown of the superstar Lionel Messi — to Madrid, where white knuckles turned to fist pumps as the game wound down and Spain prevailed, dethroning the 2022 champions, 1-0, in extra time.

Read it all.

In the 2026 World Cup final, Spain stood for Europe, and Argentina represented the rest of the world. The Argentinean team, which won in Qatar, in 2022, is a great but flawed side, well into its autumn, inspired by providential causes. The Spanish team, by contrast, is obdurate… pic.twitter.com/w6udv7CWWZ

— The New Yorker (@NewYorker) July 20, 2026

The much-discussed disappearance of book readers is a clear symptom of the nation’s attention crisis: Long-form reading, once an ordinary feature of educated life, is increasingly becoming a luxury. But even the shorter forms of writing are losing their audience, with newspapers and magazines struggling to hold readers. It’s a wonder anyone still has the patience for sustained argument.

The older way of consuming media can still be found on the Friday evenings when millions of Orthodox Jews enter a world where printed pages still matter. Stacks of books, tables littered with essays and commentaries, piles of Jewish magazines—these Orthodox homes form one of the few demographics where the printed word still thrives. Parents read and children grow up watching them do so. Conversations stretch for hours without the interruption of a vibrating phone. It is one of the last large communities in America where sustained attention isn’t an aspiration but a habit, born of the prohibition of mechanical and electric technology on the Sabbath, which runs from Friday evening to Saturday night.

Over the past year, with increased urgency from the rise of artificial-intelligence chatbots, voices from well beyond the Orthodox Jewish world have begun calling for some version of a weekly Sabbath. Jonathan Haidt has become a leading advocate for a regular digital detox. Charlie Kirk argued for something similar in his book “Stop in the Name of God.” Earlier this year, President Trump encouraged Americans to embrace a “national Sabbath” and invite “friends, families, and communities of all backgrounds” to step back from their devices for a day of gratitude and rest.

Their instinct is correct. The modern world desperately needs a weekly rhythm of rest. But if unplugging promises greater focus, stronger families and richer communities, why has it proved so difficult? The answer isn’t simply that we’re addicted to our phones. It’s that unplugging isn’t enough. A Sabbath isn’t merely the absence of technology. It is the presence of something richer.

Read it all.

We're loving this thoughtful Wall Street Journal op-ed from @DBashIdeas about one of Shabbat's greatest gifts: the chance to unplug, slow down and rediscover the joy of reading a great book. Sometimes the greatest luxury is simply having time.https://t.co/UqFjZEUmVG

— Jewish Treats (@JewishTweets) July 17, 2026

Gordon S. Wood, the great historian of the American founding, died at ninety-two on June 7, just weeks shy of the 250th anniversary of American independence. This coincidence does not quite possess the providential aura of Thomas Jefferson’s and John Adams’s deaths on July 4, 1826, the fiftieth anniversary of the Declaration. But Wood’s death offers an important opportunity to reflect on his brilliant contributions to American history, and to lament the passing of a great generation of historians, including Wood, who came of age during and after World War II. We’re not likely to see a generation of scholars like Wood’s again, nor would the elite academy welcome them if we did. 

In the mid-1990s, I was admitted to Brown University to work with Wood for a Ph.D. Alas, Brown had no stipend for an iffy candidate from a southern public school, so I went elsewhere. But Wood’s works, especially The Creation of the American Republic (1969) and The Radicalism of the American Revolution (1992), seeped into my bones anyway. As I have returned to my yellowed copies of his books in the days since his passing, I find myself regularly reminded of ideas about the Revolution and the Founders that I first learned from him. Now I just teach them as historical givens. 

Wood’s professional genealogy helps explain his trajectory as a scholar. His career was connected to three other major figures of American historical scholarship. The first was Bernard Bailyn, Wood’s doctoral adviser and longtime Harvard historian who died in 2020 at age ninety-seven. Then there was Edmund Morgan, Bailyn’s contemporary who taught at Brown for a decade before moving to Yale in the mid-1950s. Bailyn and Morgan both studied at Harvard with the legendary Perry Miller, one of the most influential American historians of the twentieth century. 

In this essay there’s no space to summarize the works of these four titans. But if you pick up a book by any of them, you’ll be treated to an intellectual feast. And Gordon Wood was part of a historiographical tradition that began with Miller.  

