From the Arctic to the Amazon: Religion in the Extremes

From November 10-21, international representatives will gather in Belém, Brazil--in the heart of the Amazon rainforest--for the COP30 climate summit.

Billed as a critical event to assess progress on the Paris Agreement, evaluate national climate plans and discuss the Amazon's sustainability, the event not only highlights the region's biodiversity and challenges but reminds us that the hot spots of climate change are often far from familiar institutions and global centers.

In the Arctic, melting ice reshapes both landscapes and livelihoods, raising questions of survival and meaning. On low-lying islands in the Pacific, rising seas threaten ancestral graves and sacred sites, forcing communities to reimagine their relationship with place, identity and faith. In the Amazon, where Catholic priests bless river communities and Indigenousvoices advocate resilience, religion is emerging as a frontline voice against the bleeding edges of climate change. And when extreme weather events — from heat waves to hurricanes — leave devastation in their wake, faith groups are on the front lines of responding and rebuilding.

Religion is shaped by these changes, even as it shapes the way individuals and communities react. It is woven into the ways people understand loss, cultivate resilience, cope or hold onto hope at the planet’s margins.

For journalists, covering religion in these contexts means widening the lens. The story isn’t only about policy debates or institutional statements; it’s about how belief is lived at the edges: in prayers for safe hunting grounds, rituals for vanishing coastlines and ceremonies that reinterpret tradition in the face of upheaval.

By telling these stories with nuance, journalists can illuminate how climate change is not only an environmental crisis but a spiritual one — reshaping the meaning of place, community and religion itself.

As COP30 approaches, this edition of ReligionLink offers into religion and climate change in the extremes.

London’s 'Young Imam' Is Changing How People See Islam — One Video at a Time

“I’d never done social media before,” Sabah Ahmedi told me as he carefully balanced his phone between a napkin dispenser and sugar shaker at a chai shop in South London’s Tooting district. “Never done TikTok, Instagram, Facebook,” he said.  

“Whatever was out there, I’d never done it.” 

These days, you would never guess it. With tens of thousands of followers and multiple viral videos to his credit, Ahmedi — known as “The Young Imam”  — is a social media sensation.  

And, perhaps more importantly, his is a voice for peacebuilding and bridging divides in a time when xenophobia, antisemitism, and anti-Muslim rhetoric and violence are gripping the United Kingdom.

His journey started in 2020 when, fresh out of the Ahmadiyya seminary in Surrey, he was assigned to the press office at Baitul Futuh in Morden, one of Europe’s largest mosques. Feeling called to be a faith leader out of a sense of justice, he said he was blessed to be in the role.   

But he wasn’t very good at it, he says. “I couldn’t write a presser [press release] to save my life,” he said. His boss told him to figure things out, or he might have to find a new position. So, sitting with a friend at the same chai shop, he decided to start a social media account. The plan was to share the daily life of a faith leader in the UK.  

“Here we are now, five years later,” he said as the camera on his phone captured us splitting a slice of banana bread and chatting about his adventures online. “The account has grown into so many things — a book deal, TV appearances, entertainment contracts.”  

More than being Instagram famous, the account has also fostered opportunities for inter-religious understanding in a time of increasing polarization in British society. With a rise in anti-religious rhetoric and hate directed at Muslims like him, Ahmedi knows it’s essential to show a different side to the Sacred — and to do it in a way that is accessible and digestible for as many people as possible. Through 15-second clips and day-in-the-life reels, Ahmedi creates a vibe that is honest and compassionate, inviting viewers in a spiritually fragmented and relationally polarized society to adopt postures of love, openness, and curiosity. 

Religion & Political Violence

On a hot and humid September afternoon in Glendale, Arizona, mourners streamed into State Farm Stadium for the memorial of conservative activist Charlie Kirk. Banners of the cross hung beside American flags, and gospel anthems mixed with political slogans from the stage. What some saw as a service of remembrance was also something else: a rallying cry where grief and faith were harnessed to a political narrative, casting Kirk as a martyr and his death as proof of values under siege.

