Monthly Archives: June 2024

CV NEWS FEED // In a recent op-ed published in The Catholic Spirit, Juekun Wen, a recent Catholic convert, shared his journey from the atheism he grew up surrounded by in China to Catholicism in the US.

I became Catholic because I am a seeker of truth, Wen wrote in his June 17 article. God planted wonderful people along my journey in my darkest hour to show me the path of light, leading me toward him.

Describing his upbringing in China, Wen recalled that his family did not practice religion. He did not encounter Christianity until he was 25. I have always been taught that nothing is valid until proven to be true, he wrote. Skepticism was my religion.

However, after finishing his studies at the University of Richmond, and working for a few years as a lab technician, Wen decided he would visit his parents before returning back to the US to attend graduate school at the University of Minnesota.

Then covid happened.

Wen was faced with either having to return to China and potentially be unable to return for graduate school, or remain in the US without a job or place to live.

I was very depressed and anxious and felt that my life had hit rock bottom. Little did I know that the Almighty had his plan for me, even though I was not one of his followers yet, he wrote.

Ultimately, Wen recalled that it was one of his undergraduate professors who came to his aid, and subsequently led him to the Catholic faith.

Upon hearing of Wens circumstance, the professor and his family, who are all Christian, offered to host Wen for as long as he needed. It was during this time that Wen began to learn about Christianity.

Wen later attended the University of Minnesota, where his professor connected him with the family that would later become his sponsors to the Catholic Church, and the future godparents to his child.

Alongside his studies, Wen discovered that the more he learned about God, the more he realized that religion and science are not in conflict.

I came to realize that the analytical method and inquisitive mindset (as my younger self would call it, being skeptical) fostered by science are powerful tools to aid one in understanding and searching for truth, he wrote, adding:

One can say that those are wonderful gifts that our Lord has bestowed upon us, to be able to search for him.

Wen now attends St Mark parish in St Paul, where he lives with his wife Lauren. They are currently expecting their first child.

Looking back now, I feel so blessed and grateful for God to put those people in my life to guide me to him, he concluded: Even when I was skeptical of his existence, God had his way of leading me to the truth and happiness.

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A journey from atheism in China to Catholicism in the United States - CatholicVote org

For many deeply religious families, atheism is unfathomable maybe even a ticket to hell.

Atheism can also be interpreted as an insult to their whole way of life and some families go as far as to try to convert non-believers.

So stories like the one youre about to read are not too uncommon.

I met my father in September of last year. I (16m) was 15 at the time and had recently lost my mom to cervical cancer.

My grandparents and two of my aunts did not want to keep taking care of me.

So instead of letting me go to my aunt out of state, they contacted the man who wanted nothing to do with me before and involved a social worker.

This meant I would have to go live with him instead of the aunt I actually knew and who did want me.

It was hard enough losing his mom and not being wanted by other relatives, but then things get worse.

What made it worse is that my father and his wife are very religious and Im not.

I was raised by an atheist mom, had a mostly atheist family and I have no interest in joining or taking part in anything religious.

Unfortunately, my father and his family try taking me to church and also get me baptized. I have refused.

Things got way more tense recently because two of my fathers other kids were questioning me on why I dont pray.

Their efforts became a full-on campaign to convert him and they didnt let up.

They got upset and tried to do all this converting stuff and theyre only middle schoolers for **** sake.

My father tried telling me I shouldnt shoot it down so quickly and he told me to give it a try and I said no.

Then his wife told me I should be grateful for a chance to be saved and Im being very stubborn and should show them respect as my parents to let them guide me into religion.

I told her they are not my parents, they are randos Im forced to live with and I will never take part in their religion ever and they need to accept that because I dont believe in God or anything.

They didnt like my closed mindedness and they were angry I spoke to them with such finality.

AITA?

Heres what people are saying.

I would recommend this, too. Its not right.

A lot of people suggested doing things that Christians stereotypically hate.

It seems so cold and unfair. Im not sure the social worker can do much.

Some people shared how they dealt with their deeply religious families.

It was great to see so many people empowering OP.

Stop trying to manipulate people!

If you liked that story, read this one about grandparents who set up a college fund for their grandkid because his parents wont, but then his parents want to use the money to cover siblings medical expenses.

