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St. Peter’s bones? Maintenance worker makes surprising discovery

September 13, 2017 CNA Daily News 1

Rome, Italy, Sep 13, 2017 / 06:02 am (CNA/EWTN News).- During routine restoration of a nearly 1000 year-old church, a worker discovered bone fragments in clay pots – which may belong to St. Peter, three other popes, and four early Church martyrs.

“There were two clay pots which were inscribed with the names of early popes – Peter, Felix, Callixtus and Cornelius,” the worker told Italian television channel Rai Uno, according to the Telegraph.

“I’m not an archaeologist but I understood immediately that they were very old. Looking at them, I felt very emotional.”

The existence of the bone fragments has been known for centuries, but they had never been found. Inside the church of Santa Maria in Cappella, a stone inscription recorded the remains, indicating that the relics where kept alongside a piece of fabric taken from the dress of the Blessed Virgin Mary.

Due to structural problems, the church has been closed for 35 years. As part of routine maintenance, the worker discovered the bones under a marble slab behind the altar.

The worker then notified Deacon Massimiliano Floridi, who handed the remains over to the Vatican. Church officials have not yet commented on the bones’ authenticity.

“We’re waiting for a detailed study to be undertaken. A DNA comparison between these bones and those kept by the Vatican would shed light on the issue,” the deacon said.

Santa Maria Church in Cappella is located in the district of Trastevere, Rome, near the Tiber River. Consecrated in 1090 by Pope Urban II, the church is home to many other historical and artistic treasures, including ceramics and murals dating back to the fourth century.

The church also includes a fragment of the episcopal chair, which was once a temporary seat of the Papal Consistory – a formal gathering of the College of Cardinals as called by the pope.

Some have theorized that the relics were moved to the church for protection under the rule of Pope Urban II. During a schism, the legitimacy of Pope Urban II was challenged by Clement III, who was an anti-pope backed by Emperor Henry IV. 

[…]

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News Briefs

Stories of Fr. Stanley Rother, from those who knew him

September 13, 2017 CNA Daily News 0

Oklahoma City, Okla., Sep 13, 2017 / 03:16 am (CNA).- Unlikely. 

It’s a word often used to describe the story of Fr. Stanley Rother, an unlikely priest who came from an unlikely place in the middle of Oklahoma to take on an unlikely task and die an unlikely death, who is now on the unlikely path of becoming a canonized saint.  

All of it certainly seemed unlikely, at least for a while, to Fr. Stanley’s little sister, Sr. Marita, who has been a religious sister since the age of 17. 

One never really considers that saints could be found within one’s own family, Sister Marita told CNA. 

“As young people, when we learned about the saints, their backgrounds, why they became a saint, we said: ‘How did they do it? We could never do that!’” Sr. Marita recalled. 

“And then you see something like this in reality, and it puts a whole new perspective on life, on God’s purpose in our life and why we’re here.” 

Sr. Marita’s big brother will be beatified in Oklahoma City on September 23. Pope Francis officially recognized his martyrdom, clearing the way for his beatification, in December 2016. 

Fr. Stanley was killed in 1981 while serving at a mission parish in Guatemala, at which he had been stationed for 13 years. While at the mission, he had built schools, hospitals, wells and a Catholic radio station, as well as a strong rapport with and love for the people there. In the midst of Guatemala’s civil war, Fr. Stanley briefly left the country in 1981, but returned to be with his parishioners, which cost him his life. 

For those who knew him as he was growing up, the idea that Stanley would become a great leader in the faith on the path to canonization would have seemed, well, unlikely. 

Growing up with quiet, ‘occasionally ornery’ Stanley

“He was quiet, kind of bashful in a sense, so was I,” Sr. Marita said. “Introverted or whatever you want to call it.” 

She said she remembered teachers calling Stanley, herself and their next brother Jim the “three little bears” at school “because we were just like stairsteps” – very close in age.

Stanley was well-behaved – they all were – at school, said Sr. Marita, because in a the small German Catholic town of Okarche, Oklahoma, surrounded by siblings and cousins and relatives, word spread fast if you decided to act up. 

But that doesn’t mean they wouldn’t get up to the occasional “ornery” thing on the farm, Sr. Marita added. 

