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        <title>Christian Today | Life</title>
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                                                        <item>
                <title><![CDATA[Thoughts on Ruth]]></title>
                <link>https://www.christiantoday.com/news/thoughts-on-ruth</link>
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                                                            <dc:creator><![CDATA[Irene Lancaster]]></dc:creator>
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                            <media:title><![CDATA[Book of Ruth]]></media:title>
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                                                                            <pubDate>Wed, 20 May 2026 08:07:00 +0100</pubDate>
                <description><![CDATA[Jewish academic and Hebrew scholar Irene Lancaster reflects on poor judges and famine through the lens of the book of Ruth. ]]></description>
                <content:encoded><![CDATA[
Jewish academic and Hebrew scholar Irene Lancaster reflects on poor judges and famine through the lens of the book of Ruth. 
‘And it was in the days the judges judged … ’ 
This is how the Megillah of Ruth starts, which is read this Shabbat (May 23) on the Festival of Shavuot.
The rabbis comment: “Woe to the generation who judged their judges. And woe to the generation whose judges need to be judged. As it states (Judges 2:17): ‘And they didn’t even listen to their judges.’ And who were these judges? Rav said: ‘They were Barak and Deborah.’ Rabbi Yehoshua Ben Levi said: ‘They were Shamgar and Ehud’. Rabbi Huna said: ‘They were Deborah, Barak and Yael ...’”
“Gideon worshipped idols, as it states (Judges 8:27): ‘Gideon made it into an ephod.’ Woe to a judge who shows partiality in judgement. Rabbi Hiyya taught (Leviticus 19:15): ‘You shall not do injustice in judgement.’ 
“This teaches that a judge who corrupts judgement is called by five names: unjust, hated, detestable, proscribed, abomination. The Holy One, Blessed be He, calls him five names: wicked, blasphemer, violator of the covenant, one who infuriates and defiant. 
“He causes five results in the world: he defiles the land; desecrates the Name, expels the Divine Presence, causes Israel to fall by the sword and exiles them from their land. Woe to the generation that is corrupted in this way.”
All this commentary is based on one little phrase: ‘And it was in the days the judges judged … ’ 
The concept of law and judges is of supreme importance to a just society, leading this Midrash on Ruth to explore reasons why that generation of judges were so culpable that they were punished by exile and further negative outcomes. 
We now come to the second part of that original sentence at the start of the Book of Ruth: ‘ … that there was a famine in the land.’ The famine took place ‘in the days the judges judged’, or in fact ‘were themselves judged.’ When judges are corrupted and don’t judge properly, then there is ‘famine in the land.’ 
The Midrash enumerates the 10 famines that came to the world. 
In the time of Adam, ‘Accursed is the ground because of you’ (Genesis 3:17)Lemech: ‘From the ground that the Lord had cursed’ (Genesis 5:29).Abraham: ‘There was famine in the land and Abram descended to Egypt’ (Genesis 12:10).Isaac: ‘There was a famine in the land beside the first famine’ (Genesis 26:1).Jacob: ‘For these two years there has been famine in the land’ (Genesis 45:6).Elijah: ‘There will not be dew or rain these years, except by my word’ (1 Kings 17:1).Elisha: ‘There was a great famine in Samaria’ (II Kings 6:25).David: ‘There was a famine during the days of David, three years’ (II Samuel 21:1).Ruth: ‘When the judges judged’ and ‘There was a famine in the land’ (Ruth 1:1).
‘A future famine that is advancing upon the world, as it is written: ‘I will send famine in the land, not famine for bread, nor thirst for water’ (Amos 8:11).’
So there are different famines enumerated here starting from the Book of Genesis, some stressing land issues and others a variety of moral failures.
From our point of view the most interesting are the present famine in the Book of Ruth which leads to her father-in-law Elimelech, the judge, leaving the land, though he should have stayed and led his people.
In addition there is the famine of the future, which is ‘advancing’ in the sense of (in the Hebrew), as with Ol’ Man River, ‘it just keeps rolling along.’ So we cannot escape this inevitable large rolling wave of a famine which threatens to engulf us all. 