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His Mom Passes And He's Sent To Live With His Very Religious Dad. Now He's Trying To Convert Him, But He Says ... - Twisted Sifter

By Our Sunday Visitor staff, June 14, 2024

Cardinal Robert Sarah delivered a speech to attendees of a sold-out event June 13 at The Catholic University of America in Washington, D.C., where he emphasized the dangers of practical atheism, calling it a great temptation in the Church today.

Practical atheism does not deny God or reject God outright, the cardinal said, but it removes God from the center of life. Criticizing the Church in Europe, Cardinal Sarah repeatedly warned of the loss of the sense of the Gospel which has permeated much of daily life in the West.

The temptation has even impacted Church leaders, tempting them to dream of being loved by the world rather than steadfastly opposing it, said the cardinal, who isprefect emeritus of the Holy Sees Congregation (now Dicastery) of Divine Worshipand the Discipline of the Sacraments, and archbishop emeritus of Conakry, Guinea.

More than 350 people attended the lecture, which was sponsored by the California-basedNapa Instituteand theCatholic Information Center, a Washington bookstore and intellectual hub. The lecture was preceded by Mass in the Crypt Church at the Basilica of the National Shrine of the Immaculate Conception, which was attended by hundreds more, organizers told Our Sunday Visitor.

In his address, Cardinal Sarah examined the contributions of Pope St. John Paul II, Pope Benedict XVI and Pope Francis in condemning practical atheism. He urged heightened vigilance against this subtle state of mind, which he dubbed a dangerous disease.

At one point, Cardinal Sarah highlighted the ongoing Synod on Synodality process in particular, questioning whether it genuinely reflects the Holy Spirits guidance.

There are voices at the synod that are not speaking within the sensus fidei, the sense of the faith the cardinal said. He elaborated, Just because someone identifies as Catholic does not mean they are Catholic or have the sensus fidelium. Those voices, Cardinal Sarah said, are leading to confusion and instability.

Cardinal Sarah criticized the idea that the Churchs doctrine could be subject to change based on majority opinion, stating, To move outside the content of faith both in belief and practice is to move outside the faith. He warned that such an approach reduces faith to mere human opinion and leads to a cacophony of voices rather than a unified message.

There are voices at the synod that are not speaking within the sensus fidei, the sense of the faith the cardinal said. He elaborated, Just because someone identifies as Catholic does not mean they are Catholic or have the sensus fidelium.

The cardinal also addressed recent discussions within the Church about the possibility of ordaining women to Holy Orders, naming Cardinal Jean-Claude Hollerich,the synods relator general, who has expressed openness to womens ordination. Cardinal Sarah reaffirmed Pope Francis clear stance that ordaining women is not possible but noted that confusion persists on this issue.

This is the sort of thing that Catholics should believe is impossible, Cardinal Sarah said, and yet, we have a senior ranking official espousing an ideology that rejects stability of doctrine. He emphasized the importance of maintaining doctrinal stability to prevent further harm to the Church and its members.

The cardinal stressed that the Churchs authority is not based on democratic principles but on the authority of Christ himself, which he willed to pass on to men who (would be) his representatives until his definitive return. To manifest that authority clearly, he echoed Pope Francis repeated calls for bishops and priests to live lives consistent with the Gospel, and to serve as credible witnesses to the faith.

In his concluding remarks, Cardinal Sarah praised the vitality of the Church in the United States, drawing parallels to the youthful and heroic witness of the African Church. The cardinal pointed tothe witness of the African Churchwhich saved the Church from grave error in the wake of that misguided document Fiducia Supplicans, on blessings for people who are in same-sex relationships and other couples in irregular situations.

The cardinal urged the Church in the United States to also be a witness to the global Church, asking Catholics to embrace their responsibility and potential for significant impact.

Imagine what could happen, he said, if America were to become home to an even more vibrant Catholic community.

This article first appeared HERE.

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Cardinal Sarah warns against 'practical atheism' even within the Church - CatholicCitizens.org - Catholic Citizens of Illinois

CV NEWS FEED // The United States can be a place of spiritual renewal and growth for the Catholic Church, according to Cardinal Robert Sarah, archbishop emeritus of Conakry, Guinea.

He made his remarks at a talk titled The Catholic Churchs Enduring Answer to the Practical Atheism of Our Age in Washington, D.C. on June 13. The California-based Napa Institute and the D.C.-located Catholic Information Center co-sponsored the sold-out talk at the Catholic University of America, which provided the venue.

