Using published theological and scholarly evidence, this article disrupts the stereotypical "born gay"/"sinful choice" dichotomy widely assumed to characterize religious views of homosexuality in the United States. It argues that we need to keep moral questions separate from questions about the fixity or fluidity of sexual orientation. Rather than two, American Christian and Jewish views of homosexuality can been seen on a range from the "God Hates Fags" view through "Love the Sinner, Hate the Sin," "We Don't Talk About That," "They Can't Help It," "God's Good Gift," and a queer-theological view of the "Godly Calling."

The author discusses christianity, islam and judaism. Topics discussed include historical religions, ethical monotheism and revelation. Other topics which includes religious patriarch Abraham, humanity and religious traditions are also discussed. In additions, topics which includes religions hinduism, taoism and buddhism are also mentioned.

The data just keeps piling up. Since the 2008 U.S. Religious Landscape Survey from the Pew Forum on Religion in Public Life first noted a substantial increase in the number of Americans reporting no religious affiliation, report after report has confirmed what religious leaders outside the evangelical resurgence of the 1980s had known for some time: checking "no religion" is increasingly normal in the United States. Over the past three years, as I have interviewed different kinds of nones across the United States-atheists, agnostics, secular humanists, spiritual-but-not-religious, spiritual and sundry other sorts who identify religiously as ""nothing-in-particular" or "all of the above"-about their spiritual lives, I have been surprised again and again by the degree to which many of the unaffiliated continue to find Scripture- especially the parables of Jesus-spiritually meaningful and morally relevant.

WHAT IS YOUR RELIGIOUS AFFILIATION? IF YOU DON'T have one that makes you a member of the fastest growing religious cohort in America today, the Nones, or those who check the box for "none" on surveys of religious affiliation. A 2009 study by the American Religious Identification Survey (ARIS), for example, found that between 1990 and 2008 the number of nonreligious persons in the U.S. grew by 19,838,000.

This paper examines the historical and contemporary aspects of Jihad. It covers its various definitions and outside as well as inside perceptions of the concept. Emphasis is placed on the peaceful aspects of Jihad as well as its potential for use in peaceful dialogue.

Millennials, the generation born between 1981 and 1996, will soon comprise the largest segment of the US adult population. They are the most ethnically and racially diverse generation in US history. They have the highest rate of postsecondary educational attainment of any adult generation in the US. Slightly over half—56 percent—of all millennials identify as Christians, among whom 21 percent identify with Evangelical Protestantism. Many millennials view themselves as religious or spiritual without adhering to a doctrinal orthodoxy.

Religion and spirituality are important in the lives of many transgender and gender-nonconforming (TGNC) individuals. Although TGNC students can make unique contributions to Christian colleges and universities (CCUs), many individuals who identify as both religious and TGNC report rejection from nonaffirming religious communities that view TGNC identities and expression as sinful or psychologically disordered. Additionally, previous research has suggested that TGNC college students experience disproportionately high rates of verbal and sexual harassment, threats, physical assault, and anti-TGNC messaging on college campuses. In order to better understand the experiences of TGNC students who attended nonaffirming CCUs, semistructured interviews were conducted with seven TGNC students and alumni regarding their gender identity, religion, spirituality, campus experiences, and perceptions of campus climate. Data analysis was completed using guidelines consistent with Interpretative Phenomenological Analysis (Shaw, 2010). Findings revealed four major themes: (a) invisibility of TGNC individuals and identities on campus, (b) rejection within the college environment, (c) ambivalence and psychological conflict about integrating religion, spirituality, and gender identity, and (d) resilience and the importance of campus support systems. Recommendations for creating greater inclusion of TGNC students on CCU campuses are presented. This study also explores clinical considerations for mental health professionals and student services personnel employed at CCUs.

Church in the woods, laundry church, dinner church: in recent years, churches with non-traditional venues, meeting dates, and demographics have sprung up in the hundreds across the US. As institutionalized religion continues to decline, and people seek meaning and community in ever-shifting ways, will the alternative church movement become the religion of tomorrow? We visited three non-traditional churches find out.