Read it all.

"Though America’s ideals were riddled with ironies and inconsistencies, the nation still emerged as a global beacon of ordered liberty. No one better explained the history and significance of that American nation than Gordon Wood." My essay at @PublicDiscourse…

— Thomas S. Kidd (@ThomasSKidd) July 17, 2026

An investigation into why the public have lost confidence in the Church of England is required, the General Synod heard on Monday afternoon.

The Rector of St Bartholomew’s, Smithfield, Fr Marcus Walker (London), speaking during a debate on the report Trust and Trustworthiness in the Church of England, observed that all 16 members of the laity interviewed for the report were involved in the Church’s structures (News, 3 July). They comprised six diocesan secretaries, and ten lay chairs or members of General Synod.

“The elephant in the room — the elephant herd harrumphing around the report — is all of those who are outside, alongside, walking with the household of faith,” he said.

“The people who have not lost faith from within the institution of the Church, but who have lost trust in the institution of the Church. Who have lost trust in the Church and its mission. . .

Read it all.

An investigation into why the public have lost confidence in the Church of England is required, the General #Synod heard on Monday afternoon#trust #churchnews #churchtimeshttps://t.co/mJy7udBTA3

— Church Times (@ChurchTimes) July 14, 2026

When Donald Trump proposed peace with Iran, he could hardly have offered better terms. In return for Iran opening the Strait of Hormuz and forswearing all ambitions for a nuclear bomb, America held out the prospect of hundreds of billions of dollars of income and investment in an economy ravaged by sanctions and war. The horrified reaction of Iran hawks in America and Israel tells you that no other American leader would have surrendered so much.

The bleak message from the upsurge in fighting over the past week is that, for Iran, money alone is not enough. The hardliners are in charge. They want something more, and it cannot be good—be it revenge, control over the strait, regional dominance or a nuclear programme. America must not yield.

The memorandum of understanding (MoU), signed a month ago, allows 60 days to bring peace. Halfway through, it has itself become the focus of conflict. It asks Iran to “make arrangements to ensure the safe passage of commercial vessels free of charge for 60 days”. Iran takes that to imply it is in charge; for America it means that Iran must not restrict sea traffic.

The two sides are exchanging missile and drone strikes, and tankers are wary of sailing even with American offers of protection. Thankfully, these military exchanges have so far stopped short of a return to war. But the oil price is creeping back up. Meanwhile, there has been no progress in talks on tricky matters, including nuclear materials and Iranian efforts to enrich uranium.

Read it all.

America’s president looks bereft of good options for solving the stand-off in the Gulf https://t.co/ZqV1eOixNT

— The Economist (@TheEconomist) July 15, 2026

I’m pre-writing your obituary. I hope it does not have to get published immediately, but I did feel it would be interesting to have you speak to people from beyond the grave, if it does get published. So: Do you have anything you would like to say?

In the past few months, I had to make an interesting choice to go on this clinical trial that’s pretty nasty. And you do a little bit of introspection: What’s the point of extending life a couple of months? My girls are now 24 and 22, so they are launched and are doing well. And my wife is mindful of the truth that death is a wicked thief, but she is not despairing at all through this. So I really think that I made the choice to do this clinical trial and extend the few months of life because my boy’s only 14. I want him to have a dad for a little bit longer and slap him upside the head and love on him.

But it’s really a function of the two great commands, trying to love God with all our heart, soul, mind, and strength and love our neighbor as ourselves.

And what does it look like to live well in this time? For me, these months have been largely about my son, Breck, but they’re also more broadly about the challenge of what it means to raise kids in this time and place. We spend so much time talking about the jobs apocalypse in light of AI and the digital revolution. And that’s an interesting question. I care about it a lot. But much more fundamental than just the paid-vocation piece, the jobs piece, is what does it mean to be human in this time when we’ve got technological tools that are distorting reality in such fundamental ways?

I think we have a big, big collective action problem of what it means to raise kids in a world that will be this disrupted this frequently. People who are 25, 30, 35, 40, 45 years old are going to have their world upended again and again. What are the fundamental truths and roots that give life meaning and place meaning? I’ve been reflecting about that a lot.