Cardinal Sarah, prefect emeritus of the Congregation of Divine Worship and the Discipline of the Sacraments, said that in his visits to the U.S., he has found it a place of great importance for the Universal Church. However, he noted, institutions, hospitals, and universities in the country are often Catholic in name only.

He also said the U.S. President, who self-identifies as Catholic, is an example of what Cardinal [Wilton] Gregory recently described as Cafeteria Catholic.

Still, even though the Church community in the US has been lost at the macro level, Cardinal Sarah said, there is much to celebrate about [the Catholic community here in] the United States.

The Catholic Church of the United States is very different from the Church in Europe, he continued. The faith in Europe is dying, and in some place[s], is dead.

He said that many prelates, who are bishops or cardinals, in the West are paralyzed by the idea of opposing the world. They dream of being loved by the world. They have lost the concern of being a sign of a contradiction.

Cardinal Sarah posited that this compromise may be due to material wealth. Poverty, he said, allows for true freedom.

The modern Church, he said, is tempted by practical atheism, which he defined as a loss of the sense of the Gospel, and the centrality of Jesus Christ. Scripture becomes a tool for secular purpose, rather than the call to conversion.

Though practical atheism is a problem that is growing in the other regions of the West, Cardinal Sarah said, I do not think this is widespread among your bishops and priests here in the United States, thanks be to God.

Cardinal Sarah also said that there is a danger that practical atheism poses when applied to moral theology.

How often do we hear from theologians, priests, religious, and even some bishops, or bishops conferences, that we need to adjust our moral theology for considerations that are only human? he asked.

There is an attempt to ignore, if not reject, the traditional approach to moral theology, he continued, saying that official Church documents have defined moral theology very well. If we do, everything becomes conditional and subjective; welcoming everyone means ignoring scripture, tradition, and the Magisterium.

None of the proponents of [this] reject God outright, he continued, but they treat revelation as secondary, or, at least, on equal footing with experiences and modern science. This is how practical atheism works: it does not deny God, but functions as if God is not central.

Cardinal Sarah also warned against divorcing faith from tradition.

According to practical atheism, tradition is not freeing, he said. And yet, it is through our tradition that we more truly know ourselves. We are not isolated beings, unconnected to our past. Our past is what shapes who we are today.

He emphasized that Salvation history is the chief example of this, saying that the faith always echoes back to Adam and Eve, the Old Testament, and ultimately to Jesus Christ, and the Church that Jesus founded.

This is who we are as a Christian people, Cardinal Sarah said, later adding that Christians are people who live within the context of what God created us to be, which has been perceived more deeply over the centuries, but is always connected to the revelation of Christ, who is the same yesterday and today.

Cardinal Sarah also said that the criticism that practical atheism exists in the Church today is not new, and that in 1958, then-Cardinal Joseph Ratzinger criticized European Christians for embracing paganism.

However, what Ratzinger wrote of in 1958 is more apparent now, Cardinal Sarah said, warning against where there is lack of faith within the Church.

Speaking about the Synod on Synodality, Cardinal Sarah continued, There are voices at the synod that are not speaking within the sensus fidei, or the sense of the faith.

Just because someone identifies as Catholic does not mean they are Catholic or have the sensus fidelium, he said, later adding, And it is a great danger to consider all voices legitimate.

He warned against replacing faith with opinion, and said that attempts to change doctrine cause instability within the Church. He pointed out that Synod Prelate General Cardinal Jean-Claude Hollerich has expressed openness to the possibility of ordaining women priests, which is contrary to doctrine.

Rejecting doctrine implies that faith is something that can be defined by human beings, rather than by God, Cardinal Sarah said: This is not Catholic, and it is a source of great confusion that is harming the Church and the faithful.

Thankfully, Pope Francis has been clear that this is not possible, to ordain priests women, he said. But confusion grows around these questions when the global Synod encourages such considerations. The example of Germany is well-known, but important to remember.

As he concluded, Cardinal Sarah said that the United States is not like Europe.

The faith here is still young and maturing, he continued. This young vitality is a gift to the Church. Just as we saw the African Church, which is also young, provide heroic witness to the faith in the wake of that misguided document, Fiducia Supplicans, and saved the Church from grave error, the Church here in the United States can also be a witness to the rest of the world.