Religion has always been woven into American politics, but that mix has turned sharper in recent years. With faith language cropping up at campaign rallies, on protest signs and at crime scenes, the U.S. is facing a new era where religious identification, political loyalty and violence often overlap.

In this edition of ReligionLink, we provide background, tips, stories, sources and other resources for reporters to better cover the confluence of religion and political violence in the months and years ahead. 

How war and displacement transformed this Polish church

The city of Opole is 275 miles from Poland’s eastern border. But Ukraine never feels that far away.

And at Ostoja Church, a Pentecostal congregation that has served the city of 130,000 since 1952, that presence is palpable, particularly during Sunday-morning prayers.

The church’s pastor, Mariusz Muszczyński, said that every Sunday since the beginning of the war, the church has prayed for peace in Ukraine—in Ukrainian and Polish.

“We never skip it,” he said, “it’s become part of who we are.”

It’s not only the church’s prayers that have changed since the war began. The people have as well.

“From one day to the next, our church transformed from a middle-class Polish-descent church into a messy, missional, giving, caring, international community,” Muszczyński told CT. “It revolutionized our church overnight. Three years down the road, we are in a totally different place than we used to be.”

Even before 2022, there were more 8,000 economic migrants from Ukraine living in Opole, the capital of Upper Silesia in Poland’s southwest. But in February of that year, when Russia launched a large-scale invasion of Ukraine, hundreds—and later thousands—arrived seeking shelter and safety. In the first 18 months after the invasion, the Polish government granted temporary protected status to 22,000 people in Opole.

Muszczyński’s church was on the frontlines of dramatic change.

Despite criticism, Sweden church continues to advocate evangelism of Muslims

Joakim Lundqvist never thought he would be pastor to hundreds of people named Muhammad. 

And yet, in the wake of Europe’s influx of asylum seekers from conflict zones in Muslim-majority countries including Syria, Afghanistan, and Iraq, he and his church, Livets Ord (Word of Life) in Uppsala, Sweden, saw their own dramatic increase in newcomers—many of them Muslim.

In the last ten years, Lundqvist said Word of Life has seen more than 900 Muslims convert to Christianity and 450 graduate from the charismatic megachurch’s Bible school.

Founded in 1983 by Ulf Ekman, the church has grown into a significant force within the charismatic movement, with thousands of members in Uppsala and international centers around Europe and in Russia, the Middle East, and Asia. 

As debates around immigration in Europe have resurged in recent days, rhetoric remains emotionally charged across the continent. Populist voices continue to frame migrants—particularly Muslims—as a threat to European identity. Mainstream political leaders urge more nuanced dialogue with an appreciation for multiculturalism and respect for the tradition of human rights.

The Spiritual Is Political: Georgia’s Peace Cathedral as a Hub for Pro-Democracy Religious Resistance

Draped in a Georgian flag, protective goggles over her fashionable eyeglasses, and wearing a European Union flag for a scarf, Keti Chikviladze is standing with hundreds on Rustaveli Avenue in Tbilisi, the capital of Georgia. It is the 150th consecutive day of protests in front of the Georgian Parliament building, demanding the resumption of Georgia’s progress toward European Union membership, railing against a series of laws limiting free speech, and calling for fresh parliamentary elections.

On November 28, 2024, following months of mounting tension and conflict with the European Union, Georgia’s ruling party, Georgian Dream, suspended the country’s bid to join the EU. Since then, hundreds and thousands of protestors have shown up every night to block traffic along Tbilisi’s main symbolic, cultural, and political artery. On numerous nights, Chikviladze has been one of them, there to counter what human rights organizations report are systematic crackdowns on civil society, media, political opposition, and a turn away from European democratic standards and toward Russian-style authoritarian practices.

Beyond her political activism on Rustaveli Ave., Chikviladze is also the co-founder of the first liberal Jewish movement in the Caucasus region—Dor L’Dor (meaning “generation to generation”)—along with her husband Mikheil “Misha” Grishashvili and others. Just two weeks before the April 28 protests marking 150 days, Chikviladze was welcoming attendees of multiple faiths at the community’s Passover seder. Organized around themes of democracy, justice, and peacebuilding, the haggadah for the evening retold the story of the exodus from Egypt connecting enslavement in the Hebrew Scriptures to what it means to be a citizen in Georgia today. One participant, Benny, said the haggadah reminded him of the need for Jews and others to stand up for freedom, liberation, and democracy “right here, right now.”