This is the famine which never leaves us, for as it states later in the commentary, we basically cannot live by bread alone. If we learn Torah, we will become less ignorant, judge less unfavorably and therefore receive the bread and water of life, with its plentiful ‘food’.
There is a great deal of wisdom in this 6th-century Midrash on Ruth and the above is just a small flavour. But partial judges and famine for justice are still with us. The Torah given on Shavuot as the culmination of the Pesach story, together with intermediary 49 days of counting the Omer, is just as relevant today as it always was.
Judges are still often found wanting, bringing in their wake consequences similar to the terrible repercussions that afflicted Elimelech and his immediate family, until Ruth proved her worth and saved both her mother-in-law and herself from certain disaster.
Let’s hope that future generations of judges take heed and spare their people from different kinds of ‘famine’, through following the lead of Ruth and behaving in a way that is judicious, modest, loyal, steadfast and kind. ]]></content:encoded>
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                <title><![CDATA[In many English cities, cathedrals play a major role]]></title>
                <link>https://www.christiantoday.com/news/in-many-english-cities-cathedrals-play-a-major-role</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/in-many-english-cities-cathedrals-play-a-major-role</guid>
                                                            <dc:creator><![CDATA[Peter Crumpler]]></dc:creator>
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                            <media:title><![CDATA[St Albans Cathedral]]></media:title>
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                                    <![CDATA[ (Photo: Getty/iStock) ]]>
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                                    <![CDATA[ St Albans Cathedral ]]>
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                                                                            <pubDate>Tue, 19 May 2026 14:52:00 +0100</pubDate>
                <description><![CDATA[It’s impossible to imagine St Albans without its cathedral.]]></description>
                <content:encoded><![CDATA[
A new report shows that the Church of England’s cathedrals are its most popular places of worship. They are also vital centres of community, arts and music and are major tourist attractions in their cities.
But the latest research shows that many of the historic buildings are facing major financial challenges and having to find new ways of generating income.
Religion think-tank Theos this week published a detailed report looking at the role of cathedrals in modern England. The report, ‘Living Stones: English Cathedrals as Sacred Spaces in Changing Times,’ revealed that more than three-quarters (77 per cent) of adults in England had visited a cathedral at least once in the past three years.
The research showed: “Cathedrals reach beyond regular churchgoers. A majority of those with no religious affiliation have visited a cathedral in the last three years, and many enjoy worship, music, prayer or stillness while doing so.”
Other research confirms that cathedrals have significant economic benefits, generating around £235 million of additional expenditure in their local communities a year, creating more than 6,000 jobs and mobilising 13,000 volunteers.
Yet the Theos research also points out that four out of five of the cathedrals operate “in structural deficit” with no guaranteed national funding for their core functions.
In recent years, cathedrals have attracted criticism for activities aimed at drawing new visitors into their buildings. Last autumn, JD Vance criticised an art installation at Canterbury Cathedral, saying that the graffiti-style artworks had made “a beautiful historical building really ugly.” 
Other cathedrals have prompted complaints after installing a temporary fairground ‘helter-skelter’ inside the building or hosting silent discos. In St Albans, one of the cathedrals studied for the research, a large-scale painting of the Last Supper depicting Jesus as a black man, sparked debate.
Research from the Bible Society has shown that one of the top three places for people with no religion, or non-practising Christians to encounter the Bible was while sightseeing in a cathedral or church.
This underlined the importance of cathedrals and churches making available good printed material and displays explaining the Christian gospel. Many cathedrals feature information explaining the faith, and their stained glass and other art works can help introduce visitors to Bible stories and themes. 
But one of the Theos report’s main findings highlights the growing gap “between the scale of public benefit cathedrals provide and the level of recognition, understanding and support they receive.”
The report concludes that, to survive and thrive, cathedrals need sustainable investment from funders that recognise the cathedrals’ public benefits in wellbeing, education, heritage skills, music and community cohesion.
They also need support from national and local government, with strategic partnerships and recognition “catching up with the scale of their public impact.”
The report also calls for journalists and commentators to give “more accurate, contextualised coverage of what cathedrals do and who they serve,” instead of giving disproportionate coverage during “moments of controversy.”
It also encourages visitors and local community members to value their cathedrals, and consider joining a ‘friends’ scheme or making a regular donation.
