Two recent attacks, barely a month apart, by Islamic extremists has intensified France’s struggle with political Islam, but it may also be reviving the government’s controversial campaign against “cults,” according to new religious movement specialists.
As China gains new influence in Hong Kong, religious groups find themselves divided about the future of and prospects for religious freedom in the former British colony. Amidst protests that have engulfed the city, China introduced a security law in the summer that monitors and punishes “subversive” activity.
The arrest of the leader of the Muslim Brotherhood, Mahmoud Ezzat, in late August in Cairo has sparked a succession crisis, write the editors of European Eye on Radicalization (October 2, 2020). At the helm of the Islamist movement for the past seven years, after the hard repression by Egyptian authorities that started in 2013, Ezzat was considered as a hardliner and had possibly been living abroad during part of that time (European Eye on Radicalization, August 30, 2020).
By now, new research on the COVID crisis is making its way into journals and soon into books– just when the reading public and probably many journalists are suffering from “pandemic fatigue.” But for a comparative understanding of how churches in the global South have responded to the crisis, the current issue (26.3) of the journal Studies in World Christianity has brought together several fascinating articles on the subject.
The recent formation of the Patriot Church network illustrates the intense support a large segment of the evangelical world has given to Donald Trump that may outlast his presidency if he loses the election. The Patriot Church was founded on the weekend of September 11 by Ken Peters, a pastor in Spokane, Washington, to galvanize evangelicals around the Trump agenda.
The growth of homeschooling during the pandemic has encouraged Christian homeschooling leaders and families while opening new fault lines between the Christian orientation of much of the movement and its secular and more liberal newcomers. These new points of division can be seen in an article by Elena Trueba in Religion and Politics (September 10, 2020). Estimates on the growth of homeschooling—and not just remote learning—have reached the double digits in many states; the number of families registering to homeschool in Vermont jumped by75 percent, with states such as Nebraska and North Carolina also showing high growth rates.
The New York Times (August 28, 2020) reports that “a new corporate clergy has arisen to formalize the remote work. They go by different names: ritual consultants, sacred designers, soul-centered advertisers. They have degrees from divinity schools. Their business is borrowing from religious tradition to bring spiritual richness to corporate America.”
Just as there is a Protestant work ethic, a “Protestant family ethic” has emerged which encourages marriage and family formation, particularly among those who have attended Protestant schools, according to a new study. The study, conducted by sociologists Albert Cheng, Patrick J. Wolf, Wendy Wang, and W. Bradford Wilcox, looked at how enrollment in Catholic, Protestant, public, and secular private schools is associated with different family outcomes later in life.
Ireland does not look like the country that one would spontaneously associate with Hinduism. But the number of Hindus had grown to more than 14,000 by the time of the 2016 census, and representatives of the Hindu community estimate that the number is now somewhere between 20,000 and 25,000 due to immigration.
A “civil war” being fought between “global jihadis is intensifying,” writes Mohammad Hafez in the CTC Sentinel (September, 2020), the newsletter of the Combatting Terrorism Center at the U.S. Military Academy at West Point. While al-Qa`ida and the Islamic State share enemies and ideological commitments, these movements have fragmented under the stress of conflict and territorial retreat.