America works and thrives to the degree that people have thick local communities and places and small platoons and congregations to assemble for worship on Sunday morning and throughout the week. Right now, I think we’re living through a period of institutional collapse, and we’re going to need to go through a wave of Tocquevillian institution-building. We’ve been mostly harvesting the consumer benefits of a technology revolution without acknowledging the production, vocational, and communal costs of burning all the districts where local community happens.

Read it all.

“I’m better at thanking God for the gifts he gives us. And it makes me more aware of my childlike dependence upon him.”@BenSasse spoke to CT from his hospital room as he underwent cancer treatment, discussing life, death, and our true hope in Christ.https://t.co/YimbwA6InI

— Christianity Today (@CTmagazine) July 14, 2026

As was the case against Switzerland in the quarter-final, Messi’s name was not up in lights. After scoring in nine consecutive World Cup games, he is, by his standards, in the midst of a drought. And yet he continues to leave a mark. In the absence of Angel Di Maria, who is retired from international duty, Messi drifts to the right, the space his old teammate used to occupy, the space Messi first played in as a kid coming through La Masia. He may no longer have the same ability to go at defenders over-and-over again. Not after playing extra-time in two of Argentina’s three knockout games before this. And yet it doesn’t matter. His aura still attracts defenders who, in turn, then leave his teammates wide open just as Fernandez was for his sensationally-hit equaliser.

Fernandez has stepped up just as he did four years ago. He headed in the clincher in Argentina’s comeback against Egypt. Then, in stoppage time, Messi crossed for Lautaro Martinez’s winner against England. Lautaro deserves to be more than an impact sub for the Albiceleste. Nevertheless he has performed the role brilliantly for Argentina since the knockouts began. He was the one who placed the ball on Fernandez’s head against Egypt. He was the one who wrapped things up in extra-time against Switzerland and, after the England game, he could barely get his words out. Each one tripping up over the emotion.

As happened four years ago, Argentina look into the abyss and see what no one else sees. They find light instead of darkness. Qualification rather than elimination. The English fans dressed as knights who threw up their swords when Anthony Gordon gave their team the lead vaporised like those in Raiders of the Lost Ark at full-time. Victoria Beckham comforted Sir David, her husband, the Inter Miami co-owner, the man who brought Messi to America. In the same area, Mick Jagger also looked on as Argentina’s street fighting men moved on.

How do Argentina keep doing it? They continue to go to the well and it is never empty. How long they’ve played this summer never seems to matter. How far they’ve travelled always, inexplicably, counts for little. They draw on reserves most oil-rich countries must envy. Energy is always found in one place deep down inside; it’s derived from giving Messi one more game. Another 90 minutes.

When every game feels like it might be his last the Argentina players make a sacrifice for their football god. They commit bodies to the cause. “We are unique,” Scaloni said. “And it’s not arrogance, it’s heart.”

Read it all.

🫵🏼🇦🇷 Leo Messi: “It’s crazy what this group has been doing: five finals!”.

“We’re coming off winning the World Cup, we’ve been the best team over the last four years, and today we’re among the two best teams in the world, another final”. pic.twitter.com/93xlF7Xg3x

— Fabrizio Romano (@FabrizioRomano) July 16, 2026

Philosopher Marshall McLuhan famously notes the medium is the message. As a result, many evangelical churchgoers are growing weary. The old church buildings and services of our grandparents’ childhood may have appeared boring and irrelevant—designed as they were for prayer and silent reflection, weddings, baptisms, and funerals—but since our present churches have been optimized for entertainment and advertisement, we’re beginning to feel the loss. The message, indeed, must be heard; but man cannot live on truth alone. Without beauty in particular, the soul starves.

Don’t get me wrong. Our megachurch parking lots are still mostly full on Sunday mornings. But the lots remain full of cars in much the same way that our Instagram feeds remain full of content: The people are still coming, but they aren’t exactly thrilled to be there. Exhaustion has set in.

A certain subtle odor, resembling the beginning of mainline decline, can now be sensed in the nondenominational evangelical corner of the world. The growing cracks in the empire appear to be coinciding with a new and widespread interest in more traditional forms of Christianity. I can’t even count the number of conversations I’ve had recently with young evangelicals pondering conversion to Catholicism or the Eastern Orthodox Church.