In St Albans, the city where I minister, the cathedral plays a major role. In addition to being a centre of worship, seven days a week, it also has a thriving congregation and hosts a wide range of community events. Its education department organises visits for school children and young people, as well as organising lectures and courses for adults. 
The cathedral attracts many visitors to the city and helps increase income for local shops, restaurants and hotels. It’s impossible to imagine St Albans without its cathedral.
The Theos research, conducted in partnership with the Association of English Cathedrals and supported by the Church Commissioners of the CofE, brought together a specially-commissioned YouGov poll of more than 1,800 adults in England, a survey of more than 1,300 cathedral visitors and 150 in-depth interviews across six cathedrals: St Albans, Carlisle, Derby, Exeter, Rochester and York.
Rev Peter Crumpler is a Church of England minister in St Albans, Herts, UK, and a former communications director with the CofE.]]></content:encoded>
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                <title><![CDATA[Britain has become ‘dangerously complacent’ over family breakdown]]></title>
                <link>https://www.christiantoday.com/news/britain-has-become-dangerously-complacent-over-family-breakdown</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/britain-has-become-dangerously-complacent-over-family-breakdown</guid>
                                                            <dc:creator><![CDATA[Obianuju Mbah]]></dc:creator>
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                            <media:title><![CDATA[family, parenting, children]]></media:title>
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                                    <![CDATA[ (Photo: Getty/iStock) ]]>
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                                                                            <pubDate>Mon, 18 May 2026 07:28:00 +0100</pubDate>
                <description><![CDATA[Dr Harry Benson, Research Director at the Marriage Foundation, said the latest official data on families and households pointed to a “profound social change” that had received little public attention despite long-term consequences for family stability and child wellbeing.]]></description>
                <content:encoded><![CDATA[
A leading family researcher has warned that Britain has become “dangerously complacent” about the scale of family breakdown. 
Dr Harry Benson, Research Director at the Marriage Foundation, said the latest official data on families and households pointed to a “profound social change” that had received little public attention despite long-term consequences for family stability and child wellbeing.
He said that seemingly stable household figures released by the Office for National Statistics (ONS) mask a far deeper social crisis affecting children and parents across the country.
While the figures show only modest changes in household composition over the past decade, Dr Benson worries about the growing number of children who are no longer living with both of their natural parents.
“Nearly half of all teenagers are no longer living with both natural parents,” he said, describing the trend as roughly five times the level seen during his own childhood in the 1970s.
According to the ONS, married households with dependent children increased moderately from 59% in 2015 to 61% in 2025, while cohabiting households fell marginally from 16% to 15%. 
The proportion among couple households with dependent children who were married stayed stable at 79%, while cohabiting couples reduced minimally from 21% to 19%. 
The ONS also recorded a rise in civil partnerships, particularly following the legalisation of opposite-sex civil partnerships in 2019, with civil partner couples increasing from 0.1% to 1.4% over the past decade.
Lone-parent households also declined minimally from 25% to 23% over the same period.
However, Dr Benson argued that these headline figures create the impression that family life in Britain has remained broadly stable when, in reality, many children continue to experience parental separation and instability.
Dr Benson highlighted that the long-term decline of marriage remains one of the central but often overlooked drivers behind weakening family stability. 
While divorce rates among married couples have dropped significantly in recent decades, he said family breakdown remains far more common among unmarried relationships, particularly cohabiting couples.
“The human cost is immense: broken relationships, broken dreams, and poorer outcomes for many adults and children alike,” Dr Benson said. 
He also warned of growing financial pressures linked to family breakdown, particularly for parents raising children alone.
Earlier analysis by the Marriage Foundation and the Deaton Poverty Review indicated that official household categories can understate the extent of family disruption experienced by children, particularly among unmarried couples.
The ONS figures show that married couples still make up the majority of UK families, accounting for 65.3% of all families in 2025, although this has fallen slightly from 66.6 per cent a decade earlier. 
Cohabiting couples represented 17.6 per cent of families, while lone-parent families accounted for 16%, with the data also showing a modest rise in same-sex cohabiting couples over the past decade. 
