President Bush’s decision to pull the U.S. out of the Kyoto agreement on global warming amounted to a gratuitous dismissal of the decade-long negotiations on reducing greenhouse gases. With action on the Kyoto treaty permanently stalled in the U.S. Senate, Bush could easily have indicated his unhappiness with the treaty simply by letting it languish in Congress.
As the congressional debate on campaign finances was being launched, Representative Thomas Davis (R., Va.) was already speculating on how a ban on so-called soft money, if enacted, could be circumvented.
Christianity has a long tradition of encouraging people to meditate on the lives of the saints. That tradition has foundered somewhat in this egalitarian age, in which we resist the notion that some lives are worthy of emulation. We have also been schooled by modern journalism and psychology to suspect that virtue is never unblemished.
How do you get admitted to one of those small, highly selective liberal arts colleges? Of course, you need excellent grades in high school and an impressive SAT score. But lots of kids bring those credentials. How can you make sure you stand out among the crowd?
It’s a painful irony: congregations in mainline churches—which have long made racial reconciliation one of their highest priorities—are no more racially integrated than other churches, and in fact tend to be somewhat less integrated than independent and theologically conservative churches (see John Dart’s "Hues in the pews").
The food movement has called attention to the abuse of animals that are raised and killed on factory farms. But even farmers who raise animals in humane ways, in small-scale operations, intend for the animals to be slaughtered. Bob Comis, a professional pig farmer, asks how can he ethically raise pigs knowing that his ultimate aim is to kill and market them for consumption. “As a pig farmer, I lead an unethical life,” Comis confesses. “I am a slaveholder and a murderer” (American Scholar, Spring).