The answer is Indonesia, the country with the world’s largest Muslim population. At least that was the conclusion of the latest Pew Research Institute survey of attitudes about religion around the world — a look at 24 countries based on thousands of interviews. Indonesia came in first with 99 percent of the population rating religion as important or very important in their lives — and it topped everyone else in the “very important” slot at 95 percent. Beyond that 80 percent of those surveyed in Indonesia say they pray five times a day every day — adhering to one of the five pillars of Islam.

Indeed Islam is well represented in the top five countries where religion is valued in life — with Tanzania, Jordan, Pakistan and Nigeria following Indonesia.

At the bottom of the chart was France, where only 10 percent saw religion as very important and 60 percent said they never pray.

Indeed the wealthier, more developed nations in the world seem to care less about religion. Does that means circumstances trump faith? Or does it say more about the kind of faith involved? The Pew report drew few conclusions on that front but did say that Muslims consistently rated religion as central to their lives. By one estimate every fourth person on the planet is a Muslim, many living in some of its poorest quarters.

One anomaly in the new report involves the United States — and it may help explain to puzzled outsiders why faith is often wrapped in the the flag when it comes to politics and elections. In the list of countries rating the importance of religion, America, wealth not withstanding, lands about in the middle — with 55 percent saying religion is very important. That compares, for example, to 13 percent in Japan, 18 percent in Britain and 22 percent in Germany. In addition, 33 percent of Americans say they pray at least once a day, and only 11 percent say they never do.

The Church of England has just issued an apology to Charles Darwin for opposing his theory of evolution when The Origin of Species first came out 150 years ago. The Roman Catholic Church says it sees no need to say “sorry” for its initial hostility to the same theory. But both are now reconciled to evolution as solid science and are getting active in presenting their view that it is not incompatible with Christian faith. Is one approach better than the other to get this message across?

Next year’s double anniversary — the 200th anniversary of Darwin’s birth and 150th anniversary of the publication of The Origin of Species — is one reason to speak up about evolution. Another is the fact that evolution has become an increasingly controversial public issue, especially in the United States, and the debate is dominated by mostly conservative Protestant creationists and “intelligent design” supporters on one side and agnostic/atheistic scientists on the other.

That debate is so entangled in U.S. politics — the latest chapter being the questions about Republican vice presidential candidate Sarah Palin’s views on teaching creationism in schools — that a less polarised view has a hard time getting heard. Trying to walk a middle path can be a tricky business, too, as Rev Michael Reiss in Britain has learned. A biologist and Anglican priest, he has just had to resign as the Royal Society’s director of education after causing an uproar among scientists by saying creationism could be discussed as a “world view” in science class. He wasn’t advocating it, but thought that simply telling students with creationist views that they were wrong would turn them off science completely.

So what’s the best way for anyone who wants to get a word in edgewise? Apologies to a man long dead? Arguments that may not be heard? Something else?

One reason for the different approaches may be that the churches are responding to  different poles of this debate. The Church of England seems more concerned about arguments from the “new atheists” such as Oxford University’s Richard Dawkins. The Vatican seems to be thinking more about creationists and “intelligent design” supporters.

On a new website the Church of England has devoted to Darwin, Rev Dr Malcolm Brown, its director of mission and public affairs, declared that “good religion needs good science”. The CoE opposed evolution back then, he said, but it was, after all, “not such an earth-shattering idea”. He continued:

Darwin’s immense achievement was to develop a big theory which went a long way to explaining aspects of the world around us. But to treat it as an all-embracing theory of everything is to travesty Darwin’s work. The difficulty is that his theory of natural selection has been so effective within the scientific community, and so easily understood in outline by everybody, that it has been inflated into a general theory of everything – which is not only erroneous but dangerous.”

After explaining the current Anglican view, Brown added: “Charles Darwin: 200 years from your birth, the Church of England owes you an apology for misunderstanding you and, by getting our first reaction wrong, encouraging others to misunderstand you still. We try to practice the old virtues of ‘faith seeking understanding’ and hope that makes some amends. But the struggle for your reputation is not over yet, and the problem is not just your religious opponents but those who falsely claim you in support of their own interests. Good religion needs to work constructively with good science – and I dare to suggest that the opposite may be true as well.”

