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While LDS leadership rescinded its prohibition on baptizing children of LGBTQ parents, they bizarrely claim that neither the church’s nor God’s will have changed. You can all but hear them say, “Look, don’t blame us for the fact that God finds your gayness abhorrent! We’re just messengers!”

The Trump administration is funneling $5.1 million in federal Title X family planning funding to a chain of faith-based anti-abortion medical clinics called Obria. Turns out that the Catholic Church has funded them too.

While activists cite the policy change and the opportunity for more discussion and visibility on campus, it isn’t clear how faculty would feel safe openly exploring queer theology while contractually required to oppose same-sex relationships on theological grounds.

The past couple of weeks have shown the country that, even though the Supreme Court has said prayers are constitutional, government bodies should stop organizing them. They are divisive, intimidating, coercive—and certainly unbecoming in bodies that represent our increasingly pluralistic communities.

In a series of pieces, RD contributors debate whether or not it’s proper and meaningful to label the ideology behind the terrorist attack on a New Zealand mosque “Christian” nationalism or simply “white nationalism.”

Christian nationalism and white nationalism have some common concerns, but they shouldn’t be conflated in their differing narratives and responses to Muslims and other immigrants.

The question of the “Christian” nature of Tarrant’s terrorism cannot be answered by appeal to a neutral umpire or standard. Hard as it may be to accept, I do not think a single, uncontested, objective yardstick exists against which to measure the “Christian” character of his act. What is “Christian” is—and always has been—TBD.

When I first heard the tragic news of the shootings at mosques in Christchurch, New Zealand, I was preparing a lecture for my Introduction to Western Religions course on Jesus in the Qur’an. This…

On September 8, 2007 in Sydney, Australia, the antiglobalization movement mobilized once again against neoliberal economic policies, this time to oppose the APEC (Asia-Pacific Economic Cooperation) summit. Just as during the protests against the World Trade Organization in Seattle, Washington, in 1999, the streets were filled with an array of groups, such as environmentalists, socialists, and human rights advocates. And also just like in Seattle, there was a “Black Bloc”—a group of militant activists, usually left-wing anarchists, who wore masks and dressed all in black.