The Chikviladzes’ progressive Jewish community, however, does not have support from Georgia’s wider, and larger, Orthodox Jewish community—in part because its physical home is in a church, the Peace Cathedral.

The Peace Cathedral, sometimes called the Peace Project, was originally established in 1867 as the First Baptist Church of Tbilisi. Embodying a legacy of bold social justice, inclusivity, and courage in the face of opposition, it is the mother church of the country’s Evangelical Baptist Church. But in 2017, its leader, Bishop Malkhaz Songulashvili, reimagined—and managed to rebuild—it as a multi-faith sacred space, with a synagogue, mosque, church, temple and oratory housed under one roof and sharing a single entryway.

More than a spiritual home for members of multiple faith communities, it is a place for homegrown political activism as well.

And as the human rights situation in Georgia deteriorates at a rapid rate, the Peace Cathedral could serve as a proving ground for how building coalitions and working across differences might be part and parcel to restoring Georgia to the path of democracy, and a potential model for other countries facing an assault on democracy and human rights violations today.

Making Mortals into Martyrs

Charlie Kirk, the 31‑year‑old activist, pundit, and founder of Turning Point USA was one of the most visible voices blending evangelical Christian identity politics with right‑wing populism in the United States. When he was fatally shot while speaking at Utah Valley University on September 10, more than merely “a divisive figure in right‑wing circles” was killed. Kirk was a polarizing public persona across the U.S., known for his provocative rhetoric on religion, race and gender (among other things). His voice carried both influence and animus, drawing fervent support and fierce criticism. 

And following his death, he became a martyr. 

In the immediate aftermath of his killing, many Kirk supporters—new and old—framed it as spiritual warfare, portraying the shooting as an attack on faith and moral order. His widow, Erika Kirk, declared that his death and legacy would echo “like a battle cry,” and that he “will stand at his savior’s side … wearing the glorious crown of a martyr.” 

Pastors, evangelical leaders and everyday Christiansechoed these themes online, saying “martyr blood has reached the throne” and calling for “Gods army”  to rise and for followers to “carry on his mission,” warning that the forces opposed to Kirk were spiritual adversaries. Some invoked the words of early Christian apologist Tertullian, who wrote that “the blood of the martyrs is the seed of the Church,” by saying the death of “Saint Charline Kirk’s martyrdom” would spark a revival.

Alongside spiritual rhetoric came calls for reprisal and retribution: social media quickly filled with posts from far‑right activists suggesting Kirk’s death demanded vengeance and that the political left bore responsibility, implicitly or explicitly. Some posts framed it in apocalyptic terms, speaking of an impending “civil war” to “restore moral clarity.”

The move to make Kirk into a martyr is not unique. It’s a pattern repeated across time and place: when a public figure with religious and political identity dies violently, their death can be transformed into a symbol, merging grief with grievance, spiritual meaning with political mobilization and martyrdom with Other-ing and calls for retaliation. 

Martyrs are hailed as heroes, canonized in murals and at vigils. And through hashtags and hushed prayers, their deaths serve as focal points for collective identification, belonging and action.

What do we have to learn from how Charlie Kirk was made into the latest Christian martyr?

Afghan Christian Arrested in Berlin Amidst Church Asylum Furor

Along the quiet, tree-lined streets and avenues of Berlin’s middle-class Steglitz district, police in plain clothes were staking out a church on Monday.

Their target: an Afghan man living in the basement of Trinity Evangelical Lutheran Church. 

The man didn’t know it, though, and “dared to go a few steps outside of the church on the sidewalk,” pastor Gottfried Martens told CT. The man was immediately arrested.

According to Martens, the man is a Christian convert who will face “immediate danger to life and limb” if he is deported back to Afghanistan. 

