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        <title>Christian Daily International | Society & Culture</title>
        <link>https://www.christiandaily.com/society-culture</link>
        <description><![CDATA[Discover how faith shapes society and culture worldwide. Explore Christian perspectives on ethics, public life, cultural trends, and the church’s role in addressing global challenges and influencing communities.]]></description>
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        <copyright>Christian Daily International © 2026</copyright>
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                <title><![CDATA[Christian groups raise alarm as court restores NGO foreign funding rules]]></title>
                <link>https://www.christiandaily.com/news/christian-groups-raise-alarm-as-court-restores-ngo-foreign-funding-rules</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/christian-groups-raise-alarm-as-court-restores-ngo-foreign-funding-rules</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[Lahore High Court, Pakistan.]]></media:title>
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                                    <![CDATA[ Raki_Man, Creative Commons ]]>
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                                    <![CDATA[ Lahore High Court, Pakistan. ]]>
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                                                                            <pubDate>Tue, 28 Apr 2026 09:09:00 -0400</pubDate>
                <description><![CDATA[Rights groups, including Christian organizations advocating for persecuted communities, are warning that a recent high court ruling in Pakistan could significantly expand government oversight of civil society and restrict the ability of nonprofits to operate, particularly those reliant on foreign funding.]]></description>
                <content:encoded><![CDATA[
Rights groups, including Christian organizations advocating for persecuted communities, are warning that a recent high court ruling in Pakistan could significantly expand government oversight of civil society and restrict the ability of nonprofits to operate, particularly those reliant on foreign funding.
The decision, issued April 13 by the Lahore High Court, reinstates a federal policy regulating how non-governmental and nonprofit organizations receive and use international financial support—reversing an earlier ruling that had struck down the framework as unconstitutional. Advocates say the move could narrow civic space in a country where rights groups already face mounting pressure.
A two-judge bench comprising Justice Chaudhry Muhammad Iqbal and Justice Syed Ahsan Raza Kazmi allowed three intra-court appeals filed by the federal government, overturning a September 2024 decision by a single-judge bench that had invalidated the policy for lacking legislative authority.
The restored framework, titled the “Policy for Local NGOs/NPOs Receiving Foreign Contributions 2022,” sets out procedures for the receipt, use, monitoring and accountability of foreign funding by civil society organizations, a mechanism critics say grants authorities broad discretionary powers over registration and financial approvals.
Several organizations, including the Human Rights Commission of Pakistan, Dastak, and the Cecil and Iris Chaudhry Foundation (CICF), had challenged the policy before the court. They argued that the cabinet-approved framework lacked legislative backing and violated constitutional guarantees, including freedom of association and the right to conduct lawful business.
On Sept. 5, 2024, Justice Asim Hafeez accepted these arguments, ruling that the federal cabinet could not exercise legislative authority without explicit legal authorization, and struck down the policy. The federal government appealed the decision, maintaining that the policy constituted a lawful exercise of executive authority under the Constitution and had been approved in accordance with the Rules of Business, 1973.
In its judgment, the division bench framed two central questions: whether the federal government has the authority to regulate NGOs receiving foreign contributions, and the extent to which constitutional courts may intervene in executive policymaking.
The court answered both in favor of the government, holding that under Articles 90 and 99 of the Constitution, the federal government is empowered to conduct its affairs and formulate policy. It further noted that the Rules of Business, 1973—framed under constitutional authority—provide a binding framework for executive decision-making.
The bench observed that the policy had been duly approved by the federal cabinet and issued by the Ministry of Economic Affairs, which it described as the competent authority to regulate foreign assistance and related financial flows to NGOs.
Describing the framework as a “comprehensive regulatory instrument,” the court said it establishes criteria for eligibility, registration, monitoring, suspension and accountability of organizations receiving foreign funds.
On judicial review, the bench emphasized that courts should exercise restraint in policy matters unless there is clear evidence of violations of fundamental rights, statutory provisions, constitutional limits or bad faith.
“In the absence of such violations, policy-making remains the exclusive domain of the executive,” the judgment stated, adding that courts cannot substitute their own assessment regarding the “wisdom, suitability or adequacy” of executive policies.
The court also underscored the central role of the federal cabinet in a parliamentary system, stating that it cannot be reduced to a “rubber stamp” and must remain the primary decision-making body of the executive.
Allowing the appeals, the bench set aside the Sept. 2024 judgment and restored the 2022 policy, effectively reviving the regulatory regime governing foreign funding of NGOs and NPOs in Pakistan.
Advocate Saqib Jillani, counsel for the petitioners, expressed disappointment with the ruling, arguing that the policy, like a similar 2013 framework previously struck down by courts, lacks statutory backing and infringes constitutional protections.
“The federal government cannot regulate NGOs through executive policy alone. Such matters require parliamentary legislation under the constitutional scheme of separation of powers,” he said.
He added that the policy imposes unreasonable restrictions on civil society organizations and violates Article 17 of the Constitution, which guarantees freedom of association subject to reasonable limits. He also noted that existing legal frameworks already provide mechanisms to regulate NGOs and foreign funding.
In a statement to Christian Daily International, CICF President Michelle Chaudhry described the restored policy as “overly bureaucratic and discretionary.”
“The NGO policy and MOU procedure with the Economic Affairs Division undermine constitutional guarantees of freedom of association, expression and civic participation,” she said. “Rather than enabling civil society to operate as an independent partner in development and rights-based advocacy, the system is bureaucratic, opaque and discretionary, with extensive controls over registrations, renewals and foreign funding approvals.”
She further alleged that the mechanism is being used to delay, restrict and indirectly pressure organizations, particularly those working on sensitive issues such as human rights, governance accountability and minority rights.
Asher Sarfaraz, chief executive of Christians’ True Spirit (CTS), echoed these concerns, warning that smaller rights organizations may struggle to operate under the restored framework. CTS provides legal aid and shelter to Christian women and minor girls affected by forced conversions and marriages, abductions, and sexual violence.
“CTS is already registered with the Economic Affairs Division, and we have not faced significant hindrance in receiving funds,” he said. “However, several NGOs and ministries operate without EAD approval, and the restored policy may be used to restrict their operational capacity.”
Pakistan ranked eighth on the 2026 World Watch List published by Open Doors, which tracks countries where Christians face severe persecution. The report cited forced conversions, abductions and gaps in legal protections among key concerns.]]></content:encoded>
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                <title><![CDATA[‘Discipled by the persecuted church’: Faith Without Frontiers explores resilience and identity in the Middle East]]></title>
                <link>https://www.christiandaily.com/news/discipled-by-the-persecuted-church-faith-without-frontiers-explores-resilience-and-identity-in-the-middle-east</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/discipled-by-the-persecuted-church-faith-without-frontiers-explores-resilience-and-identity-in-the-middle-east</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[FWF Episode 3]]></media:title>
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                                                                            <pubDate>Tue, 28 Apr 2026 09:00:00 -0400</pubDate>
                <description><![CDATA[The third Episode of Christian Daily International’s podcast Faith Without Frontiers featured a wide-ranging conversation with Carla Miller, who serves churches across the Middle East from her base in Lebanon, helping young people build resilience in the face of pressure and persecution.]]></description>
                <content:encoded><![CDATA[
The third Episode of Christian Daily International’s podcast Faith Without Frontiers featured a wide-ranging conversation with Carla Miller, who serves churches across the Middle East from her base in Lebanon, helping young people build resilience in the face of pressure and persecution.
Hosted by Gordon Showell-Rogers, the episode traces Miller’s journey from a multicultural upbringing in the United Kingdom to life in Beirut, where she and her husband have lived for the past six years. Born to a British father raised in Brazil and a mother of Caribbean heritage, Miller reflects on growing up as part of a visible minority — and as a pastor’s daughter — in a predominantly white English community. The experience, she says, brought a strong sense of pressure to “be perfect” and to counter assumptions placed on her family.
That tension continued into her teenage years, when she describes living a “double life” — involved in church while also exploring the freedoms and risks typical of adolescence. A turning point came at age 16, when she began reading the Bible for herself. What followed was a transformative period in which, as she recalls, the message of Scripture suddenly made sense in a new and personal way. “There was no coming back from that,” she says, describing a faith that shifted from inherited to deeply owned.
From there, Miller’s story becomes increasingly shaped by a growing awareness of Christians facing persecution globally. Through stories, prayer, and later work with a UK-based organization, she says she was “discipled by the persecuted church,” learning from believers who remained steadfast under pressure. That experience would eventually lead her toward the Middle East — a calling she says remained constant for nearly a decade before becoming reality.
Now based in Beirut, Miller works with local churches and organizations across the region, focusing on how to support young people whose faith is tested in complex cultural and social environments. She explains that while persecution is often understood in terms of violence against church leaders, its impact on youth is different and often overlooked. Many young people, she notes, experience pressure before they have fully formed their own convictions, making resilience both more difficult and more essential.
