KR-KU: |
Richard Kraden |
Kelsey Kramer |
Deborah Krause |
Paul Kroll |
Björn Krondorfer |
Don Krow |
Michael J Kruger |
Kris Kubal |
Tim Kuepfer |
Hank Kunneman |
Masanori Kursawa |
Lydia Kuttab |
- |
- |
==richard kraden======
A Critical Review of Richard Kradin’s “Why Progressives Want to Destroy Christianity—but Spare Islam
In the fractured intellectual landscape of the twenty-first century, Richard Kradin’s “Why Progressives Want to Destroy Christianity—but Spare Islam” stands as a cultural artefact of civilizational anxiety. Published via Blaze Media, Kradin’s thesis constructs a narrative battlefield where a beleaguered “Judeo-Christian” West confronts an alliance of secular progressives and radical Islamists. His argument operates within what Paul Ricoeur, the French philosopher, termed a “hermeneutic of suspicion,” interpreting progressive movements as masking a destructive, neo-Marxist agenda. This review employs an alternative approach: a “hermeneutic of solidarity.” By synthesizing insights from history, theology, and comparative religion, we demonstrate that the perceived antagonism between Progressivism, Christianity, and Islam largely constitutes a construct of political polarization. The central questions demand engagement: Is progressive critique of Christianity destruction or purification? Is progressive defence of Islam cynical alliance or consistent pluralistic ethics? Through systematic analysis, we argue that deeper examination reveals profound consonance—shared ethical DNA rooted in the Abrahamic tradition—offering pathways to peace and justice. Kradin posits that Western civilization rests upon a “Judeo-Christian ethic” credited with individual liberty, rule of law, and limited government. Against this, he identifies “Progressivism” as a metaphysical rival—a “secular humanist civic religion” driven by “misotheistic” (God-hating) Marxist ideology. His central observation: progressives ruthlessly deconstruct Christian symbols and values while protecting Islam. He frames this as a contradiction, concluding that Progressives and “Radical Islamists” share a common enemy—the Christian West—making their alliance a cynical pact of destruction.
(Counter Currents 11/27/25) READMORE>>>>
In the fractured intellectual landscape of the twenty-first century, Richard Kradin’s “Why Progressives Want to Destroy Christianity—but Spare Islam” stands as a cultural artefact of civilizational anxiety. Published via Blaze Media, Kradin’s thesis constructs a narrative battlefield where a beleaguered “Judeo-Christian” West confronts an alliance of secular progressives and radical Islamists. His argument operates within what Paul Ricoeur, the French philosopher, termed a “hermeneutic of suspicion,” interpreting progressive movements as masking a destructive, neo-Marxist agenda. This review employs an alternative approach: a “hermeneutic of solidarity.” By synthesizing insights from history, theology, and comparative religion, we demonstrate that the perceived antagonism between Progressivism, Christianity, and Islam largely constitutes a construct of political polarization. The central questions demand engagement: Is progressive critique of Christianity destruction or purification? Is progressive defence of Islam cynical alliance or consistent pluralistic ethics? Through systematic analysis, we argue that deeper examination reveals profound consonance—shared ethical DNA rooted in the Abrahamic tradition—offering pathways to peace and justice. Kradin posits that Western civilization rests upon a “Judeo-Christian ethic” credited with individual liberty, rule of law, and limited government. Against this, he identifies “Progressivism” as a metaphysical rival—a “secular humanist civic religion” driven by “misotheistic” (God-hating) Marxist ideology. His central observation: progressives ruthlessly deconstruct Christian symbols and values while protecting Islam. He frames this as a contradiction, concluding that Progressives and “Radical Islamists” share a common enemy—the Christian West—making their alliance a cynical pact of destruction.