One time in particular stood out to her. She was checking the hen house for eggs with Stanley when he asked her to reach up and check under a hen that she was sure had already been checked. 

“And I said ‘well you just did it,’ and he said ‘I didn’t do that one.’ So I reached in,” Sr. Marita recalled. 

But instead of grabbing a chicken egg, she got a hold of a big (non-venomous) bull snake that had been hiding out in the chicken house.  

“And that made me really mad at him, so I chased him to the house for it,” Sr. Marita recalled. 

“He got halfway there and I picked up a can from the yard and flung it at him…and it hit him right over the eye. He had a scar there the rest of his life,” she said. “I got in trouble for that one, because I could have hit him in the eye.”

“But that was probably the orneriest thing he did. That was such a scare for me, and he thought it was so funny, and he knew that it wouldn’t hurt me,” she said, laughing. 

Stanley was busy helping his parents on the farm, and became president of the school’s chapter of Future Farmers of America, an agricultural club. 

He was talented at farming, Sr. Marita said, but he couldn’t ignore God’s call. 

Fostering a vocation 

There are some things about Fr. Stanley’s story that are not so unlikely. 

The fact that his vocation was fostered in the family home in Okarche, Oklahoma, where life revolved around family, farming, and the Catholic schools and parishes, seems very likely. 

In fact, there was a lot of discernment about vocations within the Rother family. Sr. Marita said she doesn’t remember who told their parents first, but she and Stanley both declared that they were pursuing vocations the same summer – he would enter seminary, and she would enter religious life. Stanley had just finished high school, and Sr. Marita still had a year left. They hadn’t discussed their decisions with each other before telling their parents. 

“We never talked about it that much in the family,” she said, as far as discerning vocations. 

But they were surrounded by family and friends who shared their morals and values, and they prayed together daily. 

“We went to Mass, and any time there was prayer in the church we were there. The school was a tremendous support as far as building on what the family had done, and the rosary in our family was an everyday occurrence,” Sr. Marita said. 

“After our evening meal we knew that we would kneel for a good 20 minutes, it was our prayer time. And I don’t think we realized the importance of that until we moved on in life.” 

The Rother’s parents, Franz and Gertrude, were supportive of their vocations, although they did report that the dinner table felt a little lonelier when it suddenly shrank from six to four. 

Bright, but in unexpected ways 

Never much for academics, Stanley would struggle when he entered seminary in San Antonio, Texas. 

Latin was particularly difficult for him, so much so that he ended up failing out of his first seminary. When he returned to his home diocese, they offered him a second chance at Mount St. Mary’s Seminary in Emmitsburg, Maryland. 

There, he was able to receive the tutoring he needed to eventually graduate and be ordained. 

Fr. Donald Wolf is the second cousin of Fr. Stanley Rother, on his mother’s side. Fr. Wolf told CNA that while everyone would “make a big deal” out of Fr. Stanley’s “not being very bright” academically, Fr. Stanley excelled in other areas. 

“Everybody makes a big deal of the fact that he was asked to leave the seminary, he was never any good at Latin, and his studies were just not the first thing on his mind,” Fr. Wolf said. 

“But he was, as his father was, a really really good mechanic. Not just that he kind of knew how to fix things, I mean he was really brilliant at that kind of stuff, and really really capable,” he recalled. 

“So one of the things that marked his life was his mastery of those things – carpentry and masonry and plumbing and mechanics in a really remarkable way. So he did not think of himself as a failure, nor did his family. It was one of those attributes which his father had times 10 – his ability to solve problems, and his sense that he could do anything.” 

The perfect fit: called to mission

When Stanley was still in seminary, Pope St. John XXIII asked the churches of North America to establish missions in Central America. Soon after, the diocese of Oklahoma City and the Diocese of Tulsa established a mission in Santiago Atitlan in Guatemala, a poor rural community of mostly indigenous people.

Five years after he was ordained, Fr. Stanley asked to join the mission team, where he would spend the next 13 years of his life.

Although Guatemala was a long way from Okarche, the decision seemed to make sense to everyone – priests, family and Fr. Stanley himself believed this mission would be a “perfect fit,” Fr. Wolf said. 

“Part of that was he just never fit in very well around here” as a priest in the diocese, Fr. Wolf said.  