Drawing on the biblical example of Daniel, Miller describes how identity, belonging and faith are often contested in subtle but powerful ways. Her work, she says, involves helping churches become places of safety and restoration — environments where young people can wrestle honestly with their faith without fear of shame or rejection. “If the church was the safest place for young people,” she reflects, “can you imagine what that would do?”
The episode also offers a sobering glimpse into life in Lebanon over recent years. Since arriving in 2019, Miller and her husband have lived through political upheaval, economic collapse, the Beirut port explosion and ongoing regional tensions. She recounts moments of real danger and uncertainty, alongside what she sees as repeated experiences of God’s protection and provision.
Despite these challenges, Miller speaks with deep affection for Lebanon and the wider region. She describes a strong sense of connection with local communities and a profound respect for the long-standing Christian presence in the Middle East. “It feels like such an honor,” she says, “to be part of what God is doing here.”
Listen to the conversation to hear how Miller reflects on faith, identity and perseverance, and how her work among young people is shaped by both the challenges and the hope she encounters in the Middle East.]]></content:encoded>
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                <title><![CDATA[Evangelical body in Colombia recognized for contribution to peace at Bogotá interfaith meeting]]></title>
                <link>https://www.christiandaily.com/news/evangelical-body-in-colombia-recognized-for-contribution-to-peace-at-bogota-interfaith-meeting</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/evangelical-body-in-colombia-recognized-for-contribution-to-peace-at-bogota-interfaith-meeting</guid>
                                                            <dc:creator><![CDATA[Diario Cristiano]]></dc:creator>
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                            <media:title><![CDATA[CEDECOL]]></media:title>
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                                    <![CDATA[ Photo: CEDECOL Facebook page. ]]>
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                                    <![CDATA[ The Evangelical Confederation of Colombia (CEDECOL), through its president, Pastor Lyda Arias, was recognized by the Bogotá Metropolitan Police and the Ministry of the Interior at an interfaith meeting focused on peace and security. ]]>
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                                                                            <pubDate>Tue, 28 Apr 2026 03:45:00 -0400</pubDate>
                <description><![CDATA[The Evangelical Confederation of Colombia (CEDECOL) was recognized by the Bogotá Metropolitan Police and the Ministry of the Interior during the first Interfaith Meeting on Peace and Security, an event aimed at strengthening collaboration between religious organizations and government institutions in building social harmony.]]></description>
                <content:encoded><![CDATA[
The Evangelical Confederation of Colombia (CEDECOL) was recognized by the Bogotá Metropolitan Police and the Ministry of the Interior during the first Interfaith Meeting on Peace and Security, an event aimed at strengthening collaboration between religious organizations and government institutions in building social harmony.
In a social media post, CEDECOL expressed its gratitude, writing: “This recognition is not just an institutional achievement; it reflects a mission we continue to strengthen—to serve as bridges of unity, promote peace, and contribute to the transformation of our society based on Christian principles.”
The event brought together religious leaders and organizations in Bogotá to develop cooperative strategies on security, dialogue, and violence prevention. According to Colombia’s Ministry of the Interior, these gatherings aim to strengthen partnerships with faith communities within the framework of public policies on religious freedom and peacebuilding.
CEDECOL said the recognition also reflects the impact of collective efforts within the evangelical community. “We firmly believe that when the Church is united, it makes an impact. And when it works in partnership with institutions, it brings about real change,” the organization said.
In recent years, Colombia has promoted interfaith dialogue as part of its broader strategy for social cohesion. According to the ministry’s Directorate of Religious Affairs, faith-based organizations play a key role in promoting values, mediating within communities, and supporting vulnerable populations.
CEDECOL reaffirmed its commitment to continue working toward unity and social transformation. “We will keep moving forward with conviction and purpose, working toward a Colombia with more faith, greater unity, and renewed hope,” the organization said.
The recognition in Bogotá reflects a broader regional trend in which churches and religious organizations are taking on an increasingly visible role in peace, security, and social development initiatives, often in partnership with government institutions.
Originally published by Diario Cristiano, Christian Daily International's Spanish edition.]]></content:encoded>
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                <title><![CDATA[Over 60% of churchgoers worried about AI’s influence on Christianity, survey shows]]></title>
                <link>https://www.christiandaily.com/news/over-60-of-churchgoers-worried-about-ais-influence-on-christianity-survey-shows</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/over-60-of-churchgoers-worried-about-ais-influence-on-christianity-survey-shows</guid>
                                                            <dc:creator><![CDATA[The Christian Post]]></dc:creator>
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                            <media:title><![CDATA[AI]]></media:title>
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                                    <![CDATA[ Photo by Solen Feyissa / Unsplash ]]>
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                                                                            <pubDate>Tue, 28 Apr 2026 02:50:00 -0400</pubDate>
                <description><![CDATA[Three in five Protestant churchgoers in the United States say they are worried about artificial intelligence’s influence on Christianity, according to a new survey that finds deep divisions within congregations over whether pastors should use the technology to prepare their sermons. ]]></description>
                <content:encoded><![CDATA[
Three in five Protestant churchgoers in the United States say they are worried about artificial intelligence’s influence on Christianity, according to a new survey that finds deep divisions within congregations over whether pastors should use the technology to prepare their sermons. 
Among churchgoers surveyed for a new Lifeway Research study, 61% expressed concern about AI’s effect on the faith, including 67% of Evangelicals compared with 55% of those without Evangelical beliefs.
“Caution is an instinctive reaction to new things, and pastors and churchgoers share some concerns around AI,” Scott McConnell, executive director of Lifeway Research, said in a statement. “The majority of younger churchgoers would welcome hearing biblical principles applied to AI in a sermon to help them shape their perspective on it.”
The study is based on two polls: a phone survey of 1,003 Protestant pastors conducted in September 2025, with an error margin of 3.3 percentage points, and an online survey of 1,200 American Protestant churchgoers conducted last September, with an error margin of 3.2 percentage points. 
About 44% of churchgoers see nothing wrong with pastors using AI to prepare sermons, while 43% are opposed, including 24% who disagreed strongly. A further 13% were undecided.
Less frequent attendees (48%) were more open to AI-assisted sermon preparation than those who attend weekly (42%), as were churchgoers without Evangelical beliefs (49%), versus those with Evangelical beliefs (40%).
“Churchgoers are evenly split on whether it is right or wrong to use AI in sermon preparation. While only a quarter strongly reject this use, more than 5 in 6 have some pause on whether pastors should have a free pass on its use," McConnell added. "The caution may be from a desire to limit its use to certain activities or from not yet giving its morality much thought."
Among denominations, Presbyterian and Reformed churchgoers registered the highest levels of concern about AI at 64%, followed by Baptists at 62%, while Methodists were the least worried at 48%.
Men were more likely than women to say they had no concerns about AI’s influence on Christianity (31% to 25%). Churchgoers who attend services one to three times a month (31%) were also more likely than regular weekly attendees to say they were unconcerned (26%). 
Opinion was similarly divided on whether AI should be the subject of a sermon.
While 42% said they would find value in a sermon applying biblical principles to artificial intelligence, 43% were opposed, with 25% among them disagreeing strongly. Younger churchgoers were more receptive to the idea.
Those ages 18 to 29 and 30 to 49 were more likely than those 50 and older to say such a sermon would be worthwhile, at 50% and 53%, respectively, compared with 38% among those ages 50 to 64 and 33% among those 65 and older.
Among pastors, adoption of AI is limited and uneven.
One in 10 Protestant pastors describes themselves as a regular user, and one-third (32%) say they are experimenting with the technology. A further 18% are waiting to see more convincing examples of how AI might help before committing. At the same time, 18% are actively avoiding AI, and 20% are simply ignoring it.
“AI is embedded in many tools we use every day, so some pastors may be using AI technology without even knowing they are,” McConnell said. “Pastors’ use of AI for ministry reflects a typical spread of technology adoption with a few avid users and plenty testing it out in different ways.”
Pastors who are more likely to be regular users or experimenters tend to be younger, based in cities, more formally educated and leading larger congregations. Among those 65 and older, just 4% identify as regular users and 23% say they are experimenting with AI. In rural areas, 27% of pastors say they are ignoring the technology, compared with 18% in urban settings.
Pastors without a college degree are the least likely to be regular users (5%), while those with doctoral degrees are the most likely (14%). Congregations with 250 or more in attendance are disproportionately led by pastors who are experimenting (43%) or regularly using (15%) AI, according to Lifeway.
Denominational lines are also evident.
Lutheran and Baptist pastors are among the most resistant, with both groups the most likely to say they are ignoring the technology (22% each) or intentionally avoiding it (24% and 20%, respectively). Holiness pastors, by contrast, are the most likely to be experimenting with AI (43%) and to identify as regular users (18%).