The Vatican started off with theology on Tuesday as it announced a conference next March on evolution with  scientists, theologians and philosophers. “I would like to repeat from the outset … that there is no incompatibility between the theory of evolution and the message of the Bible and with theology,” Archbishop Gianfranco Ravasi, the Vatican’s culture minister, told journalists in Rome.

Asked about the Anglican apology, he said: “Maybe we should abandon the idea of issuing apologies as if history was a court eternally in session … Darwin was never condemned by the Catholic Church nor was his book ever banned … The attitude of the Anglican Church is curious and significant, the style belongs to a mentality a bit different from ours.” 

Professor Phillip Sloan of Notre Dame University, which will co-host the conference with the Pontifical Gregorian University in Rome, put the issue in wider context. “In the United States, and now elsewhere, we have an on-going public debate over evolution that has social, political and religious dimensions. Most of this debate has been taking place without a strong Catholic theological presence, and the discussion has suffered accordingly.”

Rev Marc Leclerc, a Jesuit philosophy professor at the Gregorian, said Darwin’s work was more often discussed ideologically than scientifically, which has led to a stand-off between what he called evolutionism and creationism. The “intelligent design” argument had added to the confusion by saying only divine planning could explain evolution, he said. That amounted to confusing divine purpose and a mechanism, “whereas these are obviously two distinct planes”.

Bishop Gene Robinson hasn’t been invited to the Anglican Communion’s Lambeth Conference, which opens next week, but he’s sure to be in the news all the same. The openly gay Episcopal bishop, whose consecration in 2003 sparked a near-schism by traditionalist Anglicans from the Global South, plans to preach in churches, attend receptions and appear at a film premiere in Britain before, during and after Lambeth (details below). He also plans to blog at a site called Canterbury Tales from the Fringe. Extensive coverage seems guaranteed.

The absence of the Communion’s most critical conservatives should heighten Robinson’s media presence. Nigerian Archbishop Peter Akinola, who led the rival GAFCON conference in Jerusalem last month, is boycotting the ten-yearly Lambeth Conference, as are four other traditionalist primates. So it seems unlikely that reporters there will hear headline-grabbing sound bites like accusations of apostasy against Archbishop of Canterbury Rowan Williams (as Akinola made at GAFCON) or charges that gay hit men might be ready to whack their critics (as Uganda’s Archbishop Henry Orombi said in a recent sermon).

Mike Conlon has blogged here about the effort to lower the Lambeth Conference’s profile, which could indirectly raise Robinson’s. The 1998 session was dominated by a divisive debate about homosexuality and voting on a resolution “rejecting homosexual practice as incompatible with Scripture.” That makes headlines. This time around, the organisers seem to have taken the wind out of the critics’ sails by drawing up an agenda with no voting rounds on it. “Everything they’ve suggested says there won’t be any voting of any kind at any point,” said Jim Naughton, spokesman for the Episcopal Diocese of Washington.

Apart from his Canterbury Tales blog, another one called The Gene Pool will also be on the lookout for “Gene sightings.” In a video on that blog, Robinson puts a biblical twist on his non-invitation to the conference:

“When I think about being banished to the marketplace, it occurs to me that that’s where Jesus would be. Jesus would be with the marginalized. He was always in conflict with the religious authorities of his day. He was always preaching that people trump rules…

“I’ll be at Lambeth and I’ll be telling my story and I will be witnessing to the God that I know as powerfully as I can muster. Then I’ll let the Holy Spirit do the rest.”

Robinson has already arrived in Britain. According to a letter by him posted on The Lead at The Episcopal Cafe,

Thursday, July 10: I will be speaking at the Modern Churchperson’s Union conference (along with former Presiding Bishop Frank Griswold, the Primate of Wales, and several African bishops).

Sunday, July 13: I will be preaching at St. Mary’s, Putney (just across the Thames from London, in the Diocese of Southwark). This will be the only time I’m allowed to preach while in England.

Monday, July 14: British premiere of the documentary “For the Bible Tells Me So,” in Queen Elizabeth Hall, at the South Bank Centre for the Arts. I will be appearing with Daniel Karslake, the filmmaker, and Shakespearean actor (and Lord of the Rings star) Sir Ian McKellen. This event will be a fund-raiser for AIDS work in Africa.