The data also highlighted broader demographic trends affecting family life. 
Around 29 million households now exist across the UK, with nearly 30% consisting of people living alone. Almost 50% of those living alone are over the age of 65.
Meanwhile, more young adults are continuing to live with their parents into later adulthood, particularly men. 
The proportion of adults between the ages of 20 to 34 living at home rose from 25.4% in 2015 to 28.7% in 2025, with one in three men now residing with their parents.
The ONS suggested rising housing costs and delayed life milestones may be contributing factors behind the trend.
Dr Benson said new research from his recently completed PhD at the University of Bristol, due to be released jointly by Marriage Foundation and the Centre for Social Justice next month, would provide further evidence about the relationship between marriage and long-term family stability.
He said the findings challenge some earlier assumptions in social policy research and offer “robust new evidence” that marriage plays a greater role in protecting family stability than much of the existing research has argued.]]></content:encoded>
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                <title><![CDATA[Churches urged to help address UK fostering shortage]]></title>
                <link>https://www.christiantoday.com/news/churches-urged-to-help-address-uk-fostering-shortage</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/churches-urged-to-help-address-uk-fostering-shortage</guid>
                                                            <dc:creator><![CDATA[Obianuju Mbah]]></dc:creator>
                                                                                                                            <media:content  url="https://www.christiantoday.com/media/original/img/9/82/98247.jpg">
                            <media:title><![CDATA[family, parenting, children]]></media:title>
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                                                                            <pubDate>Thu, 14 May 2026 08:43:00 +0100</pubDate>
                <description><![CDATA[Christian charities Home for Good and Safe Families UK are calling on churches across Britain to play a greater role in supporting vulnerable children.]]></description>
                <content:encoded><![CDATA[
Christian charities Home for Good and Safe Families UK are calling on churches across Britain to play a greater role in supporting vulnerable children. The call follows the start of Foster Care Fortnight on Monday. 
The annual awareness campaign highlights the importance of fostering and the growing pressures facing the care system, with this year’s theme - “This is Fostering” - focusing on the realities of caring for children and young people, including both the rewards and challenges involved.
The appeal comes alongside the issue of a new joint report, Growing Together: Insights to Shape the Future of Fostering and Support, by the two organisations, which explores the experiences of foster carers and the support they need to continue providing stable homes for children in care.
The report arrives as the Government seeks to expand the fostering network by 10,000 households in response to a nationwide shortage of carers.
Researchers found that practising Christians appear significantly more open to fostering than the wider public, with just over half (51%) expressing willingness to become foster carers, compared to fewer than three in ten (28%) in the general population. 
The organisations say the findings highlight the unique role churches can play both in encouraging more people to foster and in supporting existing foster families through friendship, meals, childcare, prayer and community, while also helping provide safe and stable environments for vulnerable children.
One foster couple, Tom and Christina, described fostering as deeply demanding but profoundly worthwhile.
“Our testimony, a year into fostering, is this: we have stepped into stories containing pain, and we have witnessed God bring life and joy to His precious and beloved children,” they said. “A year in, we can honestly say that there is nothing we would rather be doing with our lives.” 
The report found that most foster carers are motivated by a desire to positively change a child’s life, with 79% saying this was their primary reason for fostering.
However, the research also highlighted growing strain within the system, particularly a shortage of carers willing to look after older teenagers. 
While young people aged 16 to 18 consist of more than a quarter (27%) of children in care in England, only a small proportion (14%) of carers currently support that age group.
The findings also suggest many foster carers are struggling under pressure. 
Respondents pointed to the importance of reliable social worker relationships, therapeutic support, financial stability and opportunities for respite care. Balancing fostering responsibilities alongside employment was also identified as a major challenge.
Support networks emerged as another crucial factor. Friends, family and peer support groups were consistently identified as key sources of emotional encouragement and practical advice. 
Many carers said support groups helped them feel understood (84%), emotionally supported (52%) and less isolated.
The report also includes testimony from care-experienced adults reflecting on the long-term impact of stable foster homes.
“My carers stuck with me,” said Zara, who grew up in care. “I just needed stability and safety. They made such a difference to my life. It’s honestly not worth thinking about where I’d be without my foster carers.”