(Counter Currents 11/27/25) READMORE>>>>
==kelsey kramer======
Kelsey Kramer, more fully known as Kelsey Kramer McGinnis, is a writer, musicologist, and educator with a strong connection to Christianity. Worship Correspondent for Christianity Today: She serves as the worship correspondent for Christianity Today, a prominent Christian publication. Writer on Christian Music and Culture: Kramer McGinnis writes extensively on Christian music and the intersection of American Christianity and popular culture. Educator in Music and Theology: She teaches music and theology at Grand View University in Des Moines, Iowa. Co-author of "The Myth of Good Christian Parenting": She is the co-author of the book "The Myth of Good Christian Parenting: How False Promises Failed a Generation of Evangelicals".
Focus on Worship Practices and Church Culture: Her work includes reporting on current trends in worship practices, the Christian music and entertainment industry, and church culture.
Focus on Worship Practices and Church Culture: Her work includes reporting on current trends in worship practices, the Christian music and entertainment industry, and church culture.
Is Christianity cool again?
For the first time, multiple Christian musicians are charting on the Billboard Hot 100 at the same time — and staying there for weeks. Has the mainstream found God? Brittany talks with University of Michigan-Dearborn Professor Emerita Dr. Deborah Smith Pollard and Christianity Today reporter Kelsey Kramer McGinnis to understand the multi-billion dollar machine behind the Christian Contemporary Music genre — who gets shut out, and why this holy conquering on the charts has the potential to impact your listening habits. (NPR 7/23/25) READMORE>>>>>
For the first time, multiple Christian musicians are charting on the Billboard Hot 100 at the same time — and staying there for weeks. Has the mainstream found God? Brittany talks with University of Michigan-Dearborn Professor Emerita Dr. Deborah Smith Pollard and Christianity Today reporter Kelsey Kramer McGinnis to understand the multi-billion dollar machine behind the Christian Contemporary Music genre — who gets shut out, and why this holy conquering on the charts has the potential to impact your listening habits. (NPR 7/23/25) READMORE>>>>>
==deborah krause======
July 6, 2023: Presbyterian Outlook: On women pastors and biblical authority: A Presbyterian reflection
As Deborah Krause observes in 1 Timothy, Readings: A New Biblical Commentary, “You don’t tell women to shut up, unless they are talking.” You don’t command them not to teach unless they are, in fact, teaching.
Thus, 1 Timothy 2 documents the struggles of foremothers in the faith, straining against prescribed reality, from whom we can take courage. As Krause puts it, this Scripture preserves the site of a debate in an early church about who has a voice in the church and authority to speak, inviting our own engagement with this enduring question. Indeed, engagement with this text (and others invoked in debates over women’s ecclesial leadership such as 1 Corinthians 14:33b-36) can be a means by which the Spirit, “in a broken and fearful world, … gives us courage … to hear the voices of people long silenced, and to work with others for justice, freedom, and peace” (A Brief Statement of Faith).
As Deborah Krause observes in 1 Timothy, Readings: A New Biblical Commentary, “You don’t tell women to shut up, unless they are talking.” You don’t command them not to teach unless they are, in fact, teaching.
Thus, 1 Timothy 2 documents the struggles of foremothers in the faith, straining against prescribed reality, from whom we can take courage. As Krause puts it, this Scripture preserves the site of a debate in an early church about who has a voice in the church and authority to speak, inviting our own engagement with this enduring question. Indeed, engagement with this text (and others invoked in debates over women’s ecclesial leadership such as 1 Corinthians 14:33b-36) can be a means by which the Spirit, “in a broken and fearful world, … gives us courage … to hear the voices of people long silenced, and to work with others for justice, freedom, and peace” (A Brief Statement of Faith).
==paul kroll======
Dietrich Bonhoeffer, a leader in the German Confessional Church, was arrested by the Gestapo in April 1943. A year later, he was jailed in Berlin’s Tegel prison. He was hanged by the Nazis at Flossenbürg concentration camp only two weeks before the camp was liberated by Allied armies.