Wednesdays, July 23 and 30: American bishops will be hosting two “Come meet our brother bishop Gene” evenings, open only to bishops and spouses. I will be “introduced” by several clergy and lay leaders from NH in a little DVD we’ve made for the event. Then I’ll have a chance to engage bishops from around the Communion and tell them about the work of the Gospel here in NH.

August 3-6, I’ll be preaching and speaking in Glasgow and Edinburgh, Scotland, as guest of the Church that gave us bishops some 200+ years ago.

Cardinal Jean-Louis Tauran has apparently left diplomacy behind in his past life. The cardinal is now the head of the Vatican’s Pontifical Council for Inter-Religious Dialogue, and as such, Pope Benedict’s point man for relations with all non-Christian religions except for Judaism.

From 1975 to 2003, Tauran was often a tight-lipped Vatican diplomat. He did his job so well he ended his previous life as Secretary for Relations with States, effectively the
Vatican’s foreign minister and number three position in the Secretariat of State.

When he left that job, the Frenchman was briefly Archivist of Holy Roman Church and kept a mostly low profile.

But since September of last year, when he was named to a position in the inter-religious dialogue department, he seems to have undergone a metamorphosis. He has been more outspoken. In the initial response to the “Common Word” dialogue appeal from 138 Muslim scholars, he seemed unusually firm but it wasn’t clear that this might be a trend.

Then in March, in a breakfast meeting with journalists, Tauran did not pull his punches when speaking of Archbishop of Canterbury Rowan Williams. He said Williams had been “mistaken and naive” for suggesting that some aspects of Sharia law in Britain were unavoidable.

Even though he was indirectly speaking of one area of his expertise — Islam — he was in a certain way “invading” another Vatican department’s turf since relations with Anglicans is the domain of the Council for the Promotion of Christian Unity — headed by German Cardinal Walter Kasper. In fact, Kasper’s department did not find out that Tauran had criticised Williams until his comments were already in the British media.

“That’s just Tauran being Tauran,” one Vatican official commented.

Tauran did it again this week with a straight-talking interview with terrasanta.net, a website which specialises in Holy Land affairs. He said what many in the Vatican and beyond had felt for a long time — that the world is obsessed with Islam, that such an obsession is holding Christian dialogue “hostage”, and that in the world of religious dialogue, there should not be first-class religions and second-class religions.

With no help from computers, Cardinal Tauran has apparently entered his own form of second life. Vive la difference!

It has been spoken of as a setting for schism. But could the Lambeth Conference — the worldwide Anglican Communion’s once-a-decade global meeting beginning July 16 in England — be a bust when it comes to headline-making news?

That’s the way leaders of the U.S. Episcopal Church see it. There will be no grand pronouncements made or resolutions voted on, they say. The traditional Western parliamentary idea that produces winners and losers on debated issues has been scrapped for face-to-face meetings. Some of them have been baptized ”Indaba groups,” which Archbishop of Canterbury Rowan Williams has described as a Zulu term denoting “a meeting for purposeful discussion among equals.”

The Rev. Ian Douglas, a professor of World Christianity at Episcopal Divinity School in Cambridge, Massachusetts who helped plan the meeting, recently told reporters at a briefing:

“I appreciate that it’s going to be a hard job for the media because there isn’t a focal point of up-down decison making, and that (much) of what’s really happening … is going to be happening in very small, very close one-on-one relationships and deep conversation.

“I  don’t envy your job. It’s going to be difficult to get ‘the story’ out of Lambeth unless you want to tell the story that as leaders come together to be better equipped in their service to God’s mission in the wider world,  not only is the Anglican Communion strengthened but God’s purposes are better fulfilled in the wider world. It’s a tough story to tell but I think it’s a story.”

The 1998 Lambeth Conference did produce news — a resolution known as Lambeth 1:10 that said homosexual practice is incompatible with scripture. That pronouncement became a major part of the splintering now going on in the worldwide church after the American branch in 2003 installed the first the first bishop known to be in an openly gay relationship in more than four centuries of Anglican history — Gene Robinson of New Hampshire.

Robinson was not invited to this summer’s meeting at Canterbury though he plans a fringe presence — after he weds his long-time partner in June.

The news at Lambeth ‘08 then may be more about who doesn’t come. Already 280 conservative bishops from Africa, Latin America and Asia have said they will attend a break-away summit in Jerusalem in June to “prepare for an Anglican future in which the Gospel is uncompromised and Christ-centered mission a top priority.” They expect about 1,000 conservative Anglican leaders to attend.