The cultural atheism that has taken over the West does not have to take over this Church here in the United States, he said. You have good episcopal leadership, good, young priests, communities with young, vibrant Catholic families.You must foster the growth of all of this for the sake of your families, but also for the sake of the global Church.

Cardinal Sarah said that both Napa Institue and the Catholic Information Center should be commended for their work, which is vital for the mission of fostering the growth of the Church in the U.S.

America is big and powerful, politically, economically, and culturally, he continued. With this comes great responsibility. Imagine what could happen if America were to become home to even more vibrant Catholic communities? The faith of Europe is dying, or dead. The Church needs to draw life from places like Africa and America, where faith is not dead.

Perhaps it is surprising to some that the United States can be a place of spiritual renewal, but I believe it to be so, Cardinal Sarah said. If Catholics in this country can be a sign of contradiction to your culture, the Holy Spirit will do great things through you.

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Cardinal Sarah says US can be 'place of spiritual renewal,' urges Catholics to reject 'practical atheism' - CatholicVote org

In the apocryphal Gospel of Thomas, Jesus condemns those who (either) love the tree and hate its fruit (or) love the fruit and hate the tree. A regular critique of the nominally religious is that they claim to believe in, say, Christianity, but fail to act in accordance with its demanding message of love and compassion. They love the tree, but cant quite swallow the fruit. More recently, however, a strange reverse phenomenon is emerging: a class of thinkers who, unable to rationally assent to the actual truth of Christianity, and yet disillusioned with the politics of new atheism, and fearful of the various religious and pseudo-religious ideas that have filled the vacuum it created, find themselves in the tough spot of being hungry for the fruit but unable to believe in the existence of the tree.

These so-called cultural Christians are appearing in droves: Douglas Murray, Tom Holland (not that one), Konstantin Kisin, Jordan Peterson (depending on what you mean by Christian and cultural and and); even Richard Dawkins the archetypal modern atheist who has done more to confront organised religion than perhaps any other identifiable person in a generation happily adopts this paradoxical moniker for himself.

Paradoxical because, of course, Christianity is more than just an affinity for evensong, disappointment with secular architecture, and suspicion of Islam. St Paul wrote in no uncertain terms to the Corinthians that if Christ has not been raised, our preaching is useless and so is your faith, and the vague, la carte approach to the religion displayed by the cultural Christian which doesnt seem to care about, much less affirm, the historicity of the extraordinary events of Easter Sunday is the kind of attitude that would see you condemned as heretical by the founders of the orthodox church.

Yet Christianity is experiencing a popular makeover, from an affirmative doctrine of truth-claims to a sort of protective garment to be worn as a practical measure against the equal and opposite destabilising forces of radical political religiosity and cynical nihilism which continue to claw away at the souls of those without a firm spiritual conviction.

In the apocryphal Gospel of Thomas, Jesus condemns those who (either) love the tree and hate its fruit (or) love the fruit and hate the tree. A regular critique of the nominally religious is that they claim to believe in, say, Christianity, but fail to act in accordance with its demanding message of love and compassion. They love the tree, but cant quite swallow the fruit. More recently, however, a strange reverse phenomenon is emerging: a class of thinkers who, unable to rationally assent to the actual truth of Christianity, and yet disillusioned with the politics of new atheism, and fearful of the various religious and pseudo-religious ideas that have filled the vacuum it created, find themselves in the tough spot of being hungry for the fruit but unable to believe in the existence of the tree.

These so-called cultural Christians are appearing in droves: Douglas Murray, Tom Holland (not that one), Konstantin Kisin, Jordan Peterson (depending on what you mean by Christian and cultural and and); even Richard Dawkins the archetypal modern atheist who has done more to confront organised religion than perhaps any other identifiable person in a generation happily adopts this paradoxical moniker for himself.

Paradoxical because, of course, Christianity is more than just an affinity for evensong, disappointment with secular architecture, and suspicion of Islam. St Paul wrote in no uncertain terms to the Corinthians that if Christ has not been raised, our preaching is useless and so is your faith, and the vague, la carte approach to the religion displayed by the cultural Christian which doesnt seem to care about, much less affirm, the historicity of the extraordinary events of Easter Sunday is the kind of attitude that would see you condemned as heretical by the founders of the orthodox church.