“He wasn’t very articulate, he wasn’t pushing for change everywhere, he wasn’t one of those guys who could attract notice…so when he volunteered to go to the mission, to do the kind of things that he could do well – taking care of the mechanical needs, taking care of the plants, making sure the plumbing worked and that the electricity stays on – everyone figured that was a perfect position for him, and he figured that it was a perfect position for him.”

Fr. Stanley, tri-lingual pastor extraordinaire

For Sr. Marita, however, finding out her brother volunteered to go on mission to Guatemala was kind of a shock. The two had had limited contact since joining religious life, and communicated mostly through letters, in which Fr. Stanley never expressed a desire for the missions.

“I had no idea he was leaning in that direction,” she recalled. 

It wasn’t until she was able to visit him in Guatemala – once in 1973 and again in 1978 – that she was able to watch him in action and see how well it suited him. 

By that time, Stanley, the Latin flunkie, had mastered Spanish and the local native Tzutuhil dialect, and had won over the hearts of the people, who seemed to swarm around him everywhere he went, she recalled. 

“To see him in that vein was a grace, because I did not know that about him, how compassionate he was with people, how he responded with the young people, they would flock around him, come to chat when they saw him coming down the road.”

She said she remembered watching him help some young people fix a truck that had broken down – a chance to use his master mechanical skills. During his time at the mission, he also built a farmers’ co-op, a school, a hospital, and the first Catholic radio station, which was used for transmitting catechesis to the even more remote villages.

“He evolved very quickly into his role as pastor, as someone who was tri-lingual. He was, it would appear, perfectly equipped to take care of the challenges of the people in the middle of the challenges of that place,” Fr. Wolf said. 

‘Absolute, resolute stubbornness’

Over the years, the violence of an ongoing Guatemalan civil war inched closer to Fr. Stanley’s once-peaceful village. Disappearances, killings and danger soon became a part of daily life, but Fr. Stanley remained steadfast and supportive of his people.

“The shepherd cannot run at the first sign of danger,” Fr. Stanley wrote in a letter home, which would become his signature quote.  

“Pray for us that we may be a sign of the love of Christ for our people, that our presence among them will fortify them to endure these sufferings in preparation for the coming of the Kingdom.”

In 1980-1981, the situation reached a boiling point. At the behest of friends and family and with his name on a hit list, Fr. Stanley returned to Oklahoma for a few months in January 1981. But as the weeks and months went on and as Easter approached, he was anxious to get back to the mission. 

“He really did become one of them, and they claimed him as one of them, so when you leave someone you really love, you want to be there for them,” Sr. Marita said. 

In Guatemala, Holy Week is “a lived experience, it’s not just portrayal, so he wanted to be back for that, and celebrate that with them,” Sr. Marita recalled.

Sr. Marita was able to visit Fr. Stanley while he was home that winter. It was the last time she would see her older brother alive. 

“As we talked about it, I realized more and more, that no matter what any of us said, he knew that he had to listen to how God was speaking to him (and return). And we accepted that, we weren’t too surprised that that was what he wanted to do.” 

But not everyone was so supportive of his decision. Fr. Wolf said for years, many people, including people within the family, considered Fr. Stanley’s decision to leave the safety of the United States and face almost certain death as another sign that he just wasn’t very bright. 

“One of my uncles in particular just was not at all impressed with Stanley’s decision to do this,” Fr. Wolf said. 

Still, it wasn’t surprising to anyone who knew Fr. Stanley or the Rother family that once his mind was made up, there was little anyone could do to change it. 

“One of the attributes of the Rother family – just ask around – is absolute, resolute stubbornness that they’re going to do what they’re going to do,” he said. 

“And the Lord builds the supernatural upon the natural, and that was one of the natural attributes that he worked with, because Stanley was not going to be deterred.” 

“But if you ever spent 10 minutes with his father you’d know that that’s something he came by perfectly naturally. His father, his father’s brothers, my mother, her brothers and sister – I mean it is a pretty tough crowd,” Fr. Wolf added with a laugh. 

So Fr. Stanley returned in time to celebrate Easter with his people. A few months later, at 1:30 in the morning on July 28, 1981, three armed hitmen broke into the rectory where Fr. Stanley was sleeping. They were known for their kidnappings, and wanted to turn Father Stanley into one of “the missing.”