In my own community, we are in the early stages of developing a new (old) parish model of church, focusing on three key attributes—local, restful, and holy—that act as an antidote to the disembodied, frenetic, and addicted spirit of our helplessly online age.

To me, at least, this is where we must go.

Read it all.

A vision for the future church as local, restful, and holy—as an antidote to our helplessly online age.https://t.co/PgfBuYSaFf

— Christianity Today (@CTmagazine) July 15, 2026

The Court for the Trial of a Bishop is aware of recent commentary within the wider church concerning
the Court’s proceedings and communications. The Court does not intend to respond to every public
statement, nor will it litigate this matter in the public square. The Court does, however, believe it is
right to remind the faithful of the solemn foundation upon which its work rests.

At its commissioning and seating, this Court was constituted in prayer and sworn before Almighty
God by the Acting Ecclesiastical Authority of the Province. Each member of the Court solemnly
declared, in the presence of Almighty God, a willingness to serve to the very best of his or her ability.
Each member promised to support, defend, and be guided by God’s Holy Word and the Constitution
and Canons of the Anglican Church in North America in all deliberations. Each member promised to
approach every matter before the Court with an open heart and mind, without prejudice, malice, or
guile. Each member promised to treat every person who comes before the Court with the respect and
dignity due a Child of God washed in the blood of the Lamb.

These are not ceremonial formalities. They are binding oaths, made before God and His Church, and
the Court will conduct these proceedings accordingly. The Court was commissioned with the prayer
that it be saved from all error, ignorance, prejudice, and pride, and that the order and discipline of
Christ’s Church may be maintained. That prayer governs the Court’s work each day.

Read it all.

The ACNA's Court for the Trial of a Bishop has stated awareness of commentary on its proceedings and communications ahead of the trial of Abp Steve Wood, and requests refraining from "speculation and public contention." pic.twitter.com/yMiClmAm2z

— Arlie Coles (@ArlieColes) July 10, 2026

THIS MATTER is set for trial beginning September 7, 2026 at 8:00 a.m. EDT.
Counsel for all parties shall also appear at a calendar call via Zoom at 1:30 p.m. EDT on
September 4, 2026. The trial will be held in Charleston, South Carolina from September 7-12,

2026. The specific courtroom location will be provided in advance of the calendar call.

Read it all.

The ACNA's Court for the Trial of a Bishop has issued a new scheduling order regulating more discovery ahead of Abp Steve Wood's trial, which is set for September 7. pic.twitter.com/VXY8dGP1Vz

— Arlie Coles (@ArlieColes) July 9, 2026

 Americans’ confidence in U.S. institutions remains historically low, as reflected in their average view of 14 institutions measured each year since 1993. Currently, 27% of Americans express “a great deal” or “quite a lot” of confidence in these core institutions, one percentage point above the record-low average in 2023.

When limited to the nine institutions measured about annually since 1979, average confidence is also 27%, reflecting the broader similarity of the two trends. Both lists include a mix of government and private sector institutions, making either version appropriate for use as a barometer of national confidence.

Americans’ average confidence in institutions has been trending downward since 1979 — not gradually, but rather driven by several steep drops. Confidence fell sharply in the early 1980s and again in the early 1990s, each time quickly followed by partial recoveries. An even sharper decline in the mid-2000s associated with the onset of the Great Recession proved more resistant, with confidence remaining at the 2007 low point and sinking even further over the next nine years. Confidence finally showed significant improvement in 2020, at the start of the COVID-19 pandemic, due to heightened public trust in several institutions most affected by that crisis — particularly the medical system and public schools. However, average confidence quickly reverted and sunk further to 27% in 2022.

Read it all.

Americans’ confidence in U.S. institutions remains historically low, as reflected in their average view of 14 institutions measured each year since 1993.

Currently, 27% of Americans express “a great deal” or “quite a lot” of confidence in these core institutions, one percentage… pic.twitter.com/cTDUcocYoa

— Gallup (@Gallup) July 14, 2026

Adroit, acerbic, and dry in his selective use of examples, Norman instanced Dr Robert McAfee Brown, Professor of World Christianity at Union Theological Seminary in New York. Addressing the World Council of Churches in 1975, in the guise of a penitent who now realised that he was a sinner, the Professor confessed his embodiment of “racism, sexism, classism, and imperialism”, and spoke of Jesus as a “liberator”, to be “identified with the demands of oppressed people”.