The congregation, which is part of the Selbständige Evangelisch-Lutherische Kirche (Independent Evangelical-Lutheran Church), a small denomination connected to Missouri Synod Lutherans in the United States, has welcomed hundreds of Farsi- and Dari-speaking refugees since 2011. According to Martens, many of them have become Christians, and the church is “committed to protecting converted Christians from deportation to their deaths.”

In recent days, that has become a contentious position in Germany.

Christians in Europe Building their War Chests

The Billy Graham Evangelistic Association (BGEA) is calling it the “war chest.”

The evangelistic association headed by Franklin Graham started a legal fund with the damages it won in lawsuits against seven venues in the United Kingdom that cancelled BGEA events in 2020. That fund has now grown to $1.25 million, partly due to an influx of cash from Samaritan’s Purse, the humanitarian organization also run by Franklin Graham. The money will go to help conservative Christians in Europe going to court in freedom of speech and freedom of religion cases.

“Considering what is happening in wider Europe,” BGEA general counsel Jonathan Arnot told Christianity Today, “it seemed appropriate to make this assistance available to Christians across the continent.”

Without a war chest and a smart legal strategy, Arnot said Christians are in danger of losing the right to share the gospel in Europe. The BGEA and other conservative groups are afraid that widespread cultural opposition, especially on issues of sexuality and ethics, and new regulation on speech deemed hateful, harmful, or misleading, will erode people’s ability to condemn sin and preach Scripture.

To date, Christians have won a remarkable series of legal victories in Europe.

Summer of Interfaith Love

Interfaith families had a bit of a moment last year. 

Democratic presidential candidate Kamala Harris’ multireligious marriage was called a “map of the future.” The popular Netflix comedy “Nobody Wants This” called up memories of the early aughts’ popularization of the portmanteau Chrismukkah — referring to the merging of the holidays of Christianity’s Christmas and Judaism’s Hanukkah — just as the two holidays coincided at the end of the year. 

These crossovers and conversations are no surprise to Susan Katz Miller, who has been writing about her own experience with, and expertise concerning, interfaith families. And those intersections are likely to continue, Miller says, with interfaith families becoming more common in the U.S. and in other diverse democracies. 

Twelve years after the publication of her book Being Both: Embracing Two Religions in One Interfaith Family, Miller says the theme is not only still relevant, “but perhaps more relevant than ever.” 

“With demographic changes and increasing support from religious institutions, I think it’s become easier to be an interfaith family; easier at being and doing both,” she says. “I think as a society, we’ve become more educated about these issues. And there have been some important shifts as a result.”

Challenges remain, says Miller, with family members, social circles and religious institutions sometimes still putting up barriers to the fusing of families from different religious traditions. 

In this edition of ReligionLink, we offer background, tips, related stories and relevant sources for you to better understand, appreciate and report on interfaith relationships, families and love. 

Religion...in space! 🚀

Picture outer space. Its seemingly endless reach, its pulsating planets and twinkling stars, the swirling canopy of galaxies, a mantle of nebulae, the curvature of Earth’s blue expanse from a vantage point miles away.

Absorbing yourself in these images, what do you feel? 

Some might compare the impulse to awe when we picture outer space or see images beamed back from faraway satellites to religious epiphany or other forms of spiritual inspiration. 

From astrology to astrotheology, from questions of how to practice religions ensconced in Earth’s realities and rhythms to the context of outer space or life on other planets to the creation of new traditions, spirituality and space exploration are more intertwined than you may think. 

In the latest edition of ReligionLink, we explore the intersections between religion and space, offering background, relevant stories and expert sources to help you report on religious traditions boldly going where no religions have gone before.

Religion’s next great frontier 

Humans have long been drawn to space as part of our search for meaning, significance and security.

Astrology originated in ancient Mesopotamia before spreading to various regions and cultures, perhaps most notably in the Hellenistic period in Greece and later in Islamic and European cultures.  It initially was a form of divination, with early astrologers using celestial events to interpret omens from the gods and predict the future.

Over time, astrology developed in different directions, with horoscope columns coming to feature in daily newspapers starting in the 1930s.

