How the Roman Empire Made Christianity What It Is Today; The New York Times, November 10, 2026

 Paul Elie, The New York Times; How the Roman Empire Made Christianity What It Is Today

In “Rome’s Age of Revolution,” Tim Whitmarsh argues that movements advanced by Augustus and Paul the Apostle, far from being at odds, were two sides of the same imperial coin.

"Here, as in so many accounts of Christianity’s origins, the role of Paul is decisive, and, for Whitmarsh, Paul is a creature of the Roman Empire through and through. Unlike most Jews, Paul spoke Greek, the lingua franca of the eastern part of the empire, and he held imperial citizenship. His “universalist” effort to separate Christianity from Jewish law and practice — he insisted you didn’t need to be circumcised to take part in the “new covenant,” for instance — perfectly suited the empire’s ambition to expand. His use of personal letters to spread his message took advantage of the empire’s pioneering mail system, which operated along the dense “meshwork” of freshly laid bits of Roman infrastructure that eased travel. In other words, “Paul was a product of a new age, the age of the road,” Whitmarsh observes, and his accounts of his missionary journeys were basically “road trip” narratives...

Each of these successors to Paul, Whitmarsh argues, had a decidedly Roman flavor. One group, the “experts” — the bishops, priests and deacons who made up the hierarchy of the early church — mirrored “religious hierarchies in the Jewish and Greco-Roman worlds,” and they soon got busy with the “rebranding of Christianity as a form of intellectual expertise” in the manner of Roman philosophers. Another related group, the “bibliophiles,” established a canon of Christian texts and gave those texts the prestige Romans attached to books, the “luxury items” of “antiquity.” Finally, there were the “zealots” — the word, in Greek, means imitators — who underwent violent deaths in imitation of Christ’s, a practice apparently natural to a culture that found meaning in other heroic lives cut short, like those of Achilles and Alexander the Great...

Whitmarsh gives most of his attention to the Christian revolution, but he also notes the role that Christianity played in the other revolution he has in mind — the one begun by Augustus to reform and expand the Roman Empire. As the monotheism that Christians adopted from Judaism displaced Roman polytheism, he argues, it fit neatly with “the transition of the Mediterranean basin into a politically unified and culturally interconnected entity.” Whitmarsh sees religion and empire as being in a “paradoxical” relationship: The Messiah whom Christians worship is a “doppelgänger” for the emperor whom Roman citizens exalt and obey. This doubling echoes Hobsbawm, who saw Europe’s annus mirabilis of 1848 as a result of a “dual revolution” involving democracy in France and industry in Britain."

Pope Leo has stirred awake a progressive Christianity. It can rise again; The Guardian, April 26, 2026

Bill McKibben, The Guardian; Pope Leo has stirred awake a progressive Christianity. It can rise again

"I hope that this fight – between the clergy and ICE, between the pope and the president – continues, because it’s providing a theological education to the public at large."

Pope Leo XIV celebrates first Easter vigil, calls for harmony and peace in a world torn by war; Associated Press via Politico, April 4, 2026

 Associated Press via Politico; Pope Leo XIV celebrates first Easter vigil, calls for harmony and peace in a world torn by war

"Pope Leo XIV, carrying a tall, lit candle through a darkened and silent St. Peter’s Basilica, ushered in Christianity’s most joyous celebration with his first Easter vigil service as pontiff Saturday night, urging that Easter would bring harmony and peace to a world torn by wars."

Hegseth prays for ‘overwhelming violence’ during Pentagon Christian service; Military Times, March 26, 2026

 Cristina Stassis , Military Times; Hegseth prays for ‘overwhelming violence’ during Pentagon Christian service

"During the Pentagon’s monthly prayer service Wednesday, Defense Secretary Pete Hegseth prayed for “overwhelming violence” against “those who deserve no mercy.”...

Hegseth, a Christian who belongs to the Communion of Reformed Evangelical Churches, has spoken about his faith in speeches, raising concerns that he is associating the Christian faith with politics and the military.

The CREC is a conservative network co-founded by Douglas Wilson who was the guest speaker at February’s Pentagon prayer ceremony after other CREC pastors attended previous services.

Hegseth, meanwhile, has sought to reform the military’s Chaplain Corps with the goal of refocusing on ministry since “a chaplain is first and foremost a chaplain and an officer second,” he said in a Tuesday video announcement. He announced that chaplains will no longer wear their rank insignia, but instead, will wear symbols of their faith."