Another instance nearer to home was that of a sincere Anglican cleric interviewed on the radio, extolling the Sex Pistols’ song to change the world order as a model of true “Christian prophecy”.

Unconvinced by this unlikely juxtaposition, Norman highlighted the lacunae in the punk-rock gospel: nothing about the Christ who was the Lord of history or the sin that affects liberator and oppressor alike; silence concerning the need for the repentance and forgiveness, which are fundamental to prayer and spiritual maturity, or any acknowledgement of the final judgement of all human actions. Absent, too, was the unique Christian teaching concerning the place and ultimate end of humanity, along with any serious critique of secular visions of the future for the forsaken of this world.

The lecture series was praised for its clarity, intellectual depth, and the way in which it had facilitated a serious discussion of the relationship between Christianity, politics, and contemporary society.

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Edward Norman, who died in April, deplored the politicisation of Christianity, writes Rod Garner https://t.co/Bs176KKzH4

— Church Times (@ChurchTimes) July 10, 2026

The church has been an indispensable part of these United States, not least by advocating for abolition, civil rights, and the sanctity of life. The American literary canon is full of biblical allusions, and our legal system’s conception of rights rests on the reality that they are an inalienable gift from God.

For those searching for meaning in America today, however, I want to offer a framework from a congressional address by the African Methodist Episcopal reverend and US congressman Richard H. Cain from January 24, 1874. Cain artfully detailed the role of a free and diverse citizenry in the American experiment:

I believe Almighty God has placed both [Black and white] races on this broad theater of activity, where thoughts and opinions are freely expressed, where we may grasp every idea of manhood, where we may take hold of every truth and develop every art and science that can advance the prosperity of the nation. I believe God designed us to live here together on this continent, and in no other place, to develop this great idea that all men are the children of one Father. We are here to work out the grand experiment…by the development in us of the rights that belong to us, and the performance of the duties that we owe each other. Our interests are bound up in this country. Here we intend to stay and work out the problem of progress and education and civilization.

Cain understood that none of us were placed here by chance. God has filled our every step on this land with purpose (Acts 17:26). In Christ, he has removed “the dividing wall of hostility” (Eph. 2:14), and as Christians, we should work tirelessly to ensure, in Cain’s words, that there’s “no antagonism between the races, no friction that should destroy their peace and prosperity.” That kingdom unity is an imperative for us, and the sins of other Christians don’t relieve us from this duty.

But as we celebrate the 250th anniversary of the United States, the American church is in grave danger of negligently missing the moment. Christians should be leading in social innovation to address the opportunities and dangers of artificial intelligence, to remedy the devastating childhood literacy crisis, and to make peace in a war of the sexes that’s exacerbating our loneliness epidemic. Instead, the church is stuck relitigating questions settled long ago. We’re still debating whether social justice can be biblically sound, long after the abolition and Civil Rights movements unequivocally answered in the affirmative. We’re still imagining that a political party or the right president can save us, pretending government can fix communities full of broken families. 

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At our country’s 250th anniversary, Christians can—and must—model charitable unity amid diversity, @JustinEGiboney writes.https://t.co/ocE9pvUofw

— Christianity Today (@CTmagazine) July 4, 2026

The questions that define civilizations don’t always announce themselves cleanly. They can arrive wrapped in the language of progress—faster, smarter, more efficient—until one day we realize that what has arrived isn’t what we wanted.

In the case of artificial intelligence, choices made in boardrooms and research labs will have far-reaching consequences. We need to understand that clearly, before the changes become irreversible. Even more, to make serious decisions about our future, we need to state the moral definitions of what it means to be human and the limits on AI’s influence on the social order.

AI development is outpacing ethical deliberation, and people are already being harmed. We’ve seen teens counseled toward suicide, a proliferation of child sex-abuse material and communities strained by sprawling data centers. And that’s only what’s come to light. This technology is permeating our lives in ways beyond our awareness. The risks of AI superintelligence run from economic upheaval to the concentration of power in the hands of whatever corporation or government wins the AI technology race.

At the same time, we have to see clearly the good of AI. 