Today, astrology has been experiencing a bit of a renaissance, with many among the spiritual-but-not-religious seeking to discern meaning and purpose by studying the positions of celestial objects.

Stars have held varying levels of significance in various religious traditions. A star is supposed to have guided “wise men from the East” to the first Nativity; and both the Hebrew Scriptures and Christian New Testament bear references to the stars providing divine guidance and revelation. Finno-Ugric and Turkish Tatars associated the North Star (Polaris) with the “pillar of heaven,” while the Milky Way has been seen as a symbol of a cosmic tree or the path of the gods.

In Judaism, the Star of David, or six-pointed star, is a prominent symbol representing the union of heaven and earth and is a rallying marker of protection, identity and unity. In Buddhism, stars can be seen as celestial luminaries, and in Hindu scriptures, the stars are often depicted as the abode of gods and goddesses, symbolizing enlightenment and the eternal nature of the soul.

More recently, the relationship between religious traditions and space is evolving — for example, as more Muslim-majority nations venture into space exploration, writes Béatrice Hainaut. The first Muslim in space was in 1985, and to date, 18 Muslim astronauts have traveled beyond Earth’s orbit. But over the last 10 years, countries such as Bahrain, the United Arab Emirates and Saudi Arabia have established space agencies and expressed ambitious space strategies. Other states, including Iran, Turkey, Malaysia, Indonesia and Pakistan, are also showing interest in space research and possible applications derived from it.

It is perhaps the new religious movement Astronism, however, that has taken the relationship between astronomy and religion to its logical limit. At the age of 15, Brandon Reece Taylorian, also widely known under his mononym Cometan, founded Astronism, an astronomical religion that “teaches that outer space should become the central element of our practical, spiritual, and contemplative lives,” according to its website.

“From my perspective, how religion and outer space intersect is crucial to understanding the future of religion,” Cometan, who is also a lecturer at Lancaster University in the United Kingdom, told ReligionLink. “Outer space is the next great frontier that will reshape the human condition, including our religions.”

To that end, some have started to ponder how space exploration itself might be considered its own form of epiphanic religion, producing its own forms of insight, revelation and spiritual experience.

That makes sense to Cometan. “The further we dare to venture beyond Earth, the more our beliefs about God and the universe will transform. I think that we need new and bold religious systems that will inspire our species to confront and overcome the challenges of the next frontier,” he said. “As an Astronist, I define outer space as the supreme medium through which the traditional questions of religion will be answered.”

Whether Cometan proves to be correct, stars have been interpreted in diverse ways across religious traditions, reflecting the human desire to understand and connect with the divine through the wonders of the cosmos.

Is The Christian Right Coming For Europe?

If you’re anything like me, you pay attention when an e-mail is marked “URGENT!!” 

The particular e-mail I have in mind carried a subject line that was direct and equally attention-grabbing: “Christian nationalism is coming for Europe.”

The content was a single link, to an article written by United States journalist Katherine Stewart for The New Republic on the rise of the Christian Right in the United Kingdom. In it, Stewart tells of how she believes a form of hyper-patriarchal, homophobic and nationalistic Christianity often associated with evangelicals in the US is gaining a beachhead in the UK. The developments there, she writes, “are like a window on the American past. 

“This is how things must have looked before the antidemocratic reaction really took hold,” she wrote. 

As a correspondent covering European Christians and as a scholar teaching religion in Germany, I’ve tracked some of the developments, institutions and movements Stewart cites. While rumors of the Christian right’s rise in Europe need to be taken seriously, it is also vitally important that the careful observer of religion take note of some of the complexities that have shaped the Christian right’s contours in ways distinct from, if related to, the forms we see taking hold in the U.S. 

Sikhi: An Updated Guide

There are more than 27 million Sikhs around the world, which makes Sikhi (also known as Sikhism) the fifth-largest major world religion. Yet the Sikh tradition remains largely unknown to the global community – no other religion of its magnitude is as misunderstood as Sikhi.

The Sikh religion has been underrepresented and misrepresented in the popular media, and these problems have contributed to the serious challenges that Sikhs experience today, including negative stereotypes, discriminatory policies, and violent hate crimes.

