In his Oct. 24 Catholic Register column, Michael Coren reports that he has been deluged by e-mails from “people complaining about how some journalists use their Catholicism as a rather self-indulgent vehicle for their own secular politics.”

While not singled out by name in the column, I am clearly among the rascals whose writings Coren’s correspondents (and Coren) dislike. I am replying to this criticism here, because I believe that Coren’s column raises interesting questions about the nature and scope of Catholic journalism, and indeed the Catholic practice of everyday life, that deserve to be answered.

The recent death of historian and essayist Tony Judt at age 62 has shut down a remarkable wellspring of straight talk about the modern world and its woes, and left-thinking people everywhere bereft of one of our time’s finest political and moral voices.

His books helped make Judt famous. Postwar: A History of Europe Since 1945 (2005), for example, is a majestic best-selling survey that has, in the words of a reviewer, “the pace of a thriller and the scope of an encyclopedia.’’

But it was the essays from the decades on either side of 2000, gathered into the outstanding book Reappraisals: Reflections on the Forgotten Twentieth Century (2008), that earned Judt an international reputation as a fearlessly sceptical critic of modern political pieties. His best-known texts today, after the great Postwar, are surely his contributions on politics and current affairs to such journals as The New Republic, The Times Literary Supplement and The London Review of Books, and especially The New York Review of Books.

What with the woes besetting the newspaper industry, any gathering of journalists these days is likely to be a gloomy affair. But the Vatican’s recent international congress of Catholic journalists, by every account, was marked by a decidedly mixed mood, with sober reflection on the problems now facing Christian media throughout the world mingling with strong and reasonable hope for the future of the Catholic press.

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Convened in early October by Archbishop Claudio Maria Celli, president of the Pontifical Council for Social Communications, the congress heard speakers describing the steady hail of bad news now battering both traditional secular and Catholic media, according to reporters who were there. Operating budgets continue to shrink due to steep declines in both paid circulation and advertising income. The upward-trending migration of former print-media readers to the various news and opinion platforms offered by the Internet and cable television is another threat.

But the Catholic press is also afflicted by some issues peculiar to itself. Greg Erlandson, president of Our Sunday Visitor Publishing in the United States, said that Catholic publishing suffers because Catholics today know less about what their religion teaches and understands about human and divine life. There is “a growing distrust of institutions” and, as a consequence, there is “a resulting decline in Catholic identity.” Speakers said the culminating blow to the trust many had in the Catholic Church and its media has been what Archbishop Celli called the “difficult and painful” sexual and other abuse cases that have rocked the Church from the local parish level up to the Vatican itself.

Catholicism, however, encourages believers to see the blessing inherent in even dark and heart-breaking moments. One of those moments, at least for Catholic publishing, is now. For Archbishop Celli, the abuse cases, horrible as they are, could lead “the entire believing community to a greater commitment to following the Lord and placing itself at the service of humanity with an even greater witness of life capable of demonstrating what we bear in our hearts.” By means of this renewed program of mission, and through effective recommitment to factual rigour and honesty, the Catholic press can restore the Church’s damaged credibility.

This welcome burden falls on reporters, who have the job of being first-on-the-scene eyewitnesses of the events of the day, and of the personalities who are shaping these events. Despite the profound technological changes now taking place in the information society, “the principles of journalism haven’t changed,” Amy Mitchell, vice-director of the Pew Research Centre’s Project for Excellence in Journalism, told the congress. “The ideas of verification, authentication, of being transparent with your readers or listeners about the information you know, the information you don’t know, about where you’re coming from, the influences you have — all of those remain constant.”

But responsibility for cogent journalism also falls on the shoulders of the columnists, commentators, editors and others who attempt to make sense of things within the framework of Catholic thought. “Of no less importance (than reporting),” Archbishop Celli said, is “the role that the Catholic press has within the Church because it can be a privileged instrument in the not easy task of promoting and nourishing an intellectual understanding of the faith.”

Keeping these values alive in the contemporary world is a tall order, especially in a time of financial uncertainty and widespread scepticism about the institutions of social democracy, including the traditional secular and Church media. Nobody at this conference, to my knowledge, doubted the difficulty of doing so. But the viability of the Catholic press in contemporary Canadian and Western society largely depends on meeting that order fully — and never forgetting the God for whom Catholic journalists are doing it.

The enduring task of the Catholic press, Benedict XVI told participants in the congress, is “to help modern man to turn to Christ, the one Saviour, and to keep the flame of hope alight in the world, so as worthily to live today and adequately to build the future.”

Toronto mayoral hopeful Rob Ford first appeared on my political radar screen late last spring, when I chaired an all-candidates meeting on the topic of architecture and urban design. Held at the Art Gallery of Ontario, the session was sponsored by the Pug Awards people, who celebrate artistic achievement in our city’s built form.

Ford’s performance that evening was remarkable. While the other candidates at least took stabs at the questions I asked about urban planning and the quality of the city’s architectural environment, Ford ignored both the questions and every attempt on my part to get him to answer them. Instead, he relentlessly repeated the mantra that has characterized his whole campaign: cut costs, cut staff, cut the size of city council — cut, cut, cut.

My usual reason for going to Venice has to do with contemporary culture. I went there last month, for example, to write about the 12th Biennale of Architecture for a Canadian magazine. The famous show (which runs until late November) is a fascinating survey of the things advanced architects, artists and theorists in many countries are thinking about these days, and I’m glad I was able to take it in.

But before I left for Venice, I made up my mind to do more than keep my nose to the architectural grindstone — to take some time off, that is, and revisit some old acquaintances among the religious canvases and murals that grace the island city’s churches, historic charitable foundations (called “scuoli”) and public buildings.

The bitter controversy raging in the United States over the proposed mosque near New York’s World Trade Centre site has exposed a dark, durable stain on American public life. It’s racism of the old-fashioned, virulent kind, blurring distinctions, stereotyping the hated and feared “Other,” radically threatening the discipline and tolerance necessary to make a multicultural society work.

Pending approval by federal broadcasting regulators — not a done deal, by a long shot, at the time of this writing — Canada is to have a new all-news television channel, called Sun TV News, intended to knock the socks off the CBC and CTV networks. This is a matter Catholics should be concerned about, insofar as the quality of Canada’s national life is affected by what gets put out on the airwaves.

Kory Teneycke, front man for the Quebecor media empire (which publishes the Canada-wide Sun tabloid franchise), said at a recent news conference that the channel will definitely be unlike the CBC (“boring news by bureaucrats for elites and paid for by taxpayers”) and CTV (ditto, minus the taxpayer’s dime).

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.

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.

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.