But on April 30, 1944, Bonhoeffer was still very much alive, though imprisoned. He was mulling over the significance of what it meant to be a Christian in such trying times. Nazi Germany was testing Christian discipleship in a direct and crushing way. We in today’s Western society have not been tested in the same way.
Bonhoeffer had seen a tragic appeasement among Christians in Nazi Germany. Most church leaders and their flocks had gone along with the pagan and anti-Christian sentiments at the heart of Nazism. Only a few had spoken out, like those Germans who formed the Confessing Church. Bonhoeffer’s Christian faith as a member of this group was on the line, and so was his life.
When Bonhoeffer sat down to write a letter to his friend Eberhard Bethge on that day in 1944, the meaning of the Christian faith was uppermost on his mind. “You would be surprised, and perhaps even worried, by my theological thoughts and the conclusions that they lead to,” he wrote. “What is bothering me incessantly is the question: what Christianity really is, or indeed who Christ really is, for us today” (Letters and Papers From Prison, edited by Eberhard Bethge, page 279).
Christianity in Germany had become, in Bonhoeffer’s view, nothing more than pious talk and a sterile repetition of creeds. Those who call themselves Christians “do not in the least act up to it,” he wrote. Bonhoeffer was dismayed at the many German Christians who had sold out.
What about us?What happened to Christianity in Nazi Germany should send chills through us who call ourselves Christian. But it’s easy for those of us who live in democratic and nominally Christian nations to take Christianity for granted. Well more than half of Americans call themselves Christian. Some even consider the practice of Christianity be patriotic. It seems easy to be a Christian.
We may not be forced to face human tragedy and madness in the profound way Bonhoeffer and his community, the Confessing Church, did. But we can be overcome by the world in more subtle ways. For this reason, we all need to ask ourselves a basic question: What is Christianity? When we say, “I am a Christian,” what do those words mean for us who were born into a Christian world?
The word Christ is the foundation and basis of the words Christian and Christianity. It is logical to assume that Christ would also be the foundation and basis of Christianity, and of each Christian’s life. But as Bonhoeffer asked, who is Christ for us today? Where does he fit into our Christianity?
--Paul Kroll; Grace Communion International; THE MESSAGE OF JESUS: NEW LIFE IN CHRIST
But on April 30, 1944, Bonhoeffer was still very much alive, though imprisoned. He was mulling over the significance of what it meant to be a Christian in such trying times. Nazi Germany was testing Christian discipleship in a direct and crushing way. We in today’s Western society have not been tested in the same way.
Bonhoeffer had seen a tragic appeasement among Christians in Nazi Germany. Most church leaders and their flocks had gone along with the pagan and anti-Christian sentiments at the heart of Nazism. Only a few had spoken out, like those Germans who formed the Confessing Church. Bonhoeffer’s Christian faith as a member of this group was on the line, and so was his life.
When Bonhoeffer sat down to write a letter to his friend Eberhard Bethge on that day in 1944, the meaning of the Christian faith was uppermost on his mind. “You would be surprised, and perhaps even worried, by my theological thoughts and the conclusions that they lead to,” he wrote. “What is bothering me incessantly is the question: what Christianity really is, or indeed who Christ really is, for us today” (Letters and Papers From Prison, edited by Eberhard Bethge, page 279).
Christianity in Germany had become, in Bonhoeffer’s view, nothing more than pious talk and a sterile repetition of creeds. Those who call themselves Christians “do not in the least act up to it,” he wrote. Bonhoeffer was dismayed at the many German Christians who had sold out.
What about us?What happened to Christianity in Nazi Germany should send chills through us who call ourselves Christian. But it’s easy for those of us who live in democratic and nominally Christian nations to take Christianity for granted. Well more than half of Americans call themselves Christian. Some even consider the practice of Christianity be patriotic. It seems easy to be a Christian.
We may not be forced to face human tragedy and madness in the profound way Bonhoeffer and his community, the Confessing Church, did. But we can be overcome by the world in more subtle ways. For this reason, we all need to ask ourselves a basic question: What is Christianity? When we say, “I am a Christian,” what do those words mean for us who were born into a Christian world?