This guide — a collaboration between the Sikh Coalition and ReligionLink and updated in 2025 — provides information on the Sikh tradition in order to facilitate better understanding of Sikhs and Sikhi.

Intrafaith minorities: Appreciating religious communities’ internal diversity

When it comes to international religious freedom, we tend to hear a lot about religious minorities, their struggle for rights and recognition or persecution — both state-sanctioned and informal. 

But what of intrafaith minorities? 

While interfaith tensions refer to high-friction relations between different religious communities, intrafaith conflict occurs between different denominations or groups within a faith tradition. 

One might think of frictions between Shiite majorities in Iraq and Iran and their Sunni minorities — or vice versa in Afghanistan, Pakistan or Syria — or the sometimes awkward relationship between The Church of Jesus Christ of Latter-day Saints and other Christians. 

In this edition of ReligionLink, we look at intrafaith diversity and discrimination, unpacking how people of different interpretations deal with internal distinctions and differences within shared traditions. 

Peacebuilders Reflect on Pope Francis’ Impact on Christian-Muslim Relations

When Pope Francis died on April 21, aged 88, tributes not only poured in from politicians and representatives of the world’s 1.3 billion Roman Catholics, but also from leaders of different religious traditions.  

Justin Welby, the former archbishop of Canterbury who became leader of the Anglican church the same year Francis became pope, said Francis was “an example of humility” who “constantly reminded us of the importance of serving the poor, always standing with those who faced persecution and hardship.” 

The Dalai Lama said he was an example of service to others, “consistently revealing by his own actions how to live a simple, but meaningful life.” 

Chief rabbi Pinchas Goldschmidt, president of the Conference of European Rabbis, remembered Francis for his, “unwavering dedication to promoting peace and goodwill worldwide.”  

The tributes from numerous global religious leaders and communities are a testimony to Francis’ interreligious engagement during his 12-year papacy — and the primacy he placed on values like mercy, dialogue with the marginalized, interdependence and the shared urgency of working for the common good.  

Throughout his papacy, Francis regularly called on people of faith to practice interfaith dialogue, friendship, and collaboration. He himself also engaged in numerous trips, consultations and one-to-one dialogues throughout his 12-year papacy.   

But in the days since his death, I also heard from numerous practitioners in the field of Christian-Muslim dialogue who spoke of the particular, and personal, impact Pope Francis had on them.  

Pope Francis dies aged 88. What's next?

After briefly appearing in Saint Peter’s Square to wish thousands of worshippers “Happy Easter” on Sunday, Pope Francis died on Easter Monday, April 21, at his residence in the Vatican’s Casa Santa Marta. He was 88.

In a video statement, the Vatican announced his death early Monday, just weeks after he survived a serious bout of double pneumonia.

His death plunged Catholics around the world into grief. Cardinal Kevin Farrell, camerlengo, announced the Pope’s passing, “with profound sadness.” His passing also leaves the papacy vacant until a conclave is convened in Rome to elect the new pontiff.

Pope Francis — who was the first Latin American elevated to the papacy on March 13, 2013, after a two-day conclave charged with determining a successor to Pope Benedict XVI — leaves a record of attacks on clericalism, empowerment of the church’s lay members and dialogue within the church around its public and pastoral role on issues such as climate change and xenophobia, immigration and women’s ordination.

Labeled “liberal, progressive, populist, disruptive and even pop,” Francis steered the church leftward after more than three decades of conservative leadership. But his record on issues like climate change, clergy abuse scandals, women’s ordination and LGBTQ acceptance is far from settled, with critics questioning his reforms and his handling of the Roman Catholic Church’s various crises. 

That legacy, and its long-term impact on Catholics worldwide, will be in part decided by who is selected as the next pope. That process begins with a convening of the College of Cardinals — the conclave — within 15 to 20 days of the pope’s death. 

This edition of ReligionLink provides insight on Pope Francis’ tenure in the papal office, in-depth information about how a new pope will be chosen and leads on who the top contenders are to lead more than 1.3 billion Roman Catholics worldwide.