The organisations say the findings reveal a fostering system sustained by compassion but increasingly stretched by rising pressures and shortages of carers. 
They hope Foster Care Fortnight will encourage churches and communities to take renewed action in supporting vulnerable children and the families caring for them.]]></content:encoded>
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                <title><![CDATA[Many churches unconcerned about food ethics, survey suggests]]></title>
                <link>https://www.christiantoday.com/news/many-churches-unconcerned-about-food-ethics-survey-suggests</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/many-churches-unconcerned-about-food-ethics-survey-suggests</guid>
                                                            <dc:creator><![CDATA[Staff writer]]></dc:creator>
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                            <media:title><![CDATA[coffee]]></media:title>
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                                                                            <pubDate>Thu, 14 May 2026 08:34:00 +0100</pubDate>
                <description><![CDATA[A survey conducted on behalf of environmental charity Green Christian has suggested that only a minority of churches take into account ethical concerns when serving food and drink.]]></description>
                <content:encoded><![CDATA[
A survey conducted on behalf of environmental charity Green Christian has suggested that only a minority of churches take into account ethical concerns when serving food and drink.
The survey of more than 600 churchgoers found that just 12 per cent said their church “always” considered ethical issues in the serving of food and drink, while 35 per cent indicated their church did so “sometimes, depending on cost, convenience and / or who is planning the meal”.
Nearly a quarter (22 per cent) said that ethical concerns were not considered, while 31 per cent said they did not know if such concerns were considered.
Among the ethical concerns raised by the survey were the use of Fairtrade, organic or local products and the provision of vegetarian and vegan options.
Unsurprisingly, the survey found that many churches offer refreshments after their Sunday services and at other events like weddings and baptisms. Snacks for more informal events, like Bible studies, might also be provided. The survey suggested that just over two-thirds (67 per cent) of churches are involved in running food banks.
In many churches food preparation is done on an individual basis by church members in their home and hence there is often no direct church input into what is served.
The survey was led by Tim Cooper, a trustee of Green Christian and Emeritus Professor of Sustainable Design and Consumption at Nottingham Trent University
Cooper said, “Our survey confirms the important role of food in the life of churches, whether refreshments after services, celebratory events, or supporting the poor and needy.
"Sadly, it found that too few churches address ethical concerns about the food system in these ministries. It is time for every local church to develop and apply an ethical food policy. “There may be different outcomes when churches and churchgoers discuss food. Some will favour plant-based diets to address climate change, while others may prefer to focus on organic produce or animal welfare.
"But complexity does not justify disregarding these important concerns. Nor does cost. Although we recognise genuine economic constraints, too often cost is used as an excuse not to make more ethical purchases.”
Interestingly, the survey found a significant difference in the food culture of different denominations. Church of England churches regularly provide food after events, while Roman Catholic churches rarely do. Meanwhile, Pentecostals are the most likely to provide churchgoers with snacks and sweets.  Despite what he called a "lack of engagement from many churches”, Professor Cooper said there were "signs of hope", with thousands of local churches registered with the Eco Church initiative, which encourages them to apply the LOAF principles promoted by Green Christian – food which is Locally produced, Organically grown, Animal friendly and Fairly traded.]]></content:encoded>
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                <title><![CDATA[World Cup 2026 mission campaign aims to mobilise 10,000 churches]]></title>
                <link>https://www.christiantoday.com/news/world-cup-2026-mission-campaign-aims-to-mobilise-10-000-churches</link>
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                                                            <dc:creator><![CDATA[Staff writer]]></dc:creator>
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                            <media:title><![CDATA[World Cup 2026]]></media:title>
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                                                                            <pubDate>Wed, 13 May 2026 08:41:00 +0100</pubDate>
                <description><![CDATA[Evangelism and discipleship ministry Cru is hoping to mobilise 10,000 churches to spread the gospel during this summer’s World Cup taking place in the US, Canada and Mexico.]]></description>
                <content:encoded><![CDATA[
Evangelism and discipleship ministry Cru is hoping to mobilise 10,000 churches to spread the gospel during this summer’s World Cup taking place in the US, Canada and Mexico.