The word Christ is the foundation and basis of the words Christian and Christianity. It is logical to assume that Christ would also be the foundation and basis of Christianity, and of each Christian’s life. But as Bonhoeffer asked, who is Christ for us today? Where does he fit into our Christianity?
--Paul Kroll; Grace Communion International; THE MESSAGE OF JESUS: NEW LIFE IN CHRIST
==bjorn krondorfer======
Björn Krondorfer is Director of the Martin-Springer Institute at Northern Arizona University and Endowed Professor of Religious Studies in the Department of Comparative Cultural Studies.
Björn Krondorfer
“Our Protestant churches have greeted the turning point of 1933 as a gift and miracle of God.” Omit the date and that sentence could have been penned by Graham. In fact it is the opening of Althaus’s 1933 book Die deutsche Stunde der Kirche (The German Hour of the Church). To see the hand of God in the election of nationalist leaders is a rhetoric not lost on a contemporary audience. A day after the 2016 election of President Donald Trump, Graham posted these words on Facebook: “I believe that God’s hand intervened Tuesday night to stop the godless, atheistic progressive agenda from taking control of our country . . . God showed up.”
- Bjorn Krondorfer; Christian Century; It’s 1933, and Franklin Graham is German theologian Paul Althaus 11.4.20
- Bjorn Krondorfer; Christian Century; It’s 1933, and Franklin Graham is German theologian Paul Althaus 11.4.20
don krow
Don Krow
False teaching and teachers “deny the Lord that bought them” (2 Pet. 2:1), that is, they deny the Lordship, his right to control one’s life. Although a person may be religious, their life and actions can deny Him. “They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate” (Titus 1:16). The Greek word “deny” is arneomai and means “to contradict” (Vine’s Greek Lexicon). False teaching contradicts Jesus as Lord, Master, Ruler and King. False teaching contradicts Jesus words, teachings and lifestyle. A teaching of justification (being right with God) without sanctification (being under his rule) is false and should be avoided. A teaching of “grace” that says, “after we become Christians we can do just as we like” (Jude 1:4, Living Bible) is a false teaching on grace that is addressed by the Apostle Paul in Romans 6:1-2,15 and Titus 2:11-13. --Don Krow; Don Krow Ministries
==michael j kruger======
Dr. Michael J. Kruger serves as the President and Samuel C. Patterson Professor of New Testament and Early Christianity at the Charlotte campus of Reformed Theological Seminary. He earned his Ph.D. under one of the world’s leading text-critical scholars, Larry W. Hurtado, at the University of Edinburgh, where he researched a parchment fragment of an apocryphal gospel, P.Oxy. 840. He graduated summa cum laude with a M.Div. from Westminster Seminary California, and received his B.S. from the University of North Carolina at Chapel Hill.
Michael Kruger
Mark is arguably the least popular Gospel among the masses, so why is it my favorite? Here are a few quick reasons:
1. Straight to the point. While the brevity of Mark might be a negative for some, I see it as the main positive. Mark has the same skeletal structure of the other Gospels but its streamlined content allows the reader to get to the point more quickly. Thus, it is beautifully simple (which, by the way, makes it a great Gospel to study with a non-Christian).
2. Easy to teach. Mark is not only short overall (just 16 chapters), but also the individual stories tend to be tight little nuggets, rather than extended discourses. This allows for a sermon series or Bible study of more reasonable length, with each individual message covering similarly sized chunks of text. You won’t need a 5-year sermon series to finish Mark.
3. Action-oriented. If Mark were a movie, it would definitely be an action movie. Yes, Jesus delivers profound teaching, but it tends to be in more digestible bite-sized chunks, rather than the long teaching sections found in both Matthew and John. The pace of the story moves along quickly, keeping the reader/listener engaged. Proportionally, therefore, Mark tends to accentuate the remarkable deeds of Jesus.