Whatever their level of adoption, virtually all pastors raised at least one concern about AI in ministry. The most widely shared concern was that AI-generated content contains errors requiring editorial correction, cited by 84%. Some 81% said it was difficult to ensure AI tools drew only on reliable sources, and 76% said they believed biases may be embedded in how AI systems reach their conclusions.
A majority of pastors, 62%, worried that those using AI in their work were not disclosing it as a collaborator. Concerns about plagiarism were raised by 59%, and 55% said God has always communicated through human beings and that AI is not a person. Evangelical pastors were more likely than Mainline clergy to raise that concern (58% to 51%), while Mainline pastors were more likely to flag plagiarism (65% to 56%).
Originally published by The Christian Post]]></content:encoded>
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                <title><![CDATA[Reviewing the shocking exposé into pornography dictators and profiteers]]></title>
                <link>https://www.christiandaily.com/news/reviewing-the-shocking-expose-into-pornography-dictators-and-profiteers</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/reviewing-the-shocking-expose-into-pornography-dictators-and-profiteers</guid>
                                                            <dc:creator><![CDATA[Thomas Paul Schirrmacher]]></dc:creator>
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                            <media:title><![CDATA[Porn Portal Blur]]></media:title>
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                                    <![CDATA[ Jack Taylor/Getty Images ]]>
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                                    <![CDATA[ Aylo is a company that owns thousands of websites and many free and premium pornography sites. Formerly known as MindGeek, the company was renamed Aylo in 2023 when, after an investigation by the Office of the Privacy Commissioner of Canada, it was purchased by Ethical Capital Partners, an ironically named Canadian private-equity firm. ]]>
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                            <media:title><![CDATA[Pornocracy Book]]></media:title>
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                                    <![CDATA[ Polity Books ]]>
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                                    <![CDATA[ Pornocracy Book Cover ]]>
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                                                                            <pubDate>Mon, 27 Apr 2026 15:00:00 -0400</pubDate>
                <description><![CDATA[A 2025 book investigating the power behind the commercialization of pornography argue that "people don’t use pornography: it uses us. And you don’t have to watch it to be one of its victims." This review affirms the authors' critique of pornography and those who control it as a dangerously powerful, globalized industry that is (re)shaping desire, relationships, and social norms. Followers of Jesus need to guard ourselves against this attack on our relationships and our souls.]]></description>
                <content:encoded><![CDATA[
This commentary is written after I took time to do some thorough research into the claims of what I now believe to be the best book on the market exposing the dictatorship of pornography and those who profit from it. 

The best book on the market exposing the dictatorship of pornography and those who profit.

I write as the author of a similar book on internet pornography (published in both German and Russian language in 2010), further research published as articles from 1985 through to 2026, and as someone who has fought human trafficking, forced prostitution, sexual abuse, and pornography on social media aimed at youngsters for four decades.

Pornocracy by Jo Bartosch and Robert Jessel (Polity: Cambridge, 2025) is a comprehensive critique of how the pornography industrial complex has come to be a dominant force in Western culture, politics, and private life; and, increasingly, affecting other cultures similarly.
The authors argue that we live in a “pornocracy”: a society in which political power, culture, relationships, and personal identity are shaped and increasingly controlled by the logic and visual language of pornography.
Pornography is not presented here as an insignificant private matter, but as a multi-billion-dollar system that exploits women, distorts sexual norms, and radically alters notions of intimacy, consent, and gender roles.  
Drawing on social research, case studies, and political debates, authors Bartosch and Jessel demonstrate that pornography literally reshapes the brain. It increases sensitivity to sexual stimuli while simultaneously dampening the response to real-life partners, thereby weakening relationships and marriages.
The authors argue that heavy porn consumption correlates with more sexist attitudes among adolescents, an increase in sexual violence, and a normalization of aggression, choking, and humiliation in sexual relationships—even among people who do not consume pornography themselves but adopt its cultural patterns.

The industry is protected by ideological narratives that portray pornography as “liberation”.

The book also describes how the industry is protected by ideological narratives that portray pornography as “liberation” and male consumption as “natural,” and how weak regulation, as well as AI-based sextech products and algorithms, draw users into increasingly extreme content.  
In its final chapters, Pornocracy turns to solutions and calls for a cultural and political reorientation centered on human dignity, relational sexuality, and women’s vulnerability. The authors advocate for stricter legal limits on pornography, more honest sex education and health campaigns, and a more vigorous engagement by churches, feminists, and policymakers with the interplay between pornography, patriarchy, digital capitalism, and postmodern concepts of sexuality.

A provocative and urgent plea to highlight how profoundly pornography has transformed human interaction.

While some critics label the book as exaggerated and at times panic-driven, supporters see it as a provocative and urgent plea to highlight how profoundly pornography has transformed human interaction in the digital world.
The main arguments of Pornocracy can be summarized in four key points:

Pornography as “Pornocracy” Bartosch and Jessel argue that pornography is no longer merely a “private matter,” but rather a powerful, globalized industry that shapes desire, relationships, and social norms—a “pornocracy” in which sexuality is controlled by commercialized images and algorithms. They emphasize that one does not even have to actively watch pornography to suffer its effects, because it has already permeated culture, gender relations, and the concept of love and intimacy.
What is now considered to be “Generation Porn” has consumed extreme scenes before their first real kiss.

Exploitation, violence, and health hazardsThe book focuses its critique on the systematic exploitation of women, including an increase in violence, choking, humiliation, and simulated scenes of abuse. Added to this is the argument that pornography reprograms users’ brains and sex lives, leading to relationship and marital problems, porn addiction, and rising sexual violence, because what is now considered to be “Generation Porn” has consumed extreme scenes before their first real kiss.
Political and cultural actors as accomplicesThe authors demonstrate how the porn lobby influences politics, the media, and parts of the education system, for example through targeted lobbying, shielding advertisers from regulation, and promoting supposedly “sex-positive” education, which they argue trivializes the commercialization of sexuality to something more benign. The book particularly criticizes certain currents of feminism and gender theory, which they label as “zombie feminism” and a “sex-positive” agenda that covers up the pornification of sexuality while actually serving to repress the sexual experience of many women.
Pornography as an existential threat to human relationshipsFinally, Bartosch and Jessel argue that pornography should be understood as a social and psychological crisis that undermines genuine human relationships, intimacy, and empathy. Men are reduced to isolated “masturbation dolls” on an algorithmic conveyor belt, while women are reduced to objects. They call for clear boundaries, stronger regulation, education about the risks, and a renewal of a sexuality based on relationship, dignity, and mutual respect—although, they themselves only partially elaborate on an alternative, positively formulated ethic.

This new book is distinct from previous books about or against the “pornography dictatorship,” (including my own book Internet Pornography) in two main ways:
First, unlike purely economic or media-critical analyses, the authors are not primarily concerned with corporate power or media convergence, but with pornography as a moral and cultural order that reshapes desire, consent, and human dignity.

They argue not from an explicitly religious perspective, but from a secular, humanistic ethic.

They describe pornography as a “pornocracy”—a system in which social norms, politics, and relationships are shaped and controlled by the logic of pornography—and in doing so, they argue not from an explicitly religious perspective, but from a secular, humanistic ethic that strongly condemns violence, exploitation, and the sexualization of children.
Second, Pornocracy stands out for its strong emphasis on shocking examples, algorithmically amplified extremism, and the blurring of boundaries—such as those between legal pornography, simulated violence, and child pornography.
Many other critiques, particularly feminist or labor-law-oriented studies, make a greater effort to clearly distinguish consensual, adult sex work from abuse and trafficking, while Bartosch and Jessel deliberately construct a blurred, threatening visual landscape.
At the same time, the book’s thematic scope is very broad: it links pornography with AI, sex tech, free streaming platforms, and a critique of “zombie feminism” that allegedly defends commercialized sexuality.

It is not healthy for everyone to be exposed to the examples in this book.

While it is not healthy for everyone to be exposed to the examples in this book, it is well worth all followers of Jesus to take these warnings seriously and being aware of the industrial complex profiteering and power behind the pushing of pornographic material online. This is a power akin to that spoken of by Paul in Ephesians 6:12.
It is not flesh and blood we are wrestling against but corrupt moral principles that only serve to ruin healthy intimate relationships. We need the metaphorical armor of God to keep us and our children safe in this war against our relationships and our souls. We all must be better equipped "so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand." (Ephesians 6:13 NIV).