Cru is partnering with the Fellowship of Christian Athletes (FCA), Alpha USA, I Am Second, TryPraying and other organisations to equip churches and individuals to use the World Cup to host events and gatherings that can lead to “lasting Gospel conversations”.
The campaign, called Victory Beyond the Cup, will see churches and individuals provided with physical and digital kits on hosting events. The kits cover everything from prayer cards, to conversation starters, to food recipes.
Heather Reddy, executive director of Victory Beyond the Cup, said, “With so many people interacting with the World Cup, whether watching with friends, checking scores, or even attending a game in one of the United States’ host cities, the opportunity for Gospel impact is too large to miss.
“By removing barriers and making it easy to host and be involved, our hope is that we will see a lasting change, one that persists long after the winner is crowned."
The initiative is not the first time Christians have used the World Cup as a gospel opportunity.
During the 2018 World Cup in Russia, Mission Eurasia was involved in a major campaign that saw 400 churches host live screenings and hand out 500,000 pieces of evangelistic literature, including Russian Bibles.
Similarly during the World Cup in Brazil in 2014, The Salvation Army deployed mission teams and volunteers from all over the world to share the gospel and provide local support for communities on the ground.
Other Christian campaigns have focused on some of the less savoury aspects of the World Cup. In Germany 2006 many churches and Christian organisations joined campaigns raising concerns about prostitution and sex trafficking.
At the time Germany had recently legalised prostitution and official prostitution zones were set up to cater to fans during the competition.]]></content:encoded>
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                <title><![CDATA[Are we losing the ability to be still? ADHD, digital distraction and the spiritual battle for attention]]></title>
                <link>https://www.christiantoday.com/news/are-we-losing-the-ability-to-be-still-adhd-digital-distraction-and-the-spiritual-battle-for-attention</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/are-we-losing-the-ability-to-be-still-adhd-digital-distraction-and-the-spiritual-battle-for-attention</guid>
                                                            <dc:creator><![CDATA[Duncan Williams]]></dc:creator>
                                                                                                                            <media:content  url="https://www.christiantoday.com/media/original/img/9/85/98521.jpg">
                            <media:title><![CDATA[gardening, gentle, kindness, caring, nurturing]]></media:title>
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                                                                            <pubDate>Tue, 12 May 2026 09:53:00 +0100</pubDate>
                <description><![CDATA[What if modern life itself is making sustained attention, inner stillness and mental clarity increasingly difficult for almost everyone?]]></description>
                <content:encoded><![CDATA[
Something troubling appears to be happening to human attention.
Across social media, millions of people now describe themselves as “neurodivergent”, discuss executive dysfunction, or wonder openly whether they may have ADHD. What was once regarded as a relatively specialised medical diagnosis has become part of everyday cultural language.
For some, this reflects long-overdue recognition. ADHD is a genuine and clinically recognised condition that, for many years, was poorly understood and frequently missed - particularly among women and people diagnosed later in adulthood.
Yet alongside that growing awareness sits another, more uncomfortable question.
What if modern life itself is making sustained attention, inner stillness and mental clarity increasingly difficult for almost everyone?
Because whether or not someone has ADHD in the clinical sense, many people today live in a near-permanent state of distraction. We struggle to focus. Silence feels unnatural. Restlessness has become routine. Even brief moments of boredom are quickly filled by scrolling, notifications or digital stimulation.
For Christians, this is not merely a medical or psychological issue. It is also a spiritual one.
The age of distraction
Modern technology is not simply designed to inform or entertain us. Increasingly, it is designed to capture and hold our attention for as long as possible.
Social media platforms, video apps and smartphones compete constantly for our focus through notifications, autoplay, personalised algorithms and endless scrolling. Every swipe promises novelty. Every alert creates urgency. Every platform is engineered to keep us engaged.
The consequences of this are becoming harder to ignore.
Many behaviours now considered normal in modern life - compulsive phone checking, fragmented thinking, emotional impulsivity, chronic distraction and difficulty concentrating - closely resemble symptoms associated with ADHD.
That does not mean technology causes ADHD. Nor does it mean people are imagining their struggles. But it does suggest we are living in an environment that relentlessly trains the brain away from patience, reflection and sustained concentration.