4. Gentile focus. While Mark was likely not a Gentile, he is clearly writing for Gentiles—particularly those in a Roman context. Thus, he is keen to make sure the reader understands Jewish customs and the broader OT context in ways that Matthew and John just take for granted. This is a great help for modern readers who are often unaware themselves about these issues. Moreover, Mark’s Roman context is quite similar to the context of our modern western world where Christianity competes in a marketplace of pagan/polytheistic systems. If I were teaching a Bible study in ancient Rome, I would use Mark.
5. Unique and Intriguing Details. Since Mark is the shortest Gospel, people often assume his stories include less detail than the other Gospels. But this is one of the paradoxes of Mark’s Gospel. Mark is the shortest Gospel because he includes fewer stories overall, but the stories that Mark does include often contain details that appear in no other Gospel. Only Mark tells us the name of the blind man outside of Jericho (Bartimaeus). Only Mark tells us that the Simon of Cyrene had sons named Alexander and Rufus. Such unique details make for fun Bible studies.
6. Connections to Peter. Since Mark himself was a rather obscure figure in the early Christian movement (popping up a few times in Acts and Paul’s letters), this may explain his Gospel’s lack of popularity. Wouldn’t you rather read from an apostle like Matthew or John? But there are good historical reasons to think that Mark’s Gospel is essentially the reminiscences of the apostle Peter. Time and again in our historical sources, we are told that Mark basically got his material from Peter, and that essentially Mark’s Gospel is Peter’s Gospel. This sheds a whole new light on what you are reading when you read Mark. You’re seeing Jesus from the perspective of the preeminent apostle of early Christianity and the one who betrayed Jesus.
7. Routinely Underestimated. One of the joys of teaching the Bible is taking books that people generally underestimate or neglect, and showing why they are more important than they think. That always creates a fun “reversal” in a teaching context as the audience moves from a posture of shrugging their shoulders to a posture of wide-eyed amazement. You can do that with the Gospel of Mark.
--Michael J. Kruger; Canon Fodder; Here's Why This Gospel is My Favorite July 16, 2024
1. Straight to the point. While the brevity of Mark might be a negative for some, I see it as the main positive. Mark has the same skeletal structure of the other Gospels but its streamlined content allows the reader to get to the point more quickly. Thus, it is beautifully simple (which, by the way, makes it a great Gospel to study with a non-Christian).
2. Easy to teach. Mark is not only short overall (just 16 chapters), but also the individual stories tend to be tight little nuggets, rather than extended discourses. This allows for a sermon series or Bible study of more reasonable length, with each individual message covering similarly sized chunks of text. You won’t need a 5-year sermon series to finish Mark.
3. Action-oriented. If Mark were a movie, it would definitely be an action movie. Yes, Jesus delivers profound teaching, but it tends to be in more digestible bite-sized chunks, rather than the long teaching sections found in both Matthew and John. The pace of the story moves along quickly, keeping the reader/listener engaged. Proportionally, therefore, Mark tends to accentuate the remarkable deeds of Jesus.
4. Gentile focus. While Mark was likely not a Gentile, he is clearly writing for Gentiles—particularly those in a Roman context. Thus, he is keen to make sure the reader understands Jewish customs and the broader OT context in ways that Matthew and John just take for granted. This is a great help for modern readers who are often unaware themselves about these issues. Moreover, Mark’s Roman context is quite similar to the context of our modern western world where Christianity competes in a marketplace of pagan/polytheistic systems. If I were teaching a Bible study in ancient Rome, I would use Mark.
5. Unique and Intriguing Details. Since Mark is the shortest Gospel, people often assume his stories include less detail than the other Gospels. But this is one of the paradoxes of Mark’s Gospel. Mark is the shortest Gospel because he includes fewer stories overall, but the stories that Mark does include often contain details that appear in no other Gospel. Only Mark tells us the name of the blind man outside of Jericho (Bartimaeus). Only Mark tells us that the Simon of Cyrene had sons named Alexander and Rufus. Such unique details make for fun Bible studies.