Yet Christianity is experiencing a popular makeover, from an affirmative doctrine of truth-claims to a sort of protective garment to be worn as a practical measure against the equal and opposite destabilising forces of radical political religiosity and cynical nihilism which continue to claw away at the souls of those without a firm spiritual conviction.

This metamorphosis of the Christian religion in is many ways indebted to Tom Holland not the actor, though perhaps an actor, in that he seems content to live as if Christianity were true whose Dominion thesis has convinced a not insignificant number of intellectuals that the bulk of our celebrated Western ethics is ultimately the product of Christianity, an ideology which has so successfully embedded itself in our culture that we do not even notice it anymore.

This leads our cultural Christians, often those with a special interest in safeguarding Western civilisation, to cozy up to an ideology that they cant quite adopt without qualification due to their rather inconvenient conviction that it isnt true.

Enter Ayaan Hirsi Ali. Re-enter, I should say, as this brave apostate from Islam won successful prominence as an atheist writer and speaker for many years since the early 2000s, before recently announcing that she had embraced Christianity. Indeed, she had originally been scheduled to participate in that famed discussion in Washington D.C. in 2007 which gave birth to the four horsemen of new atheism Richard Dawkins, Christopher Hitchens, Daniel Dennett, and Sam Harris. So news of the almost fifths conversion was met with widespread surprise, joy, and speculation.

Perhaps the most widely read response came from Dawkins, in an open letter whose first sentence contained a rather less than charitable: Seriously, Ayaan? You, a Christian? You are no more Christian than I am.

Why? Because Hirsi Alis article, while passionate and detailed, suffered from the exclusion of anything resembling an argument for the existence of God, or for the theological supremacy of the Christian religion over others (or even over atheism). Instead, it is a political treatise: it begins with her experiences as a Muslim, touching on 9/11, the Muslim Brotherhood, and antisemitism, before asking: So, what changed? Why do I call myself a Christian now?

She answers: Part of the answer is global. Western civilisation is under threat from three different but related forces, which she identifies as Russian/Chinese authoritarianism, Islamism, and wokeism. All of which are distinctly political considerations and so hardly serve as a theological defence of Christianity. Then, referring to Tom Holland, she tells us that the story of the West is a civilisation built on the Judeo-Christian tradition. That is to say, She is ticking all the boxes of a merely cultural Christian.

Strangely, then, they could find initial agreement on one point: their being just as Christian as each other.

Yet she later writes, as if anticipating this objection, I would not be truthful if I attributed my embrace of Christianity solely to the realisation that atheism is too weak and divisive a doctrine to fortify us against our menacing foes. Its a promising interjection, which seems to ready us for an apolitical testimony that might justify her exclusion of the cultural in labelling her new Christian identity.

Here, Hirsi Ali begins to describe her personal struggles as an atheist. I have found life without any spiritual solace unendurable, she writes, claiming that the God hole left behind after her deconversion was not filled with reason and intelligent humanism, as atheists like Betrand Russell had predicted, but instead left painfully vacant.

In this nihilistic vacuum, the challenge before us becomes civilisational, she continues. We cant withstand China, Russia and Iran if we cant explain to our populations why it matters that we do. In explaining, then, her reasons for becoming Christian apart from her desire to defeat her political foes, she tells us that she was struggling with a nihilistic vacuum that was insufficient for defeating her political foes. Once again, the motivation seems political.

Thus Richard Dawkins and his assessment, you are no more a Christian than I am. The funny thing is, Ayaan Hirsi Ali endorses this sentiment. Dawkins has, of late, been airing his misgivings about gender theorists and Islamists, and constantly reaffirms his admiration for Christian art, architecture and music. These political and aesthetic preferences inspired her to refer to Dawkins at one point as one of the most Christian people that she knows. Strangely, then, they could find initial agreement on one point: their being just as Christian as each other.

This uneasy equilibrium provided the mise en scne for an eagerly awaited conversation between the two, which took place in Brooklyn last month. Dawkins tells us at one point that he showed up fully prepared to explain to Hirsi Ali why she is not a Christian: The idea, he says, that the Universe has lurking beneath it an intelligence a supernatural intelligence that invented the laws of physics it invented mathematics [] is a stupendous idea (if its true) and to me that simply dwarfs all talk of nobility and morality and comfort and that sort of thing.