Previous generations experienced stillness in ways that are now increasingly rare. People waited in silence. They travelled without constant entertainment. Evenings were not permanently interrupted by alerts, videos and messages. Minds were given space to process, reflect and rest.
Today, silence is often treated as something to escape from rather than inhabit.
Why attention matters spiritually
For Christians, attention has never been merely a practical skill. It has always been deeply connected to spiritual life.
Prayer requires attentiveness. Worship requires attentiveness. Listening properly to another person requires attentiveness. So does reading Scripture, practising gratitude and discerning the presence of God amid the noise of daily life.
The Psalmist writes: “Be still, and know that I am God.”
Stillness has become increasingly difficult in a culture built around interruption.
Many theologians and Christian writers now speak about an “economy of distraction” - a society in which silence is constantly invaded and inward reflection steadily eroded. Human attention has become a commodity to be captured, monetised and manipulated.
The Church has long understood that people are shaped by whatever repeatedly captures their focus. In earlier centuries, Christians warned about greed, vanity or gluttony. Today, distraction itself may be emerging as one of the defining spiritual struggles of the modern age.
Not because distraction is morally equivalent to serious wrongdoing, but because a distracted life can gradually become a shallow one - less capable of contemplation, wisdom, empathy and genuine presence.
ADHD is real - but so is digital overstimulation
It is important to approach this conversation carefully and compassionately.
For many people, receiving an ADHD diagnosis has been transformative. Adults who spent years feeling disorganised, overwhelmed or incapable have finally found language for lifelong struggles involving concentration, emotional regulation and executive functioning.
Greater awareness has corrected genuine blind spots in medical understanding, particularly for women whose symptoms were historically overlooked because they did not fit older stereotypes associated with hyperactive boys.
Christians should resist the temptation to dismiss or trivialise those experiences.
At the same time, it is also true that modern digital life can produce ADHD-like patterns of behaviour even among people who would not meet the criteria for a clinical diagnosis.
Sleep deprivation, chronic stress, information overload and constant digital interruption all impair attention and emotional regulation. Minds subjected to continual stimulation naturally become less comfortable with slowness, focus and delayed gratification.
In other words, some people may indeed have undiagnosed ADHD. But many others may also be reacting normally to an environment that fragments attention and overwhelms the nervous system.
The two realities are not mutually exclusive.
Dopamine, addiction and the restless heart
Part of the reason this issue resonates so widely is because modern technology increasingly interacts with the same neurological reward systems involved in addiction.
Social media, online gambling, pornography, gaming and short-form video platforms all operate through cycles of anticipation, novelty and reward. Each notification, swipe or new piece of content delivers a small burst of stimulation.
For people who are naturally impulsive, emotionally intense or novelty-seeking, these systems can become particularly consuming.
Yet perhaps the deeper issue is not simply neurological, but spiritual.
Centuries before smartphones existed, St Augustine wrote: “Our hearts are restless until they rest in You.” That observation feels strikingly relevant today.
Modern society surrounds us with endless stimulation, yet many people feel mentally exhausted, emotionally depleted and spiritually unsettled. We consume more information than any generation in history, but often struggle to find peace, clarity or stillness.
The Christian tradition has always recognised that human beings can become captive to appetites and compulsions that promise satisfaction while quietly diminishing freedom.
Digital addiction may simply be one of the newest forms of an ancient human struggle.
Recovering the ability to be present
The answer is unlikely to be abandoning technology altogether. Digital tools can educate, connect and support people in remarkable ways. Online communities have helped many isolated individuals feel understood and less alone.
But Christians may need to think far more seriously about protecting habits of attention in a culture that constantly undermines them.
That may involve rediscovering practices modern life discourages - silence, prayer, Sabbath rest, reading, deep conversation and time deliberately spent away from screens.
It may also involve recovering the lost ability simply to be present: to sit quietly, to listen properly, to resist the compulsion for constant stimulation.
In many ways, Christianity has always offered a countercultural vision of human life.
The modern world says: consume more, react more, scroll more.
The Gospel often says the opposite: slow down, be attentive, learn to listen.
Perhaps the deeper question behind the rise in ADHD discussions is not simply whether more people have the condition, but whether modern society is making sustained attention harder for everyone.
