%1

After a weeklong business trip in the U.K., American pastor Ryan Keating was detained at the Istanbul airport over­night, interrogated, and then put on a plane back to London.

“They locked me in a room they called the guest house with 15 to 20 other people,” Keating said, recalling the night of October 8. “Some were suspected of being terrorists and ISIS members.”

For 11 days in August, Ruhiyeh Thabet al-Sakkaf and Nafheh Sanai al-Sakkaf shared a jacket and a damp cell at Yemen’s National Security Bureau after armed officers stormed a multifaith youth event the sisters-in-law were leading and arrested 65 men, women, and children.

“They raided us how they would raid a terrorist cell, with masked gunmen shouting, ‘Quiet! Sit down! Nobody move!’” Ruhiyeh said.

In accepting her party’s nomination for a fourth term in office, German chancellor Angela Merkel delivered a speech that took aim at conservative critics of her liberal asylum policies, yet also embraced a proposal to ban the burqa.

When Joshua Case and parishioners at Holy Innocents’ Episcopal Church bury some of Atlanta’s youngest victims of violence, they often do so alone. In many cases, family members are absent from the child’s life, lack transportation to the cemetery, or are incarcerated. Some­times the state forbids them to attend.

For this brief, solemn service, Case, associate rector at Holy Innocents’, and the others become the child’s “family in mourning.”

Did the 2016 election portend the rise of Christian nationalism?

Only two years ago, the percentage of Americans who identified being a Christian with being an American had dropped precipitously from its post-September 11 hike.

Just one-third of Americans in 2014 said being Christian was very important to being a “true American.” That was down from the nearly half of Americans who felt that way in 2004, the General Social Survey found.

It was an “act of ecumenism” and a true gift—since the giver could not receive anything of equal value in return.

That’s how Archbishop Demetrios, head of the Greek Orthodox Church in America, and James Nieman, president of the Lutheran School of Theology at Chicago, described the school’s decision to send a ninth-century New Testament manuscript back to the Greek monastery where it resided for centuries.