Archbishop and Professor Thomas Paul Schirrmacher is the President of both the International Council of the International Society for Human Rights in Frankfurt and the International Institute for Religious Freedom in Costa Rica and Bonn. He was Secretary General of the World Evangelical Alliance from 2021 to 2024. Prior to this, he served the WEA for 25 years in various roles, including Associate Secretary General for Theological Concerns and Intrafaith and Interfaith Relations. He travels to over 50 countries a year, meeting heads of state and government, religious leaders, and heads of churches of all confessions on behalf of the persecuted church, as well as fighting human trafficking and corruption.]]></content:encoded>
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                <title><![CDATA[Only 5% of white Evangelicals see President Trump as very religious: Pew]]></title>
                <link>https://www.christiandaily.com/news/only-5-of-white-evangelicals-see-president-trump-as-very-religious-pew</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/only-5-of-white-evangelicals-see-president-trump-as-very-religious-pew</guid>
                                                            <dc:creator><![CDATA[The Christian Post]]></dc:creator>
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                            <media:title><![CDATA[President Donald Trump]]></media:title>
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                                    <![CDATA[ YouTube/ Pure Flix and America Reads the Bible ]]>
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                                    <![CDATA[ President Donald Trump reads 2 Chronicles 7:11-22 in celebration of America's 250th anniversary. ]]>
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                                                                            <pubDate>Mon, 27 Apr 2026 07:25:00 -0400</pubDate>
                <description><![CDATA[While 5% of white Evangelicals see President Donald Trump as a very religious person, a significant minority see him as somewhat religious, and a majority say he stands up at least somewhat for their religious beliefs, according to a new study from the Pew Research Center.]]></description>
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While 5% of white Evangelicals see President Donald Trump as a very religious person, a significant minority see him as somewhat religious, and a majority say he stands up at least somewhat for their religious beliefs, according to a new study from the Pew Research Center.
The survey, conducted April 6 to 12 with a total of 3,592 U.S. adults, was completed just before the controversy over the president's posting an AI-generated image of himself as a Jesus-like healer. Debate over the president’s religiosity also continued last Tuesday as he read from 2 Chronicles 7:11-22 inside the Oval Office as part of a weeklong Bible-reading event in celebration of America's 250th anniversary.
The results of the new survey show that a majority — about 70% of U.S. adults — see President Trump as "not too" or "not at all" religious. Another 24% say he is somewhat religious, while 5% say he is very religious.
Among Christian demographics, white Evangelical respondents were the most likely to believe that Trump is at least "somewhat" religious, compared to 30% of all Protestant respondents and 24% of all Catholic respondents.
A majority (51%) of White Evangelicals stated that the president is not too or not at all religious, while 64% of Protestants and 71% of Catholics agreed. 
"Republicans are much more likely than Democrats to say he is somewhat religious (42% vs. 8%). White evangelical Protestants — a mostly Republican-leaning group — are also more inclined than people in other religious groups to view Trump as at least somewhat religious," Pew Research Associate Chip Rotolo wrote in his analysis. "But even among Trump’s strongest supporters, relatively few people say they think he is very religious. Just 8% of Republicans and 5% of White evangelicals say this is the case."
Less than a quarter (22%) of U.S. adults say the president stands up "a great deal" or "quite a bit" for people with religious beliefs similar to their own, while another 14% say he stands up "somewhat" and 47% say he stands up "a little or not at all." About 17% say they are not sure where the president stands.
Among Republicans, 43% say Trump stands up a great deal or quite a bit for people who share their religious beliefs, and another 22% say he stands up for their religious beliefs somewhat.
Around two-thirds of white Evangelicals (67%) said that Trump stands up at least somewhat for their religious beliefs, the highest of any Christian demographic identified in the survey. A quarter of white Evangelicals (25%) said Trump has done "a little" or nothing to stand up for their beliefs. 
About 38% of Catholics and 48% of Protestants said Trump at least somewhat stands up for their religious beliefs, compared to 19% of black Protestants. 
Most Democrats, or 73%, say the president stands up a little or not at all for people with their religious beliefs. This includes a majority of atheists, agnostics and black Protestants.
In general, Americans’ views of the president’s religiosity remain largely unchanged since 2024, except among Hispanic Catholics.
“White Catholics are far more likely than Hispanic Catholics to say Trump stands up at least somewhat for people with religious beliefs like theirs. Hispanic Catholics, in turn, have become more likely to say Trump doesn’t stand up for people with their religious beliefs,” Rotolo notes. “[Fifty-five percent] now say he stands up a little or not at all for their religious beliefs, up from 40% when we last asked this question in February 2024.”
Originally published by The Christian Post]]></content:encoded>
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                <title><![CDATA[Trump strikes defiant tone after WHCA dinner shooting, calls Americans to resolve differences peacefully]]></title>
                <link>https://www.christiandaily.com/news/trump-strikes-defiant-tone-after-whca-dinner-shooting-calls-americans-to-resolve-differences-peacefully</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/trump-strikes-defiant-tone-after-whca-dinner-shooting-calls-americans-to-resolve-differences-peacefully</guid>
                                                            <dc:creator><![CDATA[The Christian Post]]></dc:creator>
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                            <media:title><![CDATA[U.S. President Donald Trump]]></media:title>
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                                    <![CDATA[ (Photo by Nathan Howard/Getty Images) ]]>
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                                    <![CDATA[ U.S. President Donald Trump speaks during a press conference in the Brady Briefing Room of the White House on April 25, 2026 in Washington, DC. President Trump is making a statement after the cancelation of the annual White House Correspondents Association Dinner after a possible shooting. ]]>
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                                                                            <pubDate>Sun, 26 Apr 2026 05:46:00 -0400</pubDate>
                <description><![CDATA[President Donald Trump called on Americans to resolve their differences peacefully during a brief impromptu press briefing Saturday evening, shortly after the U.S. Secret Service escorted him back to the White House after a shooter brought an abrupt end to the White House Correspondents Association dinner at the nearby Washington Hilton Hotel.]]></description>
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President Donald Trump called on Americans to resolve their differences peacefully during a brief impromptu press briefing Saturday evening, shortly after the U.S. Secret Service escorted him back to the White House after a shooter brought an abrupt end to the White House Correspondents Association dinner at the nearby Washington Hilton Hotel.
"That was very unexpected, but incredibly acted upon by Secret Service and lawenforcement," said Trump, who was still dressed in a tuxedo while flanked by acting Attorney General Todd Blanche and FBI Director Kash Patel.
"This was an event dedicated to freedom of speech that was supposed to bring together members of both parties with members of the press, and in a certain way, it did," he said. "I saw a room that was just totally unified. It was, in a way, very beautiful, a very beautiful thing to see."
After praising the quick response of the U.S. Secret Service in subduing the shooter, who has been identified as 31-year-old Cole Tomas Allen, Trump went on to strike a defiant tone during his remarks, saying he "fought like hell to stay" at the dinner but had to defer to security protocol.
Trump described the shooter as a "thug that attacked our Constitution," and praised the Secret Service and law enforcement who "acted on our country's behalf, really did a great job." He said one officer was shot, but is "doing great" after being "saved by the fact that he was wearing an obviously a very good bulletproof vest."
Noting the Saturday shooting is the latest in a series of similar incidents in recent years, Trump went on to ask "that all Americans recommit with their hearts and resolve our differences peacefully."
"We have to. We have to resolve our differences," he said.
Calling the shooter "a sick person, very sick person," Trump framed the incident as an attack against an event that symbolized "free speech and our Constitution," and assured that the WCHA dinner would be rescheduled.
"We're not going to let anybody take over our society. We're not going to cancel things out, because we can't do that," he said, adding that the incident also showed the necessity of the ballroom he has been building on the former site of the East Wing.
Acting Attorney General Todd Blanche then took to the podium, saying, "Mr. president, tonight you saw the very worst and the very best of this country."
"You saw the very worst by the actions of that coward that the president just talked about, but you also saw the very best, because you saw law enforcement do exactly what they're supposed to do," he said, adding that charges would shortly be filed against the suspect and that justice would be served.
FBI Director Kash Patel likewise praised the swift response of law enforcement, whose "best result" he said was because they were inspired by Trump's example and support.
Trump then took questions from the press in the briefing room, most of whom were also still in their formal attire after coming from the dinner at the Hilton, where former President Ronald Reagan was shot in 1981.
Trump took his first question from CBS News Senior White House Correspondent Weijia Jiang, who also serves as president of the White House Correspondents Association and was seated next to him when the Secret Service whisked him from the dais. She appeared to help him when he stumbled as he was being escorted out and then crawled to safety herself, according to footage.
When asked what was going through his mind when shots rang out, Trump said he first thought it was a tray dropping, but soon understood otherwise. He reiterated that he wanted to continue with the event, but was prohibited by the Secret Service.
"We very much wanted to continue it, because I don't like to let these sick people, these thugs, these horrible, horrible people, change the fabric of our life, change the course of what we do," he said.
When asked by Fox News Senior White House Correspondent Peter Doocy why he keeps being subjected to assassination attempts, Trump suggested assassins tend to target "the most impactful people, the people who do the most."