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We need a Christian vision for the future of AI. The development of the technology is beginning to outpace ethical deliberation, writes @revwalterkimhttps://t.co/mFl7oPAl8C

— Wall Street Journal Opinion (@WSJopinion) July 10, 2026

The Church of England this week welcomed an announcement of a government consultation in the autumn on the potential for including religious education (RE) in the National Curriculum.

Earlier this year, the National Society praised the Government’s announcement of a £4-billion investment in Special Educational Needs and Disabilities (SEND) provision, which, it said, chimed with its “core mission” (News, 23 February).

The Church says that it will respond to the consultation on RE in the autumn, and that the National Society, which is the education office for the C of E and the Church in Wales, will work closely with its diocesan partners in the mean time.

RE currently sits outside the national curriculum, and decisions about what is taught are taken locally. But the Education Secretary, Bridget Phillipson, has now announced that consensus has been reached among those “representing the full spectrum of religion in this country”, including the Church.

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The Church of England this week welcomed an announcement of a government consultation in the autumn on the potential for including religious education (RE) in the National Curriculum 🍎✏️#RE #Curriculum #churchnews #churchtimes https://t.co/4AiKVtHW6o

— Church Times (@ChurchTimes) July 8, 2026

A pediatrician recently asked one of Emily Harrison’s children a logical question during pre-exam paperwork: Do you have a smartphone?

Doctors often ask children practical questions, such as whether they’re getting enough sleep, have seen changes in their appetites or have started playing sports. These days, they may ask about anxiety or depression.

A smartphone question makes sense after years of research into how these devices, and social media programs, affect mental and physical health. The question is why are church leaders not discussing these issues in sermons and education programs, said Harrison, author of the Dear Christian Parent online newsletter. 

“This is a safety issue, yet we’re hesitant to say it’s a safety issue,” she said, reached by Zoom.

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Mental health professionals and parents say they're worried about children spending too much time on devices. What we know about potential harm and how to start making changes.https://t.co/LvDFwuypix pic.twitter.com/YzF5BmmbwC

— WMUR TV (@WMUR9) July 8, 2026

Wendell Gilliard spent the hottest days of his childhood summers praying for a cool breeze.

Gilliard, a state lawmaker who represents parts of the peninsula and West Ashley in the S.C. House of Representatives, grew up in Charleston’s low-income housing before it had air conditioning. His family would cool off by purchasing a large block of ice and setting it in the middle of a room surrounded by fans and open windows.

“ That was our air conditioning,” Gilliard recalled. “Mom would always say, ‘ You need to stay still and pray for a cool breeze.’   Then, when everybody stayed still in that one room, you would notice the curtain would pick up from the breeze, and everything changed.”

Charleston Housing Authority properties now have air conditioning, but many households across the state still don’t. As South Carolina enters the dog days of summer, heat-vulnerable residents — who are predominantly elderly, those with chronic illnesses and the “homebound,” per the S.C. Department of Public Health — face life-threatening risks.

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July through mid-August are historically the hottest time of year in South Carolina. For some households, the dog days of summer can be deadly — a risk that's growing with each passing year. https://t.co/DTeNvoEZck

— The Post and Courier (@postandcourier) July 9, 2026

[Gavin] Francis consistently challenges the labelling effect of standard diagnostic manuals, and the danger of “diagnostic creep”. “If we were able to hold the labels more lightly, aware of the human tendencies they oversimplify, would we be able to create a society more accepting of difference? Might it be less stigmatising, but also more hopeful, and more open to recovery?”

Religion appears from time to time. People who attend religious services evidently have a 20 per cent lower rate of depression than others. There is something priestly in the role of psychiatrist, “in that it concerns questions of doubt, faith and love”. More fundamentally, the author conveys a marvellous sense of wonder at the miracle and mystery of the human body and mind: “Wonder fosters humility, compassion and reverence for life — the cornerstones of all the major world religions, and fundamental qualities for the effective practice of medicine.”

Those involved in pastoral care can learn much from Francis’s account of his practice, and not least his insistence on the central place of kindness and compassion.