Can James Talarico Reclaim Christianity for the Left?; The New York Times, The Ezra Klein Show, January 13, 2026

 

Ezra Klein

Produced by Marie Cascione,

The New York Times, The Ezra Klein Show; Can James Talarico Reclaim Christianity for the Left?

"One of my obsessions over the last few years has been the role of attention in modern American politics: the way attention is a fundamental currency, the way it works differently than it did at other times when it was controlled by newspaper editorial boards. So I’ve been particularly interested in politicians who seem native to this attentional era, who seem to have figured something out.

We’ve talked a lot about how the Trump administration uses attention, how Zohran Mamdani uses attention. But somebody who has been breaking through over the past year in a very interesting way is James Talarico, a state representative from Texas.

Talarico is a little bit unusual for a Democrat. He’s a very forthright Christian politician. He roots his politics very fundamentally in a way you don’t often hear from Democrats in his faith.

Archival clip of James Talarico: Because there is no love of God without love of neighbor.

But Talarico began emerging as somebody who was breaking through on TikTok, Instagram and viral videos where he would talk about whether or not the Ten Commandments should be posted in schools, as a bill had proposed:

Archival clip of Talarico: This bill, to me, is not only unconstitutional, it’s not only un-American, I think it is also deeply un-Christian.

And the ways in which the Bible’s emphasis on helping the poor and the needy had been perverted by those who wanted to use religion as a tool of power and even greed:

Archival clip of Talarico: Jesus liberates, Christian nationalism controls. Jesus saves, Christian nationalism kills.

What was really surprising to many people is that he ended up on Joe Rogan’s podcast — the first significant Democrat that Rogan seemed interested in, in a very long time.

Archival clip of Joe Rogan: You need to run for president. [Laughter]. Because we need someone who’s actually a good person.

Now Talarico is running for Senate in Texas. He’s running in a primary with Congresswoman Jasmine Crockett for what will be one of the most important Senate elections in the country.

So I wanted to have Talarico on the show to talk to him about his faith, his politics and the way those two have come together in this attentional moment to allow him to say things in a language and within a framework that people seem to really want to hear, that people seem hungry for: a language of morality, and even of faith, at a time of incredible cruelty. And at a time when the radicalism of faith seems to have been perverted by the corruption of politics...

I think as somebody who is outside Christianity, and as such, is always a little bit astonished by the radicalism of the text and the strangeness of it — God incarnated in a human being, that human being is tortured and murdered and rises again as a lesson in mercy and forgiveness and transcendence. There’s all manner of violence I’m doing to the story there. And the structure of the New Testament, to me, is: Jesus goes to one outcast member of society after another.

Then I look up into this administration, in particular, and I see people who are incredibly loud in their Christianity and also incredibly cruel in their politics. Put aside the question of what borders you think a nation must have — you can enforce that border in all manner of ways without treating people who are coming here to escape violence or to better their family’s life cruelly.

You can do it without the memes we see them make on social media of a cartoon immigrant weeping as she’s being deported. Of the A.S.M.R. video of migrants shackled to one another, dragging their chains, with the implication being that the sound of that should soothe you.

It is the ability to insist on your allegiance to such a radical religion, and then treat other human beings with such, genuinely, to me, unmitigated cruelty that I actually find hard, at a soul level, to reconcile.

Scripture says you can’t love God and hate other people. That’s in John 1. You can’t love God and abuse the immigrant. You can’t love God and oppress the poor. You can’t love God and bully the outcast. We spend so much time looking for God out there that we miss God in the person sitting right next to us, in that neighbor who bears the divine image. In the face of a neighbor, we glimpse the face of God.

The Commandment to love God and love thy neighbor is not from Christianity — it is from Judaism. And all Jesus is clarifying, as a kind of radical rabbi, is that your neighbor is the person you love the least.

The parable of the good Samaritan may be the most famous of Jesus’ parables. I think we forget in our modern context how shocking it was. Because today, being a good Samaritan just means helping people to the side of the road — which is good, you should do that. But for listeners in the first century, the Samaritans were not just a different religious group. The Samaritans were their sworn enemies.

And so he is pushing the boundaries on how we define “neighbor” and who we’re supposed to love.

Loving our enemies? Again, it has become trite in a culture dominated by Christianity, but none of us actually do that. None of us actually loves our enemies, even if we say we try to. So yes, I share the same revulsion: that Christians in the halls of power are blatantly violating the teachings of Christianity on a daily basis and hurting our neighbors in the process."