"I hate to say I'm honored by that, but we've taken this country, and we were a laughingstock for years, and now we're the hottest country anywhere in the world," he said. "We've changed this country, and a lot of people are not happy about that."
Regarding whether he is concerned about political violence, Trump said he is concerned about violence of all kinds, but that danger comes with the presidency.
"I can't be so concerned that you can't function. I'm here. It's a dangerous profession," he said.
Originally published by The Christian Post]]></content:encoded>
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                <title><![CDATA[Assisted dying bill halted in UK House of Lords]]></title>
                <link>https://www.christiandaily.com/news/assisted-dying-bill-halted-in-uk-house-of-lords</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/assisted-dying-bill-halted-in-uk-house-of-lords</guid>
                                                            <dc:creator><![CDATA[Chris Eyte]]></dc:creator>
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                            <media:title><![CDATA[Assisted dying bill debated again in UK Houses of Parliament, Christian legal rights group voices concerns]]></media:title>
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                                    <![CDATA[ Sabine van Erp from Pixabay ]]>
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                                    <![CDATA[ The U.K. House of Lords halted progress on proposed assisted dying legislation after extensive debate and amendments, preventing the bill from advancing before the next parliamentary session. ]]>
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                                                                            <pubDate>Sat, 25 Apr 2026 04:48:00 -0400</pubDate>
                <description><![CDATA[A proposed assisted dying law in the United Kingdom has stalled in the House of Lords after failing to progress through the upper chamber on April 24, effectively halting the legislation ahead of the next parliamentary session.]]></description>
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A proposed assisted dying law in the United Kingdom has stalled in the House of Lords after failing to progress through the upper chamber on April 24, effectively halting the legislation ahead of the next parliamentary session.
The Terminally Ill Adults (End of Life) Bill sought to permit terminally ill adults with a prognosis of six months or less to receive assistance to end their lives under specified safeguards. However, extensive amendments and procedural delays during scrutiny in the Lords prevented the bill from advancing before prorogation and the King’s Speech scheduled for May 13.
Labour MP Kim Leadbeater introduced the private member’s bill, which passed the House of Commons in December 2024. Once in the Lords, it faced hundreds of proposed amendments, leading to prolonged debate.
Lord Charlie Falconer, who presented the bill in the Lords, expressed frustration at the process.
“I am despondent that this Bill, so important to so many, has failed not on its merits but as a result of procedural wrangling,” Falconer said. “There is no prospect that the Bill can get through this House today or before Prorogation ahead of the King’s Speech on May 13.”
“We have reached no conclusion on any part of the Bill or on the question of whether we should return the Bill to the Commons,” he added.
A spokesman for the Christian Medical Fellowship said the extensive debate demonstrated that the bill could not provide a safe or workable framework for assisted suicide.
“As with the rejection of similar proposals in the Scottish Parliament, detailed scrutiny has exposed the inherent risks in this legislation,” the spokesman said.
“Far from being refined, the debate has raised serious concerns that the bill’s sponsors have not addressed. Its failure to progress highlights a difficult but important truth: it is not possible to construct an assisted suicide service that is safe, equitable, and resistant to placing unacceptable pressure on the most vulnerable.”
The spokesman also pointed to polling published April 22 indicating that a majority of MPs share concerns about insufficient safeguards in the bill and do not view the Lords’ actions as creating a constitutional crisis.
Additional polling earlier this month suggested that the British public believes the Lords has a “moral obligation” to block legislation that could put vulnerable people at risk, he said.
“CMF is therefore relieved that the House of Lords has fulfilled its constitutional role by subjecting this bill to careful scrutiny, with the support of MPs and the British public. In doing so, it has demonstrated that the risks involved are simply too great,” the spokesman added.
“We continue to advocate for high-quality palliative care and compassionate support for all patients at the end of life.”]]></content:encoded>
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                <title><![CDATA[Costa Rica president-elect reaffirms role of faith in meeting with Evangelical Alliance]]></title>
                <link>https://www.christiandaily.com/news/costa-rica-president-elect-reaffirms-role-of-faith-in-meeting-with-evangelical-alliance</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/costa-rica-president-elect-reaffirms-role-of-faith-in-meeting-with-evangelical-alliance</guid>
                                                            <dc:creator><![CDATA[Javier Bolaños]]></dc:creator>
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                            <media:title><![CDATA[Presidency of the Republic of Costa Rica]]></media:title>
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                                    <![CDATA[ Presidency of the Republic of Costa Rica ]]>
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                                                                            <pubDate>Fri, 24 Apr 2026 05:43:00 -0400</pubDate>
                <description><![CDATA[Costa Rican President Rodrigo Chaves and President-elect Laura Fernández met Thursday with leaders of the Federation of the Costa Rican Evangelical Alliance (FAEC) to discuss religious freedom and social policy ahead of the May 8 transition of power.]]></description>
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SAN JOSÉ, Costa Rica — Costa Rican President Rodrigo Chaves and President-elect Laura Fernández met Thursday with leaders of the Federation of the Costa Rican Evangelical Alliance (FAEC) to discuss religious freedom and social policy ahead of the May 8 transition of power.
The meeting, held in a respectful, cooperative atmosphere, focused on outlining priorities for the upcoming administration, including the role of faith-based organizations in addressing social challenges such as poverty and insecurity.
Chaves emphasizes focus on vulnerable populations
During the meeting, President Chaves said his administration has prioritized vulnerable communities and urged Fernández to continue that approach.
“I’ve told Laura, and I say it to you as well, that my government—and I hope hers continues—has been focused on the forgotten, the nobodies, those who clearly expressed through their vote the need for continuity,” Chaves said.
He also stressed the importance of humility in leadership and said governments should remain attentive to those most in need, including people who have been historically marginalized or neglected.
Fernández pledges religious freedom and inclusion
President-elect Fernández reaffirmed her commitment to freedom of religion and conscience, saying her administration would respect all faith traditions as well as those without religious affiliation.
“People must have full freedom of worship—whether Catholic, Christian, Jewish, or if they choose not to practice any faith at all,” Fernández said. “I will lead a government that respects differences and the beliefs of every Costa Rican.”
She also reflected on the election outcome and her personal faith.
“I thank God and the people of Costa Rica, because the mandate we received at the ballot box was very clear,” she said. “I know I do not walk alone. I know someone walks with me, that I am held in the palm of His hand and protected.”
Role of faith-based organizations discussed
Both leaders discussed the role of Evangelical churches in addressing social issues and agreed that the government cannot operate in isolation from civil society organizations.
Fernández said she plans to lead a government based on dialogue and national unity, grounded in the rule of law.
She also called on religious leaders to contribute to efforts aimed at reducing violence and promoting social development rooted in family and community values.
Transition ahead of May 8
The meeting marked a rare public engagement between an outgoing president, a president-elect, and leaders of a major religious organization as Costa Rica prepares for a change in administration.
FAEC representatives said the dialogue reflected continued openness to incorporating the views of the Evangelical community in national policymaking.
With the transition scheduled for May 8, both leaders signaled an emphasis on continuity, cooperation, and social stability during the handover period.
Originally published by Diario Cristiano, Christian Daily International's Spanish edition.]]></content:encoded>
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                <title><![CDATA['A spring cleaning for the soul': Swiss church leaders link the annual cleaning ritual to spiritual renewal and forgiveness]]></title>
                <link>https://www.christiandaily.com/news/swiss-church-leaders-link-spring-cleaning-to-spiritual-renewal-and-forgiveness</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/swiss-church-leaders-link-spring-cleaning-to-spiritual-renewal-and-forgiveness</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[Clearing out accumulated belongings can bring both physical space and spiritual clarity, church leaders note. It is said that the average household in Switzerland may hold more than 10,000 items.]]></media:title>
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                                    <![CDATA[ Unsplash / Olivllr Wang ]]>
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                                    <![CDATA[ Clearing out accumulated belongings can bring both physical space and spiritual clarity, church leaders note. It is said that the average household in Switzerland may hold more than 10,000 items. ]]>
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                                                                            <pubDate>Tue, 21 Apr 2026 02:07:00 -0400</pubDate>
                <description><![CDATA[A seasonal push for spring cleaning may be more than a household task, some Christian leaders in Switzerland say. They argue that decluttering physical spaces can also lead to spiritual renewal, according to a report published by Dienstagsmail.]]></description>
                <content:encoded><![CDATA[
A seasonal push for spring cleaning may be more than a household task, some Christian leaders in Switzerland say. They argue that decluttering physical spaces can also lead to spiritual renewal, according to a report published by Dienstagsmail.
As longer days and warmer weather mark the arrival of spring, pastors and Christian speakers in Switzerland are encouraging believers to view organizing and disposing of possessions as a practice that mirrors deeper spiritual disciplines, including repentance and forgiveness.
