In “American Christianity Today: Establishment, Decline, and Revival,” Dyron Daughrity gives readers a panoramic view of current Christianity in the U.S. — its people, conflicts, differences, and common ground.
Nostalgia for a ‘Christian America’ overlooks the realities of religion in the founding era — which included taxes, jail time, exile, and even public hangings for anyone who defied state-run churches.
In episode 65, Jemar Tisby talks about his books How to Fight Racism and The Color of Compromise. He also discusses his response to a recent controversy at Grove City College, his new "Those Meddling Kids" video series on anti-CRT efforts in Christian higher education,
In episode 62 of Dangerous Dogma, Thomas Lecaque, professor of history at Grand View University, talks about alarming issues of religious and political support for violence. He also discusses the importance of studying history.
Contributing writer Laura Levens asserts that the purpose of history is not for telling tales of victorious nations and churches. Rather, the purpose of history is a commitment to deal with the complexities of the past, so that we might understand and address present realities
The story of the Ethiopian Regiment matters because if we are being honest, it is the first known ’emancipation proclamation’ ever issued to slaves held on American soil.
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Faith, many behind the #ReOpenChurchSunday movement allege, is the ultimate protection. A photograph puts it succinctly: One protester at an anti-shutdown rally in Harrisburg, Pennsylvania, had painted the hood of his truck with the motto “Jesus is my vaccine.”
Although it is still three weeks until Mother’s Day, I am writing today about taking care of Mother Earth. This week marks the 50th anniversary of Earth Day, so it is a fitting time to think about taking care of our planet.
We celebrate many early Baptist giants. Thomas Helwys. Roger Williams. John Leland. Adoniram and Anne Judson. Luther Rice. But there’s one we generally don’t know: Jack.
In 1917, when the United States entered the World War I, chaplaincy was a majority white and fully Christian organization. No law specifically stated the acceptable religious backgrounds of military chaplains, but only mainline Protestant ministers and Catholic priests wore the insignia of the military’s