A hidden life in the era of social media can still change history, as the story of Jesus shows; The Guardian, December 14, 2025

 Justine Toh, The Guardian ; A hidden life in the era of social media can still change history, as the story of Jesus shows

[Kip Currier: Resonant brief piece by Justine Toh, sharing the insights of 19th century Victorian writer George Eliot (nee Mary Ann Evans). As Toh observes:

...the spotlight needn’t be on you for you to live an influential life. A life might be “hidden” – a heresy in the social media era, where everything exists to be shared – yet still well lived. You can shape the course of history, even if you leave little trace on it.

So relevant -- and a welcome antidote -- to this social media era that demands and amplifies "attention", "likes", "notice", and "influence".]

[Excerpt]

"Do you want to be influential?

So do 57% of gen Zs in the US who aspire to be influencers, presumably lured by money and fame. But say you also want to make the world a better place. In that case, maybe the spiritual instruction you need emerges in the famous final lines of George Eliot’s 1871 novel Middlemarch:

“… the growing good of the world is partly dependent on unhistoric acts; and that things are not so ill with you and me as they might have been, is half owing to the number who lived faithfully a hidden life, and rest in unvisited tombs.”

Eliot offers a bracing reality check: the spotlight needn’t be on you for you to live an influential life. A life might be “hidden” – a heresy in the social media era, where everything exists to be shared – yet still well lived. You can shape the course of history, even if you leave little trace on it.

This strange idea takes on added significance for me at Christmas. The story of Jesus’s birth is nothing if not “unhistoric” – in the sense of being ignored – even if today we live in the wake of his influence...

Eliot gives us a place to start renewing our attention – by recognising that “the growing good of the world is partly dependent on unhistoric acts”.

If nothing else, the line doubles as a fitting description of Christianity’s lasting effect. That it was penned by a woman who shed her Christian faith, but largely retained its ethics, is even more ironic. Whatever you believe, Eliot’s is excellent advice: keep adding to the world’s growing good by small acts. Unhistoric on their own, perhaps, but that still prove generative, spawning possibilities long after."

With Dreadlocks and Yoga, Oslo’s Bishop Practices an Atypical Evangelism; The New York Times, December 12, 2025

Lynsey Chutel, The New York Times ; With Dreadlocks and Yoga, Oslo’s Bishop Practices an Atypical Evangelism

"“When Putin and Trump, in their different ways, are using Christianity, my religion, in a very politicized, destructive way, it’s really important for me that we, as a church, lift up our voices for justice, for solidarity, for welcoming the stranger among us, for less differences between poor and rich.” Bishop Gylver told journalists in the days before her ordination.

Since formally assuming her new role, her public utterances have become a little more circumspect.

“As a bishop, I should not point to specific people or parties to say, ‘This, and not this; that and not that,’” she said during an interview in September. “I don’t even have to name them, but we have quite a few world leaders that are practicing and articulating Christian faith in a way that is very foreign to me...

As part of her emphasis on inclusion, she raised the Rainbow flag over the Oslo cathedral to celebrate Pride Week in June. It was a precursor to the church’s formal apology to Norway’s L.G.B.T.Q. community this October for decades of discrimination."

This Evangelical Pastor Wants to Replace Women’s Right to Vote; The New York Times, August 14, 2025

 David French, The New York Times ; This Evangelical Pastor Wants to Replace Women’s Right to Vote

"There are many reasons for Wilson’s rise, but one of them is squarely rooted in politics. When Donald Trump won the presidency in 2016, he inherited a recent Republican tradition: The Republican president isn’t just a political leader — he’s a de facto religious leader as well.

Leaders inspire imitators, and all too many people are open to pastors exhibiting the same values as the president they admire so much. Or to put it another way, when George W. Bush was in office, “compassionate conservatism” was en vogue. And now? When Trump runs an administration where it often appears that cruelty is the point, well then, empathy is a sin. It’s not that men like Wilson had no audience before Trump; it’s that there is a new demand for Wilson’s message because it matches the Trumpist spirit of this evangelical age.

Trump is a profane, authoritarian man who delights in attacking his critics. Wilson is also a profane, authoritarian man who similarly delights in personal attacks. He created something he calls “No Quarter November,” a month when he grants Christians the right to “hoist the Jolly Roger and just go to war with the world.” His aggression is referred to as the “Moscow mood.”"