For many citizens of Toronto, this writer included, the time that has passed since the G20 summit of world leaders in the city has been a season of grief. For the Christians among us, it has also been a time of prayer for the city — that the bitterness will not linger, that the healing of the few physical and many more moral injuries will be swift.

We have been outraged by the damage wreaked on shops and banks by a small band of hooligans, whom the police did nothing to stop. The reputation of our city as a place of calm and justice has been damaged by police strong-arm tactics against peaceful demonstrators and bystanders. And we were offended by the stripping of Torontonians of their rights to freely walk streets distant from the justifiably sequestered G20 site.

Spurred on by new technology, particularly the Internet, cheating in Canadian high schools and post-secondary institutions is evolving to the point that students and teachers differ over what qualifies as cheating, according to research recently released by the Canadian Council on Learning (CCL).

According to the CCL study, nearly three-quarters (73 per cent) of first-year students across Canada admitted to committing one or more serious acts of academic dishonesty on written work while in high school (including cheating on essays or assignments) and nearly 60 per cent admitted to serious acts of cheating on tests in high school. The survey included 20,000 students at 11 post-secondary education institutions.

I have seen a play that I wish every Catholic with a strong stomach could see. It says more about sick contemporary culture than anything I’ve seen on stage for a very long time.

The plot is based on the story of Jack Unterweger, an Austrian convicted of the 1974 murder of a girl. While serving a sentence for this crime, Unterweger took up writing. His stories and autobiography — all twaddle, it appears — won him fans and even the support of the literati.

The recent call by Cardinal Marc Ouellet and Archbishop Terrence Prendergast for government to provide aid to pregnant women who want to keep their babies was widely ignored. A week earlier, comments by Ouellet on the issue of abortion provoked a venomous political and media response.

There was nothing startling in either of the remarks, but one was shrugged off and the other drew an unusual degree of vitriol, highlighted by one columnist wishing the cardinal  “a slow and painful death.” It was an extreme comment, but not exceptional in its derision.

In researching 25 years of anti-Catholic media hostility, I’ve been struck by how often Church participation in debates on the moral issues of the day spark such prejudice. The reaction is probably strongest on abortion, but also colours discussions about the re-definition of marriage, euthanasia, faith-based schools and bioethical research. No one minds too much when the Church tells us to help the poor, but statements about when life begins or what is meant by family are often lightning rods. Nor is prime time entertainment immune; while the Church is mostly ignored, script writers know they can always count on the Catholics when they need a tireless charity worker, a backdrop for sacred art and music or a deranged person to bomb an abortion clinic.

Conversion from a Protestant church to the Catholic Church, such as mine 12 years ago, usually has complicated results. It often makes the people left behind angry and bewildered. So you try to explain what happened, what made conversion necessary and inevitable — only to find quickly that words do nothing to ease the hurt and confusion others feel.

But words and images and gestures are the only things we possess to communicate our experiences to others. So I am using what I have, and will try to put into words what happened to me 12 years ago at the Marian shrine at Lourdes.

I do so because I have been asked, once again, to explain myself. This time the request came from a Christian acquaintance, appalled at the narrative of my conversion that appeared in The Globe and Mail on Holy Saturday. You may recall the op-ed piece. Its occasion was the sex-abuse accusations rocking the Catholic Church. Asked by The Globe whether these shocks had ungrounded my Christian faith, I tried to explain in the article why they had not.

The beautiful installation called Palmsonntag (Palm Sunday), by German painter and sculptor Anselm Kiefer, is the most brilliant, deeply original Christian artwork I have ever seen on display at the Art Gallery of Ontario. Readers interested in art should catch this show before it leaves Toronto on Aug. 1

Like some Baroque depiction of a saint’s martyrdom, Palm Sunday refers immediately to an occasion that lies largely beyond the margins of the work, in this case the liturgy for the Sunday before Easter.

The news from the frontier between Israel and the occupied Palestinian territories is seldom good, and usually awful. Headline after headline in the mainstream media confirm the popular (and hardly inaccurate) view that the border is a place of violence and danger, where Israeli soldiers daily face death and injury from suicide bombers and armed militants, and Palestinian citizens are constantly liable to harassment and arrest.

Against this baleful backdrop of discord and suffering, however, a new and more hopeful story has begun to emerge.

This year’s March for Life took place against a backdrop of legislative initiatives at both ends of the life spectrum. As this column is being written before the march in Ottawa, there’s no way to know if the event will be covered in the media. But life issues continue to be prominent in the news.

The unborn victims of violence bill in the last parliament and the April 14 private member’s bill aimed at ending the coercion of women into abortions they do not want both received plentiful coverage and sparked strong reaction. The proposals caused a rash of letters to the editor and talk-show panels.

For most Canadians, I suspect, the alleged activities of the Michigan-based Hutaree militia amount to little more than fresh evidence of the occasional craziness we’ve come to expect from Canada’s neighbour to the south.

Canadians should not be so smug.

Some allegations have staying power no matter how often they are refuted. For the past month, articles and broadcasts have abounded with reports about the sexual-abuse scandal and claims of cover-up at the highest levels of the Church. Most allegations concerned events in Europe and the United States, and spread wildly after suggestions that even Pope Benedict XVI may have known of or approved a decision to return a German priest offender to ministry.

Led by The New York Times, there were efforts to implicate the Pope — in his former capacity as a cardinal and head of the Congregation for the Doctrine of the Faith — with failing to act promptly in a U.S. case. The allegations and The Times’ role in spreading them have been widely and justifiably refuted and discredited, including by The Times itself, albeit with less prominence than it gave the original report.