“Clearing out and disposing of things creates new space in life,” the report noted, adding that the process of letting go can bring “lightness” not only to the home but also to the soul.
The theme was highlighted during a recent gathering of about 120 women at a church hall in Wyssachen, where organizing coach Michelle Schmidig shared practical and spiritual insights on decluttering. Schmidig, who has been guiding individuals through organizing processes since 2019, emphasized that order is not only about physical surroundings but also about inner clarity.
“Order is also a good place for oneself,” she said. “Through tidying up, clarity and order can also be created in the soul.”
The report cited estimates that an average Swiss household contains around 10,000 items, illustrating just how many things can accumulate in people's homes over time. Schmidig encouraged participants to begin with simple questions when sorting possessions — such as whether an item is loved, needed or understood in purpose — before moving on to reorganizing their spaces.
She also cautioned against starting with emotionally charged belongings, such as keepsakes stored in attics, recommending instead that people begin with more neutral areas like bathrooms or medicine cabinets.
The difficulty of letting go, she noted, often lies in the emotional attachments tied to possessions rather than their practical value.
Pastor Lukas Huber, also cited in the Dienstagsmail report, connected the act of decluttering with a sense of personal and spiritual relief. He described a recurring feeling of “lightness” when disposing of accumulated items, saying the sense of release grows with each bag taken away.
Disorder, he said, can take many forms beyond physical clutter, including unfinished tasks, unwanted gifts, and lingering emotional burdens.
To address this, both Huber and Schmidig pointed to the importance of reflection, urging individuals to consider what truly matters and what contributes to spiritual well-being. “What is important to me? What makes me happy? What nourishes my soul?” were among the questions highlighted.
The report also drew a direct connection between physical decluttering and Christian teachings on surrendering burdens to God. Schmidig encouraged believers to “let go of things and allow God in,” echoing the biblical exhortation in 1 Peter 5:7 to cast one’s anxieties on God.
Traditional practices such as confession could be regarded as a parallel spiritual exercise. “When one does not deny one’s mistakes but acknowledges them and asks God for forgiveness, one lays down one’s burden,” the report said.
Huber added that while material possessions cannot always be repurposed or sold, they can be “disposed of and given away,” drawing a parallel to the act of releasing spiritual burdens.
Spring cleaning, the Dienstagsmail report suggests, can thus serve as a tangible expression of faith — a “spring cleaning for the soul.”]]></content:encoded>
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                <title><![CDATA['Freedom of religion must be for everybody,' Bishop Mounstephen says, calling it a test for societies]]></title>
                <link>https://www.christiandaily.com/news/freedom-of-religion-must-be-for-everybody-bishop-mounstephen-says-calling-it-a-test-for-societies</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/freedom-of-religion-must-be-for-everybody-bishop-mounstephen-says-calling-it-a-test-for-societies</guid>
                                                            <dc:creator><![CDATA[Timothy Goropevsek]]></dc:creator>
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                            <media:title><![CDATA[Bishop Philip Mounstephen, former Bishop of Truro]]></media:title>
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                                    <![CDATA[ Christian Daily International ]]>
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                                    <![CDATA[ Bishop Philip Mounstephen, former Bishop of Truro and author of the 2019 independent review on persecuted Christians, speaks at a consultation on gender-specific religious persecution in the United Kingdom on April 17, 2026, emphasizing that freedom of religion must be upheld for all. ]]>
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                                                                            <pubDate>Tue, 21 Apr 2026 01:46:00 -0400</pubDate>
                <description><![CDATA[The global push for freedom of religion or belief has gained visibility since the publication of a landmark 2019 review commissioned by the U.K. government. But worsening conditions for religious minorities and declining political momentum threaten to undermine progress, according to Philip Mounstephen, former Bishop of Truro and author of the influential report.]]></description>
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The global push for freedom of religion or belief has gained visibility since the publication of a landmark 2019 review commissioned by the U.K. government. But worsening conditions for religious minorities and declining political momentum threaten to undermine progress, according to Philip Mounstephen, former Bishop of Truro and author of the influential report.
Speaking at a two-day consultation on gender-specific religious persecution held April 17–18 in Marcham, U.K., and organized by the Gender and Religious Freedom (GRF) network, Mounstephen urged advocates, policymakers and church leaders to renew their commitment to defending religious freedom “for everybody,” warning that selective or politicized approaches risk eroding the principle altogether.
His remarks, delivered in both an afternoon panel discussion and an evening address, as well as in a subsequent interview with Christian Daily International, framed religious freedom not as a niche concern for faith communities but as a foundational human right with broad implications for global stability, social cohesion and justice—particularly for women and girls.
A report that reshaped the conversation
Mounstephen’s 2019 Independent Review for the U.K. Foreign Secretary of FCO Support for Persecuted Christians—often referred to as the Truro Report—outlined 22 recommendations aimed at strengthening the Foreign and Commonwealth Office’s response to the persecution of Christians worldwide. The report marked one of the most comprehensive government-backed examinations of religious persecution in recent years and helped elevate freedom of religion or belief (FoRB) within foreign policy discussions.
At the Marcham gathering, participants repeatedly referenced the report as a practical tool that has shaped advocacy strategies over the past decade, particularly in highlighting the intersection between religion and gender-based abuses such as forced marriage, trafficking and sexual violence.
The bishop himself acknowledged the report’s influence but emphasized that its greatest value lies not in the document itself but in how it has been used to sustain long-term advocacy.
Progress on the agenda—but not necessarily in reality
Reflecting on developments since 2019, Mounstephen said the issue of religious freedom has achieved greater visibility at both national and international levels. Governments are now less able to dismiss or ignore it outright.
“I think freedom of religion or belief is on the agenda in a way that it hasn’t been before,” he said during the panel discussion.  
He pointed to initiatives such as the international Article 18 Alliance—a coalition of nearly 40 countries committed to advancing religious freedom—as evidence of growing institutional recognition.  
Yet this increased awareness has not always translated into improved conditions on the ground. On the contrary, Mounstephen said, the global situation for religious minorities has deteriorated.
“Globally, the situation is getting worse,” he said, warning that there is a sense that the political will required to address persecution risks “losing momentum.”
Earlier high-profile international gatherings that received significant attention have seen diminishing follow-through, he said, noting that major conferences on religious freedom have become smaller and less influential in recent years. And although there is strong rhetoric in some circles, he suggested, tangible implementation has lagged.
Rising authoritarianism and shrinking space for minorities
According to Mounstephen, the “single most significant factor” threatening religious freedom today is the global rise of authoritarian, nationalist and often religiously aligned political regimes. These governments, he said, tend to marginalize minority groups, restrict dissent and conflate national identity with dominant religious or cultural norms.
“Twenty years ago, the situation in India and China was very different than it is today,” he said, pointing to tightening restrictions and growing hostility toward minority communities.
While such dynamics affect entire populations, he stressed that minorities—especially women and girls—bear a disproportionate burden. The phenomenon also undermines broader societal well-being, he added, as the erosion of minority rights often signals a wider decline in freedoms for all citizens.
“What’s happening to religious minorities is a real bellwether of what’s happening more broadly in society,” he said in the interview.
Gender and religion: a critical intersection
A central focus of the Marcham+10 consultation was the intersection of gender and religious persecution. The issue has gained increasing attention since the original Marcham conference in 2016, and Mounstephen credited engagement with advocates in this space for deepening his own understanding of how gender amplifies vulnerability.
“The people who suffer most from the denial of freedom of religion or belief are women and girls far more than men,” he said, adding that this reality requires targeted attention and effective policy responses.  
He also noted that emphasizing gender-specific impacts can help elevate the issue politically, particularly in Western contexts where policymakers may be more responsive to protecting women’s rights rather than to religious freedom alone.
From persecution to “moral injury”
In his evening address, Mounstephen expanded on the human impact of persecution, introducing the concept of “moral injury” to describe the profound damage inflicted when individuals’ trust and belief systems are violated.
“People’s lives are lived within frameworks of trust, and moral injury breaks those frameworks,” he said. Abuse—whether perpetrated in the name of religion or because of it—causes long-term psychological and social harm.
He connected this concept to his broader work addressing abuse within church contexts, noting that the consequences of religiously framed harm extend beyond immediate victims. It also goes on to affect communities and institutions.
That reality underscores why defending religious freedom is not merely about protecting rights but about safeguarding human dignity and social cohesion, he argued.
A call for consistency: defending freedom for all
Throughout his remarks, Mounstephen repeatedly emphasized that religious freedom must be upheld universally “for everybody” rather than selectively.
In the interview, he offered theological and practical arguments for this position, starting with Jesus’ command to “love your neighbor” as a basis for defending the rights of people of all faiths—or none.