What aspects of religion should atheists (respectfully) adopt? Alain de Botton suggests a "religion for atheists" -- call it Atheism 2.0 -- that incorporates religious forms and traditions to satisfy our human need for connection, ritual and transcendence.

While the U.S. is still an overwhelmingly Christian country, since 2007 there has been a notable drop in the number of Americans who call themselves such, and the number of people who don’t identify as any religion has risen dramatically. Jeffrey Brown talks to Alan Cooperman of the Pew Research Center, which conducted the latest survey, and Rev. Serene Jones of the Union Theological Seminary.

Anjali Kumar went looking for God and ended up finding something else entirely. In an uplifting, funny talk about our shared humanity, she takes us on a spiritual pilgrimage to meet witches in New York, a shaman in Peru, an infamous "healer" in Brazil and others, sharing an important lesson: what binds us together is far stronger than what separates us, and our differences are not insurmountable.

Similarities Between World Religions. Ejaz Bhalloo is 17 and currently undertaking the IB curriculum in the Aga Khan Mzizima Secondary School. Living in Dar es Salaam his entire life, he is part of the MUN club and the LEO club.

When you look at Muslim scholar Dalia Mogahed, what do you see: A woman of faith? A scholar, a mom, a sister? Or an oppressed, brainwashed, potential terrorist? In this personal, powerful talk, Mogahed asks us, in this polarizing time, to fight negative perceptions of her faith in the media -- and to choose empathy over prejudice.

This compelling documentary chronicles the Schaefer family's struggle and the movement for LGBTQ equality in the nation's second largest protestant denomination.

Eight Muslim Americans living in Colorado with family histories from eight separate Muslim-majority countries, share their personal stories. They describe incidents of Islamophobia, as well as the healing processes they have experienced in their workplaces, in their neighborhoods, and through supportive organizations.

Born in central Pennsylvania, Markie Hancock was indoctrinated as a child to be a born-again Evangelical Christian. Although a fervent believer into her early twenties, Hancock began to experience some dissonance and doubt. BORN AGAIN chronicles Markie Hancock's slow and painful break with her faith and her family as she experiences sexual discovery and explores the larger world. Upon returning home from several years in Berlin she recognizes that the split with her family is irreconcilable unless she returns to the faith and no longer lives her life as a lesbian. Through this personal exploration we see a divided family, a divided nation, and a divided self who, despite the odds, emerges whole.

Deepa Kumar, a leading scholar on Islamophobia, argues that U.S. media have turned Arabs and Muslims into the new face of terror, even though only a tiny fraction of Muslims and Arabs have ever committed a terror attack, and terror attacks by homegrown right-wing violent extremist groups have far outnumbered attacks by Muslims and Arabs since Sept. 12, 2001.

Throughout history, homosexuality has been censured by some of the world’s major religions—and often punished to the severest degree. This program studies the scriptures and doctrines of Christianity, Judaism, and Islam to understand why, and then contrasts their stances with those of Hinduism, Sikhism, and the Rome of Hadrian. A compassionate and compelling discussion of gay marriage and child adoption by gay couples involving the Reverend Richard Kirker, of the Lesbian and Gay Christian Movement; Rabbi Chaim Rapoport; and others is featured. Genetic predisposition toward homosexuality is considered, and homosexual acts in the animal world, as they relate to scripture, are addressed. Contains mature themes and explicit language and imagery.

Can the rise of terrorism and violence justifiably be traced to the teachings of Islam, or is this call to war a twisted interpretation of the true Muslim faith? The vast majority of the world’s 1.5 billion Muslims are moderates who see Islamic terrorism as a violation of their sacred texts. Is it wrong to let a radical minority represent authentic Islam? Is Islam a religion of peace?

An exceptional and inspirational documentary, ORIENTED follows the lives of three gay Palestinian friends confronting their national and sexual identity in Tel Aviv.

In the words of Blaise Pascal, the 17th-century, French mathematician and Christian philosopher, “Men never do evil so completely and cheerfully as when they do it from a religious conviction.” Does religion breed intolerance, violence, and ignorance? Or does it promote peace, morality, and ethical behavior? Has religion been more a source for good or evil in human history?