Bishops from Uganda, Kenya and Australia have said they plan to boycott Lambeth, to which more than 800 bishops have been invited. Nigerian Archbishop Peter Akinola, a leader among the traditionalists, has said he may also skip Lambeth.

Douglas, in the briefing mentioned earlier, said the hope is that the bishops who attend the meeting in Jerusalem will also go to Lambeth. There is, he said, “no fear or concern” that the Jerusalem summit is an exclusionary Lambeth alternative.

Much of this reflects Anglicanism’s structure where federation trumps hierarchy. The Episcopal News Service noted at one point that there is no complete agreement on when any resolution passed by a Lambeth Conference becomes official church teaching. The Lambeth meetings, which date to the 19th century, do not have specific authority to require compliance with their resolutions, it said.

Katharine Jefferts Schori, presiding bishop of the Episcopal Church, who joined Douglas at the briefing, also has a long-term view. One of the first Lambeth Conferences well over a century ago, she said, was called “to deal with issues like bishops teaching things that other bishops found uncomfortable, and bishops wandering into other bishops’ territories and how do to we transfer clergy from one part of the communion to another.

“And we still haven’t sorted that out. The gathering will continue to wrestle with some of the challenges of living together in a compex, diverse and sometimes challenging family. That is God’s gift to use and we celebrate it,” she said at the briefing (view webcast here).

It also reflects Anglicanism’s diversity, with half of its 77 million members now in Africa, Asia and Latin America, many with conservative views on issues that go deeper than just those involving gays. In terms of numbers, the bishops organizing the Jerusalem meeting claim to represent 17 countries and 35 million followers.

The road from Jerusalem to Canterbury will be closely watched.

“The Good Death,” a play about euthanasia, has brought the issue of “mercy killing” to Dutch theatres at a time when such deaths are falling. They dropped to 2,325, or 1.7 percent of all deaths in 2005, from 2.6 percent in 2001. Playing to packed houses throughout the Netherlands, which legalised euthanasia in 2002, the play shows the law has not removed the moral dilemma for many involved.

In fact, part of the reason for the drop in euthanasia deaths could be that agonised doctors are opting to give patients heavy sedation until they die, rather than putting an end to their lives. Even some patients who have asked for euthanasia are given continuous deep sedation instead. This feature by our Netherlands chief correspondent Emma Thomasson looks at the issues involved.

This raises the question of whether deep sedation, while being presented as palliative care that is ethically acceptable for many faiths, is not in fact “euthanasia lite.” Or at least whether it is being used as such. The British Medical Journal has suggested this in a report that prompted an editorial and a lively reader discussion. “Although the exact cause of this trend is unclear, there are indications that continuous deep sedation may in some cases be being used as a substitute for euthanasia,” a report in Science Daily said.

The fall in Dutch euthanasia deaths is sometimes cited by “death in dignity” campaigners in other European countries as a sign that legalisation is not a slippery slope towards the easy disposal of ailing patients. This suggests it might lead in another direction that could undermine the palliative care option often presented as the alternative to legalised euthanasia.

Where do you think the line should be drawn in end-of-life care?

Britain passed its law legalising abortion 40 years ago today. But the controversy has not died down. Parliament is again besieged by two camps of activists, one keen to stop what they say is murder and the other defending what they see as a women’s right. Judging it too difficult to have the law overturned, the anti-abortion camp aims to lower the 24-week limit for the termination of pregnancy to 20, 18 or even fewer weeks.

For more, read Kate Kelland’s feature here. We also have a factbox on abortion laws around the world and the story of a boy born at 22 weeks — probably the most premature baby to have survived in Britain — and now thriving.

The factbox shows a wide spectrum of legal positions, with differing rationales producing different conditions, especially on the time limits. Britain is clearly in a minority with its 24-week limit; many other countries set the bar at 12 weeks, with possible exceptions.

Do you think Britain should reduce its 24-week limit?

UPDATE: The trial ended in stalemate on Feb. 29 and a retrial is due in a few months. Murphy-O’Connor was not called to testify.

The British papers are all over the story of the libel suit brought by former spokesman for London’s Cardinal Cormac Murphy- O’Connor against the Daily Mail. The tabloid wrote in 2006 that Austen Ivereigh, 41, had pressured one former girlfriend into having an abortion and wanted another to abort twins she was carrying (she later miscarried). He flatly denies the charges and accuses the Daily Mail of making him lose his job and his reputation. The story broke at a time when Ivereigh was an active Church campaigner against abortion.