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"Those involved in pastoral care can learn much from Francis’s account of his practice, and not least his insistence on the central place of kindness and compassion"

📚 Philip Welsh welcomes a GP’s reflections on mental-health issues#books https://t.co/LHAmMaRnUM

— Church Times (@ChurchTimes) July 7, 2026

Someday real soon, most of us — starting with young adults — will carry an always-on AI. This agent will help us navigate our journeys, answer our questions, tutor and teach us new skills, remember people we have met before, remind us of what we once knew before, offer advice and recommendations, do simple errands, and remember everything we say and do. Before long, it will know us better than we know ourselves. It will be our exoself.

While we will use more than one agent, we’ll primarily favor just one that knows us best. Always-on means this agent is listening, watching, tracking, present during all our waking hours, and maybe even while we sleep. We will allow this intimate access to our inner life because it gives us superpowers: knowledge, judgment, decisiveness, confidence, and most important, speed. We will feel productive, creative, smart, capable, and on top of it when it is on. When it is off, we will feel amputated.

This entity is clearly not our self. But at the same time, this always-on AI will be so close to us, understanding us so well and so deeply — better than almost any human could — that it will not be an other, or an outsider either. It can model us too well to be an other. It will be an exoself: something in between our self and an other self. Neither us, but also not outside of us. A new category.

It won’t feel strange, because we don’t feel strange wearing eyeglasses all day, or hearing aids, or carrying a computer in our pockets. Machines like this have been moving closer to us since they were invented. Smart machines started out as room-sized apparatus, then moved nearer as appliances alongside a desk, then onto the desktop in front of us, then onto our laps, then into our pockets — and soon, they will sit on our skin, perhaps on our heads. We already see prototypes of smart glasses, where the exoself can perch, whispering into our ears and illuminating our eyes.

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I write about the controversial idea of an "exoself" as if it were inevitable: https://t.co/nds5pW2b0r

— Kevin Kelly (@kevin2kelly) July 7, 2026

As you read this sentence, circuits in your brain are adjusting your posture, controlling your breathing, and transforming lines and curves on the screen into recognizable words. Most of this processing is invisible to you. But some of what takes place in your brain you do have access to—an image that pops into your head, or a deliberate plan you make about where to go shopping. Neuroscientists and philosophers sometimes refer to the latter type of brain activity as “consciously accessible,” to distinguish it from all the other processing that goes on unconsciously. This activity has special properties: we can describe it, control it, and use it for deliberate reasoning, in contrast to all the automatic processing that goes on without our awareness.

In a new paper, we present evidence that a similar distinction has emerged in modern language models like Claude. We find that Claude has developed a small collection of internal neural patterns that, compared to all its other internal processing, play a special role.

We call the collection of these patterns the J-space—named after the technique we used to find them, involving a mathematical concept called the Jacobian. Each J-space pattern is linked to a particular word. But when one of these patterns lights up, it doesn’t mean the model is saying that word—just that the word is on its mind. If you’ve heard of language models having a “scratchpad” or “chain of thought”—text they write to themselves while reasoning—the J-space is something different. It operates silently, in the model’s internal neural activations, allowing the model to think about a concept without writing it down. Notably, the J-space wasn’t designed or programmed by us, but instead emerged on its own during Claude’s training process.

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Wow! Unexpected results from Anthropic's experiments in exposing the inner thoughts of Claude. They call its unconscious a J-space. The short video they made is good place to start. https://t.co/07cr8aJlxr

— Kevin Kelly (@kevin2kelly) July 8, 2026

The Ukraine war may be entering a dangerous new phase as an embattled Russia appears to be weighing whether to escalate the conflict with limited strikes or military incursions against European NATO countries such as the Baltic states or Poland — betting that the United States wouldn’t intervene.

“I’d say escalatory risk is real, and growing — mostly because [Russian President Vladimir] Putin is under growing pressure at home and losing on the battlefield,” said former CIA director William Burns in a message to me Monday. The United States has been sharing warnings about the growing danger with European allies for the past month, officials told me.

We’re watching a demonstration of how wars can leap the bounds of what strategists call “agreed battle” and become global catastrophes. With Russia caught in a meat grinder in eastern Ukraine, suffering more than 30,000 casualties a month to Kyiv’s drones, the danger is that Putin will try a breakout against the NATO alliance that he claims is his real adversary — at a moment when the United States is less engaged than at any time in the alliance’s history.