“We should not be for one minute in the business of putting barriers up,” he said, arguing that freedom of belief inherently includes the freedom not to believe. He also warned that attempts to prioritize one group—whether Christians or others—risk undermining the credibility and effectiveness of advocacy efforts.
These concerns have increasingly emerged in political contexts, where religious freedom rhetoric has been linked to nationalistic agendas or used to justify preferential treatment for majority faith groups, and in some cases, this includes Christians.
Mounstephen distanced himself from these approaches, emphasizing that genuine religious freedom must be impartial and grounded in universal human rights.
Challenging narratives in the West
While much of his work has focused on international persecution, Mounstephen acknowledged in his evening remarks that concerns about religious freedom are also relevant within Western societies—though in different forms.
He cautioned against equating the experiences of Christians in countries like the U.K. with those of persecuted minorities elsewhere, calling such comparisons misleading.
At the same time, he expressed concern about rising antisemitism and anti-Muslim sentiment in Europe, describing these as genuine threats to religious freedom.
“I think we need to be awake to the abuses that are happening now in this country,” he said, pointing to growing hostility that affects the safety and dignity of minority communities in the U.K.
He also highlighted the emergence of “Christian nationalism” and misogyny as troubling trends, suggesting that these phenomena may be interconnected and contribute to broader challenges facing pluralistic societies.
Advocacy, citizenship and political engagement
Asked what individuals and churches can do to advance religious freedom, Mounstephen emphasized the importance of active citizenship and sustained advocacy. He pointed to grassroots engagement—such as writing to elected representatives—as a key factor in shaping political priorities.
“If it matters to MPs’ constituents then it’s going to matter to the MPs,” he said, pointing to the strong attendance of lawmakers at events like the annual World Watch List launch as evidence.
He encouraged Christians and others to stay informed, engage with credible organizations and consistently raise concerns about religious persecution in both political and public spheres.
A decade of advocacy on gender-specific religious persecution
The Marcham+10 consultation marked a decade since the original 2016 gathering that first sought to define and address gender-specific religious persecution—a concept that has since gained wider recognition in academic, policy and advocacy circles.
As previously reported by Christian Daily International, participants at this year’s event highlighted both progress and persistent gaps, noting that many forms of abuse remain underreported and inadequately addressed.
Mounstephen echoed this assessment in his address. Yet, despite the concerns about some of the negative global trends, he concluded his evening remarks on a note of cautious optimism, urging participants not to lose hope.
“If we are not motivated by hope, then we will give up,” he said, encouraging participants to keep pursuing the vision of a world that is “open, plural, tolerant [and] peaceful.”  
Such a vision, he said, requires sustained effort, collaboration and a commitment to principles that transcend political and cultural divides.
Freedom of religion or belief is a critical test of societies’ commitment to human rights and the common good, Mounstephen argued. “This isn’t just an issue of concern to a few religious people. This touches on really big-ticket issues of geopolitical significance,” he said.
Where religious freedom is denied, he argued, broader patterns of injustice and instability are likely to follow.]]></content:encoded>
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                <title><![CDATA[Thousands of Christians get temporary relief as Pakistan’s top court intervenes in Islamabad evictions]]></title>
                <link>https://www.christiandaily.com/news/thousands-of-christians-get-temporary-relief-as-pakistans-top-court-intervenes-in-islamabad-evictions</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/thousands-of-christians-get-temporary-relief-as-pakistans-top-court-intervenes-in-islamabad-evictions</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
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                            <media:title><![CDATA[The Federal Constitutional Court in Islamabad, Pakistan.]]></media:title>
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                                    <![CDATA[ The Federal Constitutional Court in Islamabad, Pakistan. ]]>
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                                                                            <pubDate>Mon, 20 Apr 2026 03:12:00 -0400</pubDate>
                <description><![CDATA[More than 25,000 Christians living in informal settlements in Pakistan’s federal capital have expressed cautious relief after the Federal Constitutional Court (FCC) ordered authorities to halt imminent evictions and finalize long-delayed regulations to legalize such communities within four weeks.]]></description>
                <content:encoded><![CDATA[
More than 25,000 Christians living in informal settlements in Pakistan’s federal capital have expressed cautious relief after the Federal Constitutional Court (FCC) ordered authorities to halt imminent evictions and finalize long-delayed regulations to legalize such communities within four weeks.
A two-judge FCC bench headed by Chief Justice Aminuddin Khan and Justice Arshad Shah issued the directive on Thursday (April 16) while hearing petitions filed by residents and Awami Workers Party leader, Dr. Asim Sajjad Akhter. The petitions argued that access to housing was a fundamental right and that it was the state’s responsibility to provide adequate living conditions to its citizens.
At the outset, the court expressed concern over the prolonged delays in framing a regulatory policy for informal settlements and instructed the Capital Development Authority (CDA) to consult stakeholders before finalizing rules.
During proceedings, Chief Justice Khan questioned Additional Attorney General (AAG) Aamir Rehman about the CDA’s failure to complete the regulations. Rehman attributed the delay to administrative changes, including the replacement of the CDA chairman, but assured the court that draft regulations were ready for approval.
Representing the petitioners, Supreme Court advocate Faisal Siddiqui argued that forced evictions without due process violated constitutional protections. He emphasized that the case should be treated as a matter of legal right rather than charity, asserting that residents cannot be displaced without alternative housing.
The court also questioned whether provisions for low-income settlements existed within Islamabad’s master plan. AAG Rehman responded that such settlements were not formally included, though those established before 1995 had been recognized on humanitarian grounds. Siddiqui countered that despite policies introduced in 2001 and 2016, authorities continued eviction operations without proper implementation.
“No one can be evicted without being provided an alternative place,” Siddiqui told the court. “This is Islamabad, not Gaza.”
CDA's counsel Qasim Chohan maintained that land allocated for resettlement had been misused, claiming some residents refused to vacate previous dwellings after receiving alternative plots. He added that the CDA had recognized 10 settlements but identified at least 31 others as illegal encroachments, including areas in public greenbelts.
Petitioners disputed official figures, estimating that nearly 400,000 people lived in informal settlements across Islamabad, with a significant proportion belonging to the Christian community—one of Pakistan’s most economically marginalized religious minorities.
Following arguments, the court adjourned proceedings for four weeks, granting the CDA time to finalize and present regulations.
A day earlier, the Human Rights Commission of Pakistan (HRCP), alongside civil society groups, including the All-Pakistan Alliance for Katchi Abadis and the National Commission for Justice and Peace, urged superior courts to uphold a 2015 stay order by the Supreme Court of Pakistan against summary evictions. The groups stressed that forced displacement of low-income communities violates the constitutional right to housing.
Participants at the meeting criticized the CDA’s failure to address the housing needs of the urban poor, noting that Islamabad lacks a comprehensive legal framework for regularizing informal settlements in line with international standards.
Christian community leader Imran Shahzad Sahotra welcomed the FCC’s directive but expressed caution. He noted that the Supreme Court had issued similar orders in 2016, which were not fully implemented.
“Despite the court’s earlier stay order, demolitions continued, leaving our community in fear and distress,” Sahotra told Christian Daily International. “We will be reassured only when this decision is enforced.”
A 2025 study by the Awami Workers Party titled Permanent Impermanence found that nearly half of Islamabad’s informal settlements include substantial Christian populations, with four of the 10 recognized settlements being predominantly Christian.
In a statement, Archbishop Joseph Arshad of the Catholic Archdiocese of Islamabad-Rawalpindi described the ruling as a positive step toward protecting marginalized communities.
“The decision reflects a constructive move toward addressing the long-standing concerns of vulnerable citizens,” he said, emphasizing that residents of informal settlements are entitled to dignity, legal protection and access to basic services.
The FCC’s directive follows weeks of unrest linked to the CDA’s anti-encroachment campaign launched in March. Protests intensified in several settlements, including Noorpur Shahan, where clashes on April 14 left at least eight police officers and dozens of residents injured, according to local media. Authorities reported that hundreds of demonstrators participated, with some incidents of property damage.
The following day, demolition teams razed approximately 200 homes in the area under heavy police deployment. Reports said that authorities registered cases against hundreds of residents under anti-terrorism laws.
Tensions were also reported in Allama Iqbal Colony, also known as Sharper Colony, where an estimated 1,300 Christian families—mostly employed in low-income occupations such as sanitation work and domestic labor—resisted demolition efforts. Community leaders described a prolonged standoff, alleging that officials damaged property and removed household belongings before withdrawing.