Not wanting to endanger the others at the parish mission, Fr. Stanley struggled but did not call for help. Fifteen minutes and two gunshots later, Fr. Stanley was dead. The men fled the mission grounds.

Fr. Stanley’s legacy 

While the rest of Fr. Stanley’s body was buried in Okarche, his heart remained in Guatemala, and will become a relic once he’s beatified. 

Sr. Marita said that in Guatemala, they were quick to call him a martyr, while the legacy of her brother’s witness continued to grow in Oklahoma over the years. 

“Bishop (Eusebius) Beltran told my parents that he’ll be considered a saint one day, and they felt very strong about it, they had that to dream about at least before they died,” she said. 

Gertrude Rother would pass away in 1987, just a few years after her son, and Franz Rother died in 2000. The Archdiocese of Oklahoma City officially started working on the cause of Fr. Stanley in 2007, though the church in Guatemala had already gotten it off the ground. 

“When they started doing the interviewing it became more of a reality to everybody, that it would be for promoting his cause,” Sr. Marita said. 

“It really is difficult for me to express in certain terms, but I am deeply grateful and proud of him. It’s an awesome experience, one that you would never dream of in your own family,” she said. 

When asked what she hoped others learned from her brother’s witness, Sr. Marita said she hoped they would notice the steadfast faith with which he answered the call of God and gave his last breath serving others. 

“It goes way back to his ordination card, which said: ‘For myself I am a Christian, for the sake of others I am a priest,’” she said. 

“I feel like he really lived that out. I think young people today don’t know if they’re called to the priesthood or religious life, but we have to listen to the first call – come follow me – and then every day continue to follow him and hear that call from him.” 

Fr. Wolf echoed her sentiments. 

“It was his yes to what he was called to,” he said, “that manifests itself with his desire to remain there and to serve the people.” 

“But it began when he said yes to his first invitation to vocation, when he said yes even after failing out of seminary, when he said yes at his ordination, and when he said yes to going to the mission and his yes to remain there after all the other Oklahomans had left.” 

Fr. Rother will be beatified Sept. 23 at the Cox Convention Center in Oklahoma City. The Mass will be celebrated by Cardinal Angelo Amato, prefect of the Congregation for the Causes of Saints, and concelebrated by Archbishop Paul Coakley of Oklahoma City.  

It will likely be a fitting celebration for a life of most unlikely circumstances.

[…]

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News Briefs

Bishop Mark Hagemoen transferred to Saskatoon diocese

September 12, 2017 CNA Daily News 0

Saskatoon, Canada, Sep 12, 2017 / 04:35 pm (CNA/EWTN News).- Bishop Mark Hagemoen of Mackenzie-Fort Smith was on Tuesday named as Bishop of Saskatoon, which covers a large portion of south-central Saskatchewan, one of Canada’s prairie provinces.

“Of course, I respond with obedience and enthusiasm to this new appointment, and I look forward to serving the People of God of the Diocese of Saskatoon as their new bishop. They have waited a year for this appointment, and I will strive to serve them to the best of my ability, with great help from Almighty God,” Bishop Hagemoen wrote in a Sept. 12 letter to the people of the Mackenzie-Fort Smith diocese.

He added that he regrets having to leave the Diocese of Mackenzie-Fort Smith, and that “the news comes at a time when we are in the midst of many developments and projects,” which will continue.

Bishop Hagemoen was born in Vancouver in 1961, and obtained a bachelor’s degree from the University of British Columbia in 1983. After completing his undergraduate, he travelled for a year throughout southeast Asia, the Middle East, and Europe, before entering seminary.

He attended seminary at St. Peter’s in London, Ontario, and was ordained a priest of the Archdiocese of Vancouver in 1990. He served for 10 years as director of youth ministry, and as a parish pastor, vicar general, episcopal vicar, and head of two Catholic schools.

In 2007 he was named a monsignor.

He also studied youth ministry in the US, and earned a doctorate from Trinity Western University in 2007.

In 2013 he was appointed Bishop of Mackenzie-Fort Smith, and was consecrated a bishop. The Mackenzie-Fort Smith diocese is centered in the Northwest Territories, and also includes parts of Nunavut and Saskatchewan.

His ministry has focused on Canada’s indigenous peoples, the new evangelization, youth ministry, and Catholic schools.