An Old Idea Is New Again in Europe: Spiritual Formation

How do you transform European hearts? 

It’s one thing to tell people about Jesus. It’s another to get them to change the way they live and help them develop the kind of daily practices that, as the late American philosopher Dallas Willard once wrote, “actually lead to the transformation of life.”

That thought drove Michael Stewart Robb, a Munich-based American theologian who wrote a book on Willard, to found the Sanctus Institute in 2017. He wanted something—an infrastructure, an organization—to teach Christians to foster the day-to-day disciplines and practices that shape people spiritually. Today the institute brings together ministers and ministries with an interest in spiritual formation from across the continent. 

Evangelicals in other parts of Europe have started exploring and rediscovering ways of connecting with God too. From Methodist band meetings in Bulgaria to urban monks in Paris and Berlin and spiritual retreats in Portugal, missionaries, pastors, and everyday Christians are looking for ways to not only pursue converts but also help people conform to the image of Christ. 

According to Willard, who died in 2013, American evangelicals started feeling a pressing need to emphasize discipleship after World War II. Many ministers and Christian leaders felt the Sunday sermon alone, or even the Sunday sermon plus a midweek Bible study, didn’t provide people enough sustenance to really live like Christians. Churches had put too much emphasis on head knowledge and belief, not enough on formation.

Today, ideas about the importance of discipleship are widespread in the United States, Robb said. Americans can easily find books—including titles by Willard and a range of writers including Richard Foster, Henri Nouwen, Richard Rohr, Elizabeth Oldfield, Ruth Haley Barton, Barbara Peacock, Diane Leclerc, James Wilhoit, John Mark Comer, and many others—as well as retreats and seminars on the topic. Many seminaries teach spiritual direction and offer specialization in spiritual formation. 

“You can’t run a seminary in North America unless you say you do spiritual formation. It’s part of the package,” Robb said. “In Europe, you don’t really see that.”

A housing crisis of faith

“It’s the first thing you notice about the United States,” said Bernhard Froebe, a German tourist visiting Los Angeles in the summer of 2024. “There are so many people living in the streets, on the sides of the road, in whole encampments,” said Froebe, who hails from the Saxon city of Zwickau. “It’s shocking.” 

Froebe’s remarks come as no surprise to Americans, who have seen homelessness rise 40% since 2018 and rent and home sale prices soar upward of 155% over the last five years. 

According to the 2024 “America’s Rental Housing” report by the Joint Center for Housing Studies of Harvard University, 22.4 million renter households spent more than 30% of their income on rent and utilities in 2022 — a record high. Together, the numbers speak to an impending sense of crisis and pessimism about the U.S. housing market. 

And according to the U.S. Department of Housing and Urban Development’s 2024 Annual Homelessness Assessment Report, the number of people experiencing homelessness on a single night — 771,480 people — was the highest ever recorded. Accounting for around 2 of every 1,000 people in the country, people in families with children, individuals,  unaccompanied youth, veterans and others found themselves in emergency shelters, safe havens, transitional housing or unsheltered and out on the streets.

Like the stats themselves, the factors are many: a worsening housing crisis, stagnating wages among middle- and lower-income households, systemic racism, public health crises, disasters and displacement, inflation.

But how are faith communities responding?  

In early 2025, numerous nonprofits and federal agencies were dealt a series of blows, as President Donald Trump signed several executive orders halting aid and slashing budgets, including that of the U.S. Interagency Council on Homelessness, which was formed in 1987 to coordinate the federal response. The cuts, experts fear, will exacerbate the problems they already were struggling to address.

Religious communities across the spectrum have responded in various ways, providing direct support to those in need. For example, Latino Muslims in Chicago have developed a program called “Neighborly Deeds,” distributing warm meals, blankets, clothes and hygiene products to those experiencing homelessness. And on the streets of Skid Row in Los Angeles, the Friars and Sisters Poor of Jesus Christ — a Catholic religious order founded in Brazil — have been ministering to recently arrived immigrants living in temporary housing or in tents along the road.

Individually, many who are unhoused turn to religious and spiritual practices, including Christian prayer, Buddhist meditationor Native-specific independent spiritual practices, as a means of protection or coping with the stress and related problems of homelessness.