The CDA has announced plans to clear multiple informal settlements in Islamabad, several of which are predominantly Christian. Community representatives said that the operations have heightened insecurity among daily wage earners who lack the financial resources to relocate.]]></content:encoded>
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                <title><![CDATA[Russia strikes Baptist church in Ukraine, killing pastor at prayer meeting]]></title>
                <link>https://www.christiandaily.com/news/russia-strikes-baptist-church-in-ukraine-killing-pastor-at-prayer-meeting</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/russia-strikes-baptist-church-in-ukraine-killing-pastor-at-prayer-meeting</guid>
                                                            <dc:creator><![CDATA[The Christian Post]]></dc:creator>
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                            <media:title><![CDATA[House of Prayer Baptist Church in Ukraine]]></media:title>
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                                    <![CDATA[ Facebook/In Ukraine ]]>
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                                    <![CDATA[ House of Prayer Baptist Church in Ukraine destroyed in attack, injuring others and killing one. ]]>
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                                                                            <pubDate>Sun, 19 Apr 2026 23:35:00 -0400</pubDate>
                <description><![CDATA[Russia struck a Baptist church in the southeastern Ukrainian city of Zaporizhzhia during a prayer meeting this week, killing at least one person, a minister, and injuring at least eight others. ]]></description>
                <content:encoded><![CDATA[
Russia struck a Baptist church in the southeastern Ukrainian city of Zaporizhzhia during a prayer meeting this week, killing at least one person, a minister, and injuring at least eight others. 
The Embassy of Ukraine in the U.S. gave the casualty figures in a public statement issued while rescue workers were still on the scene, identifying the targeted building as The House of the Gospel Church, which had served the community for years, according to Baptist Press.
The embassy called the strike a deliberate attack on people of faith who had gathered peacefully to pray.
Promoters of “A Faith Under Siege,” a documentary series reporting Russia’s persecution of Christians, identified the man killed as Ruslan Utyuzh, a minister at the bombed church. Utyuzh is survived by his wife and two children.
Baptist Standard quoted Pavel Unguryan, a former Member of the Ukrainian Parliament, as saying that several church leaders were inside at the time of the attack to celebrate Easter on Thursday, and that seven or eight people were seriously wounded.
More than 300 people had called the building their spiritual home, Unguryan said, adding that up to 700 churches have been destroyed since the beginning of the war in Ukraine. He called the attack a direct assault on people of faith who had gathered peacefully to worship God, and appealed for prayer and action.
Unguryan served as a member of the Ukrainian Parliament until 2019 and was appointed to the Order of Merit of the III degree in 2017, according to the U.S.-Ukraine Business Council.
Mission Eurasia, a Gospel-based humanitarian group with offices in Franklin, Tennessee, has a close, longstanding relationship with the congregation, Kate Akers, the group’s director of marketing, was quoted as saying.
The church started as an underground congregation, Akers was quoted as saying. One of its members is a key leader at Mission Eurasia.
Akers said churches like this one are often targeted, especially when they are serving their communities in times of crisis, and that this was one reason Mission Eurasia had devoted significant attention to documenting religious persecution and attacks on churches in Ukraine.
The strike was neither an accident nor an isolated incident, Colby Barrett, producer of the documentary “A Faith Under Siege,” was quoted as saying. He added that Russia had reportedly used a KAB-1500L laser-guided precision bomb in the attack.
Barrett said the churches being hit were not only places of worship but lifelines providing humanitarian aid and hope to their communities, and that this was why they were being targeted.
He said Russian President Vladimir Putin was trying to strip communities of the faith and support systems that sustained them, but predicted that Ukrainians would prevail. He added that Russia has increasingly been striking churches and other sites while Christians are gathered there, killing at least 58 priests and pastors and damaging or destroying more than 700 churches in Ukraine.
Barrett recounted an attack last September on a megachurch he attends in Kyiv, where the congregation had built a 4,500-person worship hall and was holding the opening ceremony.
Hundreds of pastors from all across Ukraine were in the complex the night before the hall was due to open for a pastors’ conference. Russia sent two Shahed drones to the complex, Barrett said, and both narrowly missed, by about 3 feet, destroying cars in a nearby parking lot instead.
Had the strikes been successful, at least 20 pastors could have been killed while lodging in advance of the conference, and the church would have been destroyed, Barrett said.
Despite the attack, the congregation held services as normal the following morning with a large turnout, and 200 people came forward to be baptized.
Originally published by The Christian Post]]></content:encoded>
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                <title><![CDATA[Evangelical Alliance UK launches ‘Ethos’ to engage spiritually curious young adults]]></title>
                <link>https://www.christiandaily.com/news/evangelical-alliance-uk-launches-ethos-to-engage-spiritually-curious-young-adults</link>
                <guid isPermaLink="true">https://www.christiandaily.com/news/evangelical-alliance-uk-launches-ethos-to-engage-spiritually-curious-young-adults</guid>
                                                            <dc:creator><![CDATA[CDI Staff]]></dc:creator>
                                                                                                                            <media:content  url="https://www.christiandaily.com/media/original/img/0/44/4457.jpg">
                            <media:title><![CDATA[Rising openness among young adults toward spirituality is prompting new initiatives aimed at helping them explore faith, ask deeper questions and consider the teachings of Jesus in accessible ways.]]></media:title>
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                                    <![CDATA[ Unsplash / Laura Chouette ]]>
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                                    <![CDATA[ Rising openness among young adults toward spirituality is prompting new initiatives aimed at helping them explore faith, ask deeper questions and consider the teachings of Jesus in accessible ways. ]]>
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                                                                            <pubDate>Fri, 17 Apr 2026 16:12:00 -0400</pubDate>
                <description><![CDATA[The Evangelical Alliance of the United Kingdom has launched a new digital initiative aimed at engaging spiritually curious young adults, as leaders say openness to faith among younger generations is rising.]]></description>
                <content:encoded><![CDATA[
The Evangelical Alliance of the United Kingdom has launched a new digital initiative aimed at engaging spiritually curious young adults, as leaders say openness to faith among younger generations is rising.
The platform, called Ethos, is a free, quiz-based resource designed to help users explore questions of identity, purpose and belief, while introducing simple spiritual practices rooted in the teachings of Jesus. It forms part of the Alliance’s wider Being Human project, which seeks to address cultural questions about meaning and human identity from a Christian perspective.
Peter Lynas, U.K. director of the Evangelical Alliance and co-lead of the Being Human project, said the initiative responds to what he described as a noticeable shift in spiritual interest among young people.
“Something’s shifting,” Lynas said in a video posted on X. “More young people are spiritually open than we’ve seen in a generation. They’re reading the Bible, they’re asking real questions. They’re curious about Jesus.”
He added that while entering a church building can still feel like a significant step, Ethos is designed to meet people earlier in that journey. “We built something for the step before that step,” he said.
According to Lynas, the platform begins with a short quiz that takes about five minutes to complete, offering users insights into how their values and habits align, along with a suggested spiritual practice they can try immediately. The process is intentionally low-threshold, with no sign-up requirement or long-term commitment.
In a separate video message directed at church leaders, Lynas said the initiative builds on growing spiritual openness among young adults. “Young adults are more spiritually open than they have been in years, and the Being Human project exists to meet this moment,” he said. “Our latest initiative, Ethos, is designed for the spiritually curious.”
Katherine Brown, co-lead of the Being Human project, explained that the platform is structured to guide users over several weeks. “You take a short quiz to discover where your habits and values don’t quite line up, you receive personalized insights into how you’re wired, then a simple spiritual practice to try,” she said.
Over a four-week period, users are gradually introduced to deeper aspects of the practices and their Christian foundations. Lynas emphasized that the aim goes beyond self-improvement. “The goal here isn’t self-improvement,” he said. “It is that through these practices, people take their next step on the journey towards Jesus.”
Brown described Ethos as a practical tool for churches seeking to engage young adults in their communities. “Ethos gives you something simple and shareable to put in the hands of young adults in your community,” she said. “Something to help them explore faith and invite their friends to do the same.”
The initiative emerges from the Being Human project, co-founded by Lynas and Jo Frost, which explores the question of what it means to be human through four key dimensions: identity, relationships, reality and purpose. The project has previously produced a book and podcast addressing cultural and theological questions.
Ethos translates that framework into a digital pathway, allowing users to reflect on areas where their beliefs and lived experiences may be out of alignment. Each user receives a profile and suggested practices connected to the four themes, encouraging what the project describes as “small, habitual ways of living” drawn from biblical wisdom.
The platform is designed to be accessible to a wide audience, including those who do not identify as Christians. Its creators say it offers a space for individuals to explore questions of meaning and personal identity without requiring prior commitment to faith.
“Whether you would call yourself a Christian, something in between, or aren’t sure what you believe, Ethos is for you,” the project states on its website.
The launch is part of a broader strategy by the Evangelical Alliance to equip churches to engage a changing cultural landscape, particularly among younger generations who may be open to spirituality but hesitant to engage with institutional religion.
By focusing on personal reflection, accessible practices and peer-to-peer sharing, Ethos aims to bridge that gap, offering what its creators describe as a starting point for deeper exploration of Christian faith.]]></content:encoded>
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