6. Connections to Peter. Since Mark himself was a rather obscure figure in the early Christian movement (popping up a few times in Acts and Paul’s letters), this may explain his Gospel’s lack of popularity. Wouldn’t you rather read from an apostle like Matthew or John? But there are good historical reasons to think that Mark’s Gospel is essentially the reminiscences of the apostle Peter. Time and again in our historical sources, we are told that Mark basically got his material from Peter, and that essentially Mark’s Gospel is Peter’s Gospel. This sheds a whole new light on what you are reading when you read Mark. You’re seeing Jesus from the perspective of the preeminent apostle of early Christianity and the one who betrayed Jesus.
7. Routinely Underestimated. One of the joys of teaching the Bible is taking books that people generally underestimate or neglect, and showing why they are more important than they think. That always creates a fun “reversal” in a teaching context as the audience moves from a posture of shrugging their shoulders to a posture of wide-eyed amazement. You can do that with the Gospel of Mark.
--Michael J. Kruger; Canon Fodder; Here's Why This Gospel is My Favorite July 16, 2024
Michael J Kruger
John is the most theological gospel. Just to be clear, all the gospels are theological in their own right. But scholars have noted that John’s Gospel is distinctive in regard to the more direct, and more developed ways, that he affirms a number of important theological truths. At the top of the list, of course, is the divinity of Jesus. John wastes no time on this point because the very first verse says: “In the beginning was the Word, and the Word was with God, and the Word was God.” --Michael J. Kruger; Cannon Fodder; 7 Reasons Why the Gospel of John is So Special 8.15.22
==kris kubal======
May 2, 2023: CBN: Worship Evangelist Sean Feucht Says 98 SatanCon Attendees Gave Their Lives to Christ
Kris Kubal, chief program officer at IFA, had reported the group's strategy beforehand. "We want to pray that they'd be set free from this and that we want to be loving, and we want to pray for them to find the truth," she said.
Kris Kubal, chief program officer at IFA, had reported the group's strategy beforehand. "We want to pray that they'd be set free from this and that we want to be loving, and we want to pray for them to find the truth," she said.
==tim kuepfer======
Pastors oppose Franklin Graham crusade in Canada
Two Canadian Baptist pastors have announced publicly they won’t be taking part in a citywide crusade next March in Vancouver, British Columbia, featuring U.S. evangelist Franklin Graham. Tim Kuepfer, pastor of First Baptist Church of Vancouver, and Tim Dickau, pastor of Grandview Calvary Baptist Church, joined three other local religious leaders in publicly declining a request by the Billy Graham Evangelistic Association that they endorse the Festival of Hope gathering scheduled March 3-5, 2017, at the 18,000-seat Rogers Arena. The pastors said they “unreservedly oppose” the invitation to Franklin Graham, citing public comments by the evangelist they say are a poor witness for the gospel message. “Given that the express goal of this event is evangelism, with the commitment of new believers to Christ, we do not believe that Rev. Graham, with his expressed broader belief system, should be the exemplar that impresses itself upon these new believers.”
(Bob Allen/Baptist News Global 9/2/16)
READ MORE>>>>>
Two Canadian Baptist pastors have announced publicly they won’t be taking part in a citywide crusade next March in Vancouver, British Columbia, featuring U.S. evangelist Franklin Graham. Tim Kuepfer, pastor of First Baptist Church of Vancouver, and Tim Dickau, pastor of Grandview Calvary Baptist Church, joined three other local religious leaders in publicly declining a request by the Billy Graham Evangelistic Association that they endorse the Festival of Hope gathering scheduled March 3-5, 2017, at the 18,000-seat Rogers Arena. The pastors said they “unreservedly oppose” the invitation to Franklin Graham, citing public comments by the evangelist they say are a poor witness for the gospel message. “Given that the express goal of this event is evangelism, with the commitment of new believers to Christ, we do not believe that Rev. Graham, with his expressed broader belief system, should be the exemplar that impresses itself upon these new believers.”
