My temptation to spurn the evangelical preacher slipped away when I opened this volume.
When I learned that white evangelical women are drawing and painting all over their Bibles, I was caught between judging and celebrating the phenomenon.
When an anthropologist wants to understand a culture, he or she studies its gods.
The "traditional family" used to provide stability and comfort. Was it all an illusion?
To lionize the missionary’s courage, Muslims were cast as implacable adversaries and served as the quintessential foil.
Last week, God’s Not Dead 2 hit the nation’s movie screens. The sequel to the 2014 sleeper hit tells the story of Grace Wesley, a high school teacher dragged into court for talking about Jesus in her classroom. The movie imagines a hostile government bent on rooting out any trace of religion in public life. As the prosecuting attorney threatens, “We’re going to prove once and for all that God is dead.” The timing of this film’s release may have been intentional.
Trump does well among those who identify as evangelical—but lack deep formation in faith. Formation fixes people’s eyes on higher things.
Historically, black people and those deemed “homosexual” have been marginalized and silenced on many faith-based campuses. My Then & Now post from December notes the increasing acceptance of black Christians at Christian schools. However, such acceptance has not been extended to LGBTQ Christians. W.E.B. Du Bois’s The Souls of Black Folk intertwines “the problem of the twentieth century” color line with LGBTQ resistance in the 21st century.
British Columbia's church attendance rate is lower than Canada's, and Vancouver's is lower still. Yet vibrant things are happening in the city.
When we think of religious conservatism, we likely think in terms of slogging through the trenches of the great American culture war. But does the culture war serve as a useful paradigm for understanding religious conservatism?