The case opened in court on Monday and Ivereigh has been on the stand giving his side of the story. He admitted he did not always live up to Church teaching (on sex before marriage, for example) but strongly denied that he proposed abortion and insisted that he, as a practising Catholic, opposed it.

The story has all the elements for lurid headlines and snap judgments — sex, abortion, the Catholic Church, charges of hypocrisy, “he said/she said” accusations, libel and the link to a “prince of the Church.” The second woman in the case is referred to only as “Madame X.” The cardinal is due to take the stand next week and the press section is sure to be packed. It’s not often that such a senior Catholic prelate gives testimony in court.

The lawyers for both sides came out swinging. Ivereigh’s lawyer told the court that his client was “threatened and baited like an animal” by “journalism at its most personally destructive and vicious.” The lawyer for the Daily Mail told Ivereigh: “You were behaving hypocritically, contrary to the beliefs of your church and in a callous and cruel way to both these women.”

Full disclosure: like many other journalists covering religion in Europe, I dealt with Ivereigh when he worked for the cardinal and found him to be an intelligent and informative spokesman. I have no special insight into this case and have no idea how the court will finally call it.

That said, this trial comes against a background of years of highly publicised cases regarding Catholic priests abusing young boys. This one is different because it’s about adult heterosexual lay people. Still, the Catholic connection is strong. Do you think this case will be just as damaging for the Church?

There’s been a blizzard of commentary about Rowan Williams saying that adopting some aspects of sharia into British law was unavoidable. A lot of it was predictable, like The Sun’s “Bash the Bishop” headline. But there are several thoughtful pieces out there that ask important questions about religion and the law. Below are links to some of the best I found surfing around today.

Our contribution is “Devil in details” in archbishop’s sharia plan.”

– What lies beyond Lambeth’s Sharia humiliation? and A multi-faith muddle — two pieces by Simon Barrow, director of the Ekklesia religious think tank, who sees Williams trying to link a declining Church of England with growing minority groups to press for opt-outs for religious groups from laws they find aggressively secular.

– Opposing Sharia Arbitration Courts in UK — U.S.-based blogger Ali Eteraz lists the problems he sees with incorporating sharia concepts into British law: “Conclusion — There is absolutely no reason for a Muslim to support Sharia arbitration.”

– Reinventing sharia — Asim Siddiqui, chairman of the City Circle network of young British Muslim professionals, says Muslim scholars have to reinterpret sharia laws in a liberal way to ensure these “become dominant over time.”

– The Trouble with Shariah — Yahya Birt, the former City Circle chairman, seems sympathetic to the idea but notes problems squaring sharia with civil law. “More clarity about what Shariah actually means is essential to moving this debate forward constructively.”

– Islam Channel — This is a London-based satellite broadcaster by and for Muslims. Click on News-08-02-08 to get Friday’s newscast, with a long interview with Lord Nazir Ahmed. Note he says Muslims in Britain who want sharia law to encompass all aspects of life should move to a Muslim country that tries to do that.

– BBC Reporting Religion — An interview with Baroness Haleh Afshar, a law professor who opposes introducing any aspects of sharia in British law.

– A noble, reckless rebellion — Guardian columnist Madeleine Bunting says “there is something mad and admirable” in the archbishop’s refusal to turn complex ideas into soundbites.

– Misjudgment that made martyrs of others — Another Guardian columnist, Andrew Brown, says “there are certain things which may very well be true, and urgent and important, but which no archbishop can possibly say.”

– Catholics say their tribunals do not seek civil law enforcement — It’s easy to forget that the Roman Catholic Church also has its own tribunals for personal law issues such as divorce and remarriage, but does not seek any legal recognition for this process.

Archbishop of Canterbury Rowan Williams has set off a storm in Britain by saying that some aspects of sharia Islamic law would have to be integrated into the legal system there. There has been almost unanimous criticism of his proposals, including from some Muslim politicians. I’ve read through both his BBC interview and Temple Festival speech to see if there is another message that is being drowned out by the headlines and hullabaloo. There are signs of one, but there are so many questionable assumptions and assertions about Islam and sharia in there that these issues naturally dominate.