Bishop Hagemoen told the Saskatoon diocese’s publication that most Catholics in the Mackenzie-Fort Smith diocese are indigenous, and that “In my whole way of approaching pastoral ministry, I have been shaped by walking with our Aboriginal people here. In terms of how I pastor, and how I approach things, that has been a real gift.”

He said that “The diocese of Saskatoon seems to be a very dynamic diocese, with a rich history, a strong Catholic legacy and culture, and I am looking forward to contributing to that legacy with all my might and energy, as well as I can, with the help of almighty God.”

Bishop Hagemoen was among the six bishops of Alberta and the Northwest Territories who issued guidelines in September 2016 directing “authentic and effective pastoral accompaniment” of the divorced-and-remarried.

A response to Pope Francis’ summons in Amoris laetitia for guidelines about pastoral accompaniment, the document clarified that the belief “that there has been a change in practice by the Church, such that now the reception of Holy Communion at Mass by persons who are divorced and civilly remarried is possible if they simply have a conversation with a priest” is “erroneous”.

Saskatoon’s last bishop, Donald Bolen, was transferred to the Archdiocese of Regina in July 2016.

[…]

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She wanted to be euthanized – but changed her mind after meeting Pope Francis

September 12, 2017 CNA Daily News 0

Bogotá, Colombia, Sep 12, 2017 / 03:09 pm (CNA).- Consuelo del Socorro Córdoba is a Colombian woman who had made up her mind to be euthanized because of the serious illnesses caused by an acid attack she suffered in 2001.

But after meeting Pope Francis on Sept. 9 during his trip to the Colombia, she gave up her intention to end her life.

The woman, who suffers from toxoplasmosis – a very serious infection that affects the brain – has undergone 87 surgeries. Speaking to CNN en Español she told how she met Pope Francis at the Apostolic Nuntiature in Bogota.

Lo que le dijo el papa Francisco a esta víctima de ataque con ácido le cambió la vida https://t.co/0wyeh1jOeZ @patriciajaniot pic.twitter.com/g7wVmeWIcT

— CNN en Español (@CNNEE) September 10, 2017

“I was the first in line and the first one he greeted was me. He gave me a hug,” she said. “I’m happy, I told him I was going to get euthanized, to help me, and he told me no, that I was not going to do that. He told me I was very brave and very pretty.”

Since the attack this woman has undergone 87 operations, but there are still six more to go since she cannot consume solid food.

This encounter with Pope Francis, she said “completely changed” her. “Now I do want to live and I need the whole world to know.”

“Thanks be to God this miracle could take place, that I could be here,” the woman shared, who still needs several thousand dollars for her treatment.

“I decided to get euthanized Sept. 29. I have the letter here. Here in Teusaquillo, Dr. Gustavo Quiñones was going to give me the injection, but I’m not going to get it anymore,” she said.

Pope Francis’ Sept. 6-11 trip to Colombia follows apostolic visits by two of his predecessors, Bl. Paul VI and St. John Paul II. During his visit, he met with the country’s civil leaders, addressed Latin American bishops, spoke to men and women religious, and made a plea for an end to violence and human trafficking in the region.

[…]

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News Briefs

Archbishop Chaput on the enduring legacy of Veritatis splendor

September 12, 2017 CNA Daily News 0

Philadelphia, Pa., Sep 12, 2017 / 02:09 pm (CNA/EWTN News).- This week, First Things published “The Splendor of Truth in 2017”, an essay by Archbishop Charles Chaput of Philadelphia on St. John Paul II’s 1993 encyclical on fundamental questions regarding the Church’s moral teaching, Veritatis splendor.

 
In an interview with Catholic News Agency’s editor in chief JD Flynn, Archbishop Chaput discussed the enduring importance of Veritatis splendor:
 

You’ve written that “the wisdom of Veritatis splendor is more urgently needed than ever.” Why? What problems have compounded since its release?

We live in a liquid time. That’s how the late philosopher Zygmunt Bauman described it: “liquid modernity.” Changes in technology, science and culture now happen very rapidly. It’s hard to find firm ground where we can stand and make sense of things. The resulting confusion can undermine our beliefs about the meaning of our lives. It becomes easy to think that the basic character of the world, the nature of good and evil, the moral standards for human behavior, have somehow changed and become more ambiguous, more dependent on circumstances. But they haven’t.