(Bob Allen/Baptist News Global 9/2/16)
READ MORE>>>>>
==hank kunneman======
FlashPoint, a show that Rolling Stone recently described as “a rising media platform for Christian nationalists,” airs twice weekly on The Victory Channel’s TV and streaming channels, including on Rumble. The show is helmed by a panel of regular contributors who are longtime Christian nationalist figures and self-proclaimed “prophets,” including pro-Trump “prophets” Lance Wallnau and Hank Kunneman. Wallnau and Kunneman often push hard-right politics and make apocalyptic predictions about political opponents. In the last few months, Wallnau has called Biden the “antichrist,” referred to opponents of Florida’s “Don’t Say Gay” bill as the “trans taliban,” and warned that God may soon start killing those who are “persecuting” Trump, while Kunneman said last year that Biden should be in prison for “treason” and a “demonic agenda.” --Media Matters: Fox’s Jeanine Pirro appears on Christian nationalist program FlashPoint to warn of “takedown of religion” in America 6.2.23
==mAsanori kurasawa======
What Another Trump Presidency Means To Evangelicals Around the World
Masanori Kurasawa, chair, Japan Lausanne Committee
I was disappointed that the election campaign was dominated by slander rather than policy debate. Trump’s discriminatory and unsubstantiated remarks about his opponents and immigrants was especially disappointing.
I don’t think Japanese evangelicals will be directly influenced by Trump. But we need to closely watch Trump’s policies in the coming months, which clearly express a vision of “America First.” Many Japanese Christians deeply repent of Japan’s Shinto-based nationalism and the church’s religious compromises during World War II. Thus, they are concerned about American nationalism and wary of American evangelicals sympathizing with its policies. (Christianity Today 11/7/24) READ MORE>>>>>
Masanori Kurasawa, chair, Japan Lausanne Committee
I was disappointed that the election campaign was dominated by slander rather than policy debate. Trump’s discriminatory and unsubstantiated remarks about his opponents and immigrants was especially disappointing.
I don’t think Japanese evangelicals will be directly influenced by Trump. But we need to closely watch Trump’s policies in the coming months, which clearly express a vision of “America First.” Many Japanese Christians deeply repent of Japan’s Shinto-based nationalism and the church’s religious compromises during World War II. Thus, they are concerned about American nationalism and wary of American evangelicals sympathizing with its policies. (Christianity Today 11/7/24) READ MORE>>>>>
==lydia kuttab======
Interfaith Protest Confronts Christians United for Israel Summit
The interfaith activists convened across the street from the hotel, where leaders and representatives from various groups offered prayers and songs. Lydia Kuttab Brenneman, a Palestinian Christian and Mennonite chaplain, adapted the words of the Bible’s Psalm 13: “Where are you, oh God?” she prayed. “Sometimes we even ask, where are the Christians in America? Where are the Christians in the West? We cry out with our brothers and sisters in Palestine, and we ask, how long, oh God? When will the cease-fire happen? “We’ve been praying,” she said. “When will the genocide end? When will the killing of innocent children end? When will there be justice? When will the American church walk with us?” (Word & Way 7/31/24) READ MORE>>>>>
The interfaith activists convened across the street from the hotel, where leaders and representatives from various groups offered prayers and songs. Lydia Kuttab Brenneman, a Palestinian Christian and Mennonite chaplain, adapted the words of the Bible’s Psalm 13: “Where are you, oh God?” she prayed. “Sometimes we even ask, where are the Christians in America? Where are the Christians in the West? We cry out with our brothers and sisters in Palestine, and we ask, how long, oh God? When will the cease-fire happen? “We’ve been praying,” she said. “When will the genocide end? When will the killing of innocent children end? When will there be justice? When will the American church walk with us?” (Word & Way 7/31/24) READ MORE>>>>>