Opinion
On April 18, the court heard oral arguments in Groff v. DeJoy, a case addressing an employer’s obligation to accommodate religious employees’ requests under federal law. The dispute involves a Christian postal worker who quit his job and sued the U.S. Postal Service after he was unable to find coverage for his Sunday shifts. Current law requires employers to make accommodations for workers’ religious requests only if doing so doesn’t impose more than a minimal cost on their business, known as the “de minimis” standard.
After listening to the oral arguments in the case, I believe it’s very likely the court will overturn the de minimis standard and require employers to accommodate more religious requests.
In short, the gospel demands that the church asks some basic sociological questions to help it navigate difficult social waters. In regard to trans people, our questions should be informed by the work of people like organizer and writer Dean Spade, who wrote the book Normal Life. How does our society, with all its norms, move trans people closer to vulnerability and death, or closer toward security and life?
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Adults wearing red t-shirts saying "Mom's Clean Air Force" and children holding signs that says "Kids need you to fight for a healthy climate" and "Fight for clean air" at a press conference where Senate and House Democrats voiced support for the creation of a Civilian Climate Corps, July 20, 2021 - Washington, D.C. Photo credit: Reuters/Michael Brochstein/Sipa USA.
As a mother and teacher, I spent one year researching 50 women — one from each state in the country — who are working toward climate justice. I documented these stories in the book Love Your Mother: 50 States, 50 Stories, and 50 Women United for Climate Justice. What I found in the South were role models on the frontlines of the climate crisis: From the hurricane zone of the Gulf Coast to the urban center of Atlanta, I discovered women who knew how to use their wit, intelligence, faith, and family to fight for their connection to home and the health of those they love.
Unlike many possession stories, The Evil Dead franchise envisions a world without hope of exorcism. The unique version of evil in this franchise calls to mind the cruelty of empires old and new.
The Bible is unequivocal that we are to “honor” and even “revere” our mothers (Exodus 20:12 and Leviticus 19:3). While it’s a commitment that needs more attention than one Sunday each year, Mother’s Day provides a special day in which we should go out of our way to honor our mothers with words and acts of gratitude and love.
Adoption allows us to bring near to us those who hold in themselves the kingdom of God (Luke 18:16). By invoking the language of “sacramental” here, I am naming the ongoing dialectic between the ordinary and the theological. As a sacramental practice, earthly adoption does not hold the same consequences or eternal import as our salvific adoption in Christ. However, these two realities can speak into one another. This is what a life marked by the sacramental looks like: finding spaces where the ordinary, mundane things of life are instilled with a greater sacred significance of liberation and love; and, in return, point us to divine realities that we are invited to participate in.
In a ceremony that CNN describes as “a symbolic coming together of the monarchy, church, and state for a religious ritual,” King Charles III will vow to uphold the law and the Church of England. Justin Welby, the Archbishop of Canterbury and leader of the global Anglican Communion, will then anoint Charles with oil and place a heavy crown on his head. The crowds surrounding Westminster Abbey will chant, “God save the king.”
Can blowing up a pipeline be a form of nonviolent protest? Director Daniel Goldhaber’s new film, How to Blow Up a Pipeline, makes a strong case in the affirmative — even if the activists at its center could care less about being called “terrorists” by the American empire.
It would appear that most people raised in the church do not, in fact, stay in the church.
In recent years, there’s been an uncomfortable shift in how the topics of marriage and families are being framed. Rather than simply acknowledging marriage and family as moral goods, children and families are frequently put forward as the solution for preserving Christianity amidst its perceived cultural decline.
In a nation built on white nationalism, keeping people fearful of the “other” is useful because it keeps up the illusion of law, order, and control — the foundations of white supremacy. Crime protection is now the dominant reason people own guns. Samuel Perry and Andrew Whitehead write in their book Taking America Back for God, that White Christian nationalists tend to want a strong military, capital punishment, and oppose gun control.
Yet again and again, Christians are commanded to welcome the stranger and be not afraid. “Do not neglect to show hospitality to strangers,” the author writes in Hebrews 13:2. “For by doing that some have entertained angels without knowing it.”
Historian Timothy E.W. Gloege explains in his book Guaranteed Pure that before the events of Haymarket, Christian evangelist Dwight L. Moody conspired with local capitalists such as Cyrus McCormick Jr., one of the managing partners of International Harvester Company, to thwart the 1886 strike altogether. Within the story of the Haymarket affair, we can find a number of political tensions that are still within Christianity today. One major tension still animating Christian discourse is this: What happens when Christians side with the wealthy instead of the poor and working class?
My early suspicion of Cone was reflexive. I had been formed in the intercessory prayer meetings of pious Afro-Caribbean Pentecostalism and naturalized in the halls of white evangelical academia during the so-called “post-racial” years of the Obama presidency. In those churches of my youth, racism was real, “but not nearly as bad as it had been in the past.”
Like many during the COVID-19 pandemic, I returned to The Office because I craved something familiar. Rewatching the show led me to this realization: The Office is the first TV series to portray the good, the bad, and the awkwardness of religion in a way that I relate to as a Christian.
Our country is rolling back reproductive health access in the name of “choosing life” while refusing to support life’s development in utero and post-birth. We also have not ensured that people who give birth or care for children have paid family and medical leave, workplace protections, or even access to health care facilities. In states like Mississippi and Alabama, budget pressures are forcing many rural hospitals to close, cutting off the only point of care before, during, and after labor.
Half a century later, a lot has changed, but we remain committed to inspiring Christians across every tradition to put their faith into action for justice and peace and strengthening faith-inspired movements for change.
When most people consider the holy month of Ramadan, the 30 days of fasting and reflection for Muslims, they may not picture a millennial in a hijab connecting the Qur’an with environmental justice through Instagram hashtags like #greenramadan and #ecomuslim. But Saarah Yasmin Latif is on a mission to help people of all religious traditions connect their faith with individual and collective acts to sustain the earth.
Immoral exemplars leave us to grapple with a host of difficult ethical questions. Among these are certainly questions about their status and the value of their work. But these are not the only — or even the most important — issues. We also must consider the concerns of survivors, the integrity of our most treasured traditions and institutions, and how our response might contribute to a more just world. When we focus solely on the status of the tainted thinker and their work, much of the ethical picture fades from view.
Three years prior to Jesus’ crucifixion, he had launched a public movement in the violent society of the Roman Empire. He said that God’s kingdom was coming close, and he invited people to rethink their lives in light of it. His message revolved around a teaching that we desperately need to embrace today. That teaching, however, is also what led to his crucifixion.
On Maundy Thursday of Holy Week, we remember how Jesus and his disciples celebrated the Passover meal, transforming it into what we now celebrate as communion. The word “maundy” originates in the Latin mandatum, in reference to the mandate Jesus gives his disciples that night: “A new commandment I give unto you that you love one another” (John 13:34). Just before the meal, Jesus engages in an act of loving service and humility: washing the disciple’s feet.
This selfless act contrasts sharply with the shameful spectacle that has dominated recent news: the indictment and arraignment of former President Donald Trump.
I wish the world could read a thoroughly-researched, 900-page report from the women who Vanier preyed on; a full report, written in their own handwriting and spoken in their own voices about what he took from them. I wish the world could understand that the women are more than the sorrow brought about by this injustice. They are resilient, and whether we know them or not, their stories are a part of our story — the story of L’Arche as well as the broader human story.