The archbishop’s statement about some aspects of sharia being”unavoidable” is so clear that it is hard to argue in his defence that it was taken out of context or hardened up by headline-hungry hacks. This is not like Pope Benedict’s ill-fated Regensburg speech in 2006, where the pontiff quoted a Byzantine emperor slamming Islam and later said he didn’t mean to say he agreed with it. Williams talked about accommodating some aspects of sharia law and spoke in detail about this.

His main complaint seems to be summed up in this passage late in the speech: “One of the most frequently noted problems in the law in this area is the reluctance of a dominant rights-based philosophy to acknowledge the liberty of conscientious opting-out from collaboration in procedures or practices that are in tension with the demands of particular religious groups.” His example for this is the case of Catholic adoption agencies in Britain that have been told they must stop refusing to provide children to gay couples or risk being shut down. The law should allow opt-outs for cases of conscience, he argues, something that is already allowed for doctors who refuse to perform abortions. He also notes that Orthodox Jews have their own courts for some religious issues. So his argument seems to be that opt-outs are needed and Muslims need to have theirs.

Simon Barrow, director of the religion think tank Ekklesia, told me he thought “there may be a more reasonable case here than what’s come over.” But the former theology professor tripped up by trying to discuss the issues in public as if he were back in academe. The BBC interview only compounded this by adding the word “unavoidable.”

Williams made several assumptions and assertions about sharia law that cried out for explanation. If he held a news conference to explain his thinking, here are a few that I would expect to be challenged.

Some points by Williams (”ABC“) in the BBC interview:

ABC – “Sharia is a method rather than a code of law … there’s a lot of internal debate within the Islamic community generally about the nature of Sharia and its extent.” — Q. If sharia is so unclear, how can it be accomodated into something as exacting as a Western legal code?

ABC — “The principle, the vision, that animates the Islamic legal provision (on women’s rights) needs broadening.” — Q. Who will decide how to reform women’s rights in Islam and ensure that all sharia courts in Britain apply it? Who will suspend the traditional sharia rule that a woman is worth half a man when it comes to issues like inheritance or testimony in court?

ABC — “It would be quite wrong to say that we could ever licence so to speak a system of law for some community which gave people no right of appeal.” — Q. What is the purpose of allowing religious courts if defendants can turn around and appeal to civil courts to overturn decisions against them?

ABC — “That principle that there’s one law for everybody is an important pillar of our social identity as a Western liberal democracy, but I think it’s a misunderstanding to suppose that that means people don’t have other affiliations, other loyalties which shape and dictate how they behave in society.” — Q. Should Britain undermine such a fundamental legal principle to accomodate a minority (and probably a minority within that minority)? Is this the only way to do it? Would decisions by a sharia court, such as a divorce, have to be confirmed by a civil court?

Some points from the Temple Festival speech:

ABC — “There are a good many voices arguing for an extension of the liberty of ijtihad – basically reasoning from first principles rather than simply the collation of traditional judgments.” Q. — Aren’t most of those Muslims stressing ijtihad the kind of liberal Muslims whose views are rejected by the more traditional scholars who would man a sharia court bench?

ABC — “This account would be hotly contested by some committed Islamic primitivists, by followers of Sayyid Qutb and similar polemicists; but it is fair to say that the great body of serious jurists in the Islamic world would recognise this degree of political plurality as consistent with Muslim integrity. ” Q. — Who defines who the ‘primitivists’ are and whether their views get a hearing?

ABC –”There needs to be access to recognised authority acting for a religious group … if we were to see more latitude given in law to rights and scruples rooted in religious identity, we should need a much enhanced and quite sophisticated version of such a body, with increased resource and a high degree of community recognition, so that ‘vexatious’ claims could be summarily dealt with.” Q. – There is no single religious authority in Islam and Muslims themselves often disagree on certain issues. How can Britain succeed in creating something Muslims themselves have not produced?

Andrew Brown put it well in The Guardian Comment is Free blog: “Dr Williams, characteristically, is interested in the arguments over what sharia law actually says. The rest of the country is more interested in whether and how it might be enforced. Only if Islamic law can be reduced to a game played between consenting adults can it be acceptably enforced in this country; and that’s not, I think, how it is understood by its practitioners. Let’s hope I’m wrong.”

Have you noticed any other questions that should be put to His Grace?