Permanent truths about right and wrong govern our lives. The genius of Veritatis splendor is how persuasively it reminds us of that fact, and calls us back to what Augustine called the “tranquility of order” in our souls.

I’ve been thinking a lot about the Reformation lately because we mark its 500th anniversary next month. It’s striking how closely the moods of then and now resemble each other – not in the specific details, but the general spirit of unrest and anticipation. Something’s coming. People can feel it, some sort of “second Reformation” or deep realignment in the way we engage each other and the world. That’s a great opportunity for Christian hope and witness. Of course it also comes with some perils. This makes a strong grasp of truth all the more vital.

Nearly 25 years later, how has Veritatis splendor been received in the Church in the United States?

People have a natural thirst for solid ground and clarity. Among faithful young Catholic scholars, it’s been received very well. Actually, like water in a desert.

Has it had its intended effect? What fruit has it borne in the Church and in the world?

There’s been a long civil war in the Church over the meaning of Vatican II. It’s still with us. It probably won’t end until my generation – the boomers – moves on, because persons who actually lived through the council years tend to have a deep investment in their particular version of what the council did and meant.

Veritatis splendor is very much a fruit of the [Second Vatican] Council. Its immense value is its reaffirmation of the existence of permanent truths, its rejection of moral ambiguity, and the beauty of its presentation of truth as a source of Christian freedom and joy. So I don’t have any doubt that it will be remembered as one of the great papal contributions to Catholic life and thought.

Pope Francis has often warned against “moral pharisaism.” Is he criticizing the kind of moralistic legalism that John Paul II addressed in Veritatis splendor and elsewhere?

Pope Francis is exactly right that a religion which exhausts itself in moral rules and intellectual doctrines is dead and deadening. The heart of our faith is a personal relationship with Jesus Christ and then living out Christ’s love in the way we treat others. If we don’t do that, then our faith is really just an empty shell.

But Jesus also clearly said that he didn’t come to abolish the commandments or absolve anyone from the obligations of God’s law. That’s because God’s law is an expression of God’s love, even when it makes us uncomfortable. The laws of right and wrong are guide-rails meant to lead us to self-mastery, freedom and joy.

How should ordinary Catholics understand the relationship between truth, freedom, and happiness? How should this impact the way the Church “accompanies” those impacted by moral relativism?

Jesus said it himself: The truth will make us free. He also said that he himself is the way, the truth and the life – the source of lasting happiness. If we don’t know and walk with Jesus, everything else in our religious life is just noise. But note that Jesus accompanies us with a specific purpose: to love us, teach us and lead us home to heaven. Likewise, that’s our privilege and task with others. We need to listen to and understand the burdens of others, and treat them with prudence and respect. But there’s no real love, no authentic mercy, in remaining silent with those we accompany when they need to hear the truth.

What does Veritatis splendor have to say to the most visible moral issues of our time: especially abortion, the redefinition of marriage, and confusion about gender identity?

Issues like the redefinition of marriage and turmoil over gender identity were much less prominent 25 years ago. John Paul did speak frequently against abortion and eloquently in defense of the sanctity of life, especially in his encyclical Evangelium Vitae. Veritatis splendor is really about the framework, the basic architecture, of Catholic moral reasoning rather than specific issues. So it serves as a foundation for those other crucial matters, and it’s doubly important for that reason.

You write about totalitarianism caused by “casuistry, poisonous political thought, and systematic intellectual deceit” in other parts of the world. Can the United States stave that off? How do Catholics undertake their political responsibilities in a dramatically changing political and cultural landscape?

Democracy has a built-in capacity for tyranny. Tocqueville saw that clearly and said so in Democracy in America. In the United States, that natural drift toward tyranny has always been checked by the widespread practice of religious faith. As faith declines, the totalitarian current in democracy grows. Progressive political thought — or more accurately, thought that styles itself as “progressive” – can have a deeply intolerant streak. And that’s what we’re seeing now in the public discourse around sexual behavior and identity, marriage and the family, and religious liberty.

When a nation loses a firm sense of truth and its obligations, what remains, all that remains, is power and the struggle to get it. That’s reality, and democracies have no magic immunity to reality.

[…]