He was, therefore, taken quite unawares, as were many of us, when he asked (or rather told) her, You dont believe Jesus rose from the dead, surely? and she confidently replied, I choose to believe that Jesus rose from the dead. And that is a matter of choice. This, for Dawkins (as for me), changes the game. While throughout the event she had no hesitation in repeating her political grievances, in New York, she finally addressed the truth claims of Christianity, and appeared to confess a belief in them. I came here prepared to persuade you, Ayaan, youre not a Christian, Dawkins told her, before correcting himself: I think you are a Christian, and being Richard Dawkins he added, and I think Christianity is nonsense.

This extraordinary event began with Hirsi Ali recounting her conversion: I lived for about a decade with intense depression and anxiety self-loathing. I hit rock bottom. I went to a place where I actually didnt want to live anymore but wasnt brave enough to take my own life. Through prayer, she managed to escape that hole. My zest for life is back, she declared to a healthy applause, indicative of the one thing that everyone can agree on: it is wonderful to hear that Ayaan is happy again.

After finishing this personal narrative, she could only look at Dawkins and shrug slightly. The audience laughed, in anticipation of something of a shift in tone. I did think there was something comical about following such a moving story of escape from depression and anxiety with, But do you really think Jesus was born of a virgin? Dawkinss decision to do so, however, can hardly be blamed: as touching as his former colleagues story may be, if he is right that Gods existence is a scientific question, then we should remember that bringing personal narrative into the laboratory is as inappropriate an approach as bringing a microscope into a poetry seminar. It should be no more an insult to say that Hirsi Alis emotional struggles are irrelevant to the question of Gods existence than it would be to say to say that scientific observations are irrelevant to the study of Keats.

As Dawkins himself put it, responding to Hirsi Alis fear that an atheistic universe doesnt offer us any way to connect with each other and the cosmos: Suppose it were true that atheism doesnt offer anything. So what? why should it offer anything? Further applause.

Faith offers you something, obviously. Thats very very very clear, he says at one point. But it doesnt make it true. It doesnt make the existence claims of Christianity true. More clapping. Given that such a claim is hardly extraordinary or controversial, this reception seemed to be less in support of the point, and more of Dawkinss willingness to make it plain.

Yet it is worth remembering that believing something for non-rational reasons is not unusual. Our beliefs are quite often formed by our surrounding environment, rather than some kind of perfect logic and analysis of abstract syllogisms. Most people know this. Hirsi Ali is happy to admit it. You may think it imperfect, but it is not unique to her.

The kind of Christianity adopted by Hirsi Ali goes further in asserting its truth, but not very much further in its justification.

This means that any surge in Christian interest we may notice among our public intellectuals is unlikely to be due to a renewed interest in Biblical scholarship or the figure of the crucified Nazarene. It is instead likely a product of their environment. Cultural Christianity, then, is in many ways a political movement disguised as a religious one, reacting not to arguments for Gods existence, but concerns about the practical shortcomings of atheism and alternative religions. The kind of Christianity adopted by Hirsi Ali goes further in asserting its truth, but not very much further in its justification.

Therefore, those celebrating some alleged resurgence of Christianity ought be cautious: it would certainly be a happy day for them if their favourite intellectuals began discovering a relationship with Jesus, but if they begin converting to Christianity principally as an ideological bulwark, we may witness the return not of a meek and mild community of believers, but of a more strong-armed, aggressive Christianity that has historically been a touch more controversial.

But Ayaan does seem genuinely transformed by her new faith: she looks happy, speaks humbly, and seems genuinely uninterested in point-scoring or winning any arguments. It troubles me not at all to admit that I found myself applauding her more than Richard Dawkins. It transpired in Brooklyn that her conversion, which at first appeared mostly political, was more a result of her personal battle with nihilism. This is hardly going to convince anybody else to become Christian, but such personal experience isnt ever supposed to.

Atheists are often told that they are plagued with a God-shaped hole. Hirsi Ali appears to have developed for herself a hole-shaped God. But despite the probability of at least an element of motivated reasoning in this conversion, Im genuinely happy for her. We should keep in mind, too, as her story evolves, that our ideas are the most unclear to us when they are new, and Ayaan is a new Christian. While we are all trying to work out what she really believes, she is probably trying to work out the same thing. She, however, has the unusual courage to do it out loud.

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The trouble with political Christianity - UnHerd