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Europe braces for a Russian provocationhttps://t.co/roGYB9LLbN

— Tarık Oğuzlu (@TarikOguzlu) July 7, 2026

From the start, 250 years ago, America’s founders believed that their republic would shine out as an example to all humanity. But the republic was also an experiment, and they feared that it could soon collapse into disorder or tyranny. Such has been the dance throughout America’s extraordinary history. Slavery and xenophobia, corruption and robber barons, civil war and world war have all jostled the republic even as America rose to become the beacon of the free world.

On July 4th Americans are celebrating their semiquincentennial. All those syllables rebut the founders’ gloom. Far from succumbing to tyranny, America saved the world from tyrants three times over. Glorious disorder created a dynamism that has long sustained America as a superpower. Dominance comes with temptations, but the United States has by and large held out republican virtues as the salvation of people everywhere.

Yet this birthday comes at another anxious moment in America’s story. Virtue is under threat and talk of decline is in the air. Even as citizens celebrate together, public life is scarred by division. America is demolishing the world order that it created after the defeat of fascism in 1945. The restless republic is opening a new chapter, but does that signal retreat, as some Americans worry, or instead herald a renewal?

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America saved the world from tyrants three times over. Its economic dynamism has long sustained it as a superpower. By and large it has held out republican virtues as the salvation of people everywhere https://t.co/19Rn9DI67F

— The Economist (@TheEconomist) July 6, 2026

During his 1984 trip to China, President Ronald Reagan spoke to Chinese college students of America’s commitment to the “self-evident truths” of its founding. Reading from the Declaration of Independence, he affirmed America’s foundational moral principles: All humans are created equal, and valued equally, by God. God grants every person on earth certain inalienable rights, including the rights to life, liberty, and the pursuit of happiness.  

President Reagan emphasized the importance of religion in living out these truths: “[Our faith is] why we wish well for others. It’s why it grieves us when we hear of people who cannot live up to their full potential.” Americans, he said, have even used their freedom to fight and die while protecting the freedom of others. 

He told the students that their American peers had “committed to memory” the self-evident truths of the Declaration. His implicit message was that America’s students know that human equality, freedom, and dignity are given by God and not by the state. The state’s duty is to secure the inalienable rights of its citizens, especially religious freedom.  

No American president could truthfully make such a statement today. Two hundred and fifty years since our nation’s founding, the public conscience has begun to replace its fidelity to inalienable rights and religious freedom with a state-enforced commitment to radical human autonomy. The reasons for this authoritarian shift are not new, but its emergence in the mainstream is led by the Democratic Party and our elite educational institutions.  

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https://t.co/4E3naneYGj Two hundred and fifty years since our nation’s founding, the public conscience has begun to replace its fidelity to inalienable rights and religious freedom with a state-enforced commitment to radical human autonomy.

— Public Discourse (@PublicDiscourse) July 1, 2026

In the Gettysburg Address, Abraham Lincoln said America was “conceived in liberty.” Today we might call that our country’s unique selling proposition. While other nations emphasized biological unity, America in the 20th century finally became a liberty theme park where people of all skin colors and ethnicities could together enjoy the thrill rides of building families and careers. 

On our national roller coaster, we’ve had the right to wave hands as long as we do not hit the noses of our neighbors. George Washington defined this liberty theme park well in a Bible-oriented letter to a Jewish synagogue in 1790: “Everyone shall sit in safety under his own vine and fig tree and there shall be none to make him afraid” (an allusion to Micah 4:4).

Legal racial segregation has disappeared, but on our 250th anniversary tomorrow, we should remember a roadblock that appeared shortly before our 200th: In 1973, the US Supreme Court ruled that unborn children had no right to life. A redefinition of liberty followed in Justice Anthony Kennedy’s 1992 defense of abortion: “At the heart of liberty is the right to define one’s own concept of existence, of meaning, of the universe, and of the mystery of human life.” 

Earlier, liberty meant “live and let live”—but live within a common reality that does not include file cabinets marked “my facts” and “your facts.” That’s not true now. Post-Kennedy and within postmodernism, we feel entitled to live with internet algorithms that feed us only the news we feel fit to imprint on our brains.

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https://t.co/AKOUNAujbW Still a Restless Nation, Unless We Rest in God

— Ken Ragsdale (@ken_ragsdale) July 4, 2026