Long a partner, or primary provider, to individuals and families experiencing homelessness, faith and values groups have also started to respond in more creative ways to the current crisis, looking to address more than immediate needs.

Shifting away from traditional shelters or safe havens, faith communities have started offering affordable housing: erecting microhomes on church properties, converting residences — from parsonages to convents — into units or repurposing vacant schools and parking lots. Many of the churches converting their underused land into affordable flats riff off the anti-development slogan “Not in my backyard” (NIMBY), instead advocating with the motto “Yes in God’s backyard” (YIGBY).

Meanwhile, the nonreligious organization SecularHelp runs its “Helping the Homeless” program, which it says provides direct, practical support to individuals experiencing homelessness without “relying on supernatural or faith-based approaches.”

But critics such as Americans United for Separation of Church and State lament that for many experiencing homelessness, “the only organized form of temporary shelter comes from a faith-based organization or church.” Though they can provide essential resources, Americans United wrote, churches can also use “this resource gap as an opportunity to proselytize a vulnerable population.” This issue recently came to the fore in the U.S. Supreme Court Decision in Grants Pass v. Johnson, in which Justice Sonia Sotomayor, in her dissent, questioned the religious rules around providing shelter to the unhoused.

In another case, a church providing temporary shelter around the clock in Bryan, Ohio, was found guilty of violating zoning and fire codes in local criminal court. That decision, along with a civil case against the church, is being appealed.

At the very least, the above shows the numerous religion, ethics and values angles to be explored when it comes to the United States’ rapidly growing housing crisis.

Marine Le Pen's Verdict, Christians, and the Rise of the Far-right in Europe

What does a corruption verdict for a popular politician in France have to do with evangelical pastors in the U.S.?

Last week, I joined Clarissa Moll on Christianity Today’s news podcast, “The Bulletin,” to discuss the verdict passed on to French politician Marine Le Pen and her party, National Rally.

Though there are particulars in France, Le Pen’s and National Rally’s — or Rassemblement National’s — upward trajectory can be connected to the rise of populist, nationalist, and far-right parties and sentiments across the continent and perhaps even across the Atlantic Ocean.

Right-wing populism has been on the rise in Europe for over 20 years and Le Pen’s popularity is not an isolated occurrence.

They draw on what might be called “transversal topics of concern” that reach, and connect, multiple groups hitherto disconnected: anti-immigrant sentiment, skepticism about liberal democracy and the EU, questions about gender equality, as well as discontent with existing economic systems and climate policies.

This includes Christians. One example was the voice of the Christian Right in protests against governmental policies during the COVID-19 pandemic, which united conservative Christians, left-leaning civil society, and far-right anti-establishment parties.

This networking across different constituencies and countries enhances the influence and reach of populist far-right ideologies like Le Pen’s.

When religious leaders die

For me, Jimmy Carter’s death came too soon.

Not necessarily because of his age. He lived to the ripe old age of 100 and, in many respects, lived those years to the fullest.

No, and if I may be crass for a moment, Carter passed before I had a reporting guide ready for reporters looking to cover the faith angles of his life and legacy.

You see, as Editor for ReligionLink, I put together resources and reporting guides for journalists covering topics in religion. Each month, we publish a guide covering topics such as education and church-state-separation under Trump, faith and immigration or crime and houses of worship.

Early in 2024, I started to put together a guide to cover the passing of Jimmy Carter. Serving as Editor is only a part-time gig, and it usually takes all the time I have dedicated to the role to produce a single, monthly guide. But on the side, I started to make notes, identify sources and build a timeline for Carter’s life and legacy.

When he passed on December 29, 2024, the guide was not ready. Nor would it be in the matter of days necessary for it to be useful. So, the opportunity came and went. The draft of the guide to covering Jimmy Carter’s passing tossed on the editing floor.

The missed occasion, however, inspired me to work ahead more intentionally on guides for other famous faith leaders. The process of putting such guides together led me to reflect on what it means to remember, and report on, the passing of prominent figures in religion.