And if that is true, then this conversation is about far more than psychiatry alone.
It is about what kind of people modern culture is shaping us to become. 
Duncan Williams is outreach director for the Christian Free Press and has worked for Son Christian Media here in the UK and Recovery Network Radio in the United States. He is an ordained minister and a long-term member of Christians in Media. He provides content and syndicated news for regional publisher www.inyourarea.co.uk]]></content:encoded>
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                <title><![CDATA[Who represents you and who do you represent?]]></title>
                <link>https://www.christiantoday.com/news/who-represents-you-and-who-do-you-represent</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/who-represents-you-and-who-do-you-represent</guid>
                                                            <dc:creator><![CDATA[Obianuju Mbah]]></dc:creator>
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                            <media:title><![CDATA[Adam and Eve]]></media:title>
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                                    <![CDATA[ (Photo: Getty/iStock) ]]>
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                                                                            <pubDate>Mon, 11 May 2026 08:00:00 +0100</pubDate>
                <description><![CDATA[Scripture repeatedly shows that God works through representatives, and the spiritual consequences of their actions often extend far beyond their individual lives.]]></description>
                <content:encoded><![CDATA[Representation is one of the most powerful forces in human existence. 
A single representative can shape the destiny of a family, a community, a company, or even an entire nation. Representatives influence culture, define values, and communicate what is acceptable, honourable, and true. Whether in politics, leadership, parenting, ministry, or friendship, representation carries weight because people are always reflecting something greater than themselves.

From a biblical perspective, representation is even more profound. Scripture repeatedly shows that God works through representatives, and the spiritual consequences of their actions often extend far beyond their individual lives.
The two representatives: Adam and Christ
The clearest example begins with Adam. Adam stood as the representative of humanity before God. When he disobeyed God in the Garden of Eden, sin entered the world through him, and all mankind inherited the consequences of that fall (Genesis 3:6-7; Romans 5:12). Humanity’s relationship with God was broken, creation itself became corrupted, and death entered the human story (Romans 8:20-22; Genesis 3:17-19). One man’s disobedience affected generations (Romans 5:18-19).
Yet the beauty of the Gospel is that God responded to Adam’s failure with another representative: Jesus Christ.
Where Adam failed, Jesus obeyed perfectly (Hebrews 4:15; Philippians 2:8). Through the obedience, sacrifice, and resurrection of Jesus - the Son of God - salvation became available to all mankind (Romans 5:19; 1 Corinthians 15:21-22). Through Him, our relationship with God can be restored, our sins forgiven, and eternal life made possible (2 Corinthians 5:18-19; John 3:16). Scripture describes Jesus as the “second Adam” because He reversed what the first Adam set in motion (1 Corinthians 15:45-47). One man brought condemnation; another brought redemption (Romans 5:15-18).
Scripture teaches that apart from Christ, humanity still remains under Adam - under the dominion of sin and spiritual separation from God (Ephesians 2:1-3; Romans 6:23). There are ultimately only two kingdoms and two spiritual headships: Adam or Christ (Colossians 1:13; 1 Corinthians 15:22). To reject Christ is not to stand spiritually neutral, but to remain under the rule of darkness and the influence of Satan, whom Scripture calls the ruler of this world (John 12:31; Ephesians 2:2; 2 Corinthians 4:4).
So, representation has always mattered deeply to God.
The weight of representation
Throughout the Bible, God appointed priests, prophets, judges, kings, and spiritual leaders to stand before Him on behalf of people (Exodus 28:1; Deuteronomy 18:18; Judges 2:16; 1 Samuel 10:1; Hebrews 5:1). These individuals were not merely acting for themselves - they carried spiritual responsibility for others. Their obedience brought blessing, while their rebellion often brought destruction (Deuteronomy 28:1-2; 1 Samuel 15:22-23).
Consider Abraham, the father of many nations (Genesis 17:4-5; Romans 4:16-17). His life demonstrated both the seriousness and the reward of covenant representation. When God made a covenant with Abraham in Genesis 15 (9-18), the details mattered greatly. Abraham’s journey was marked by moments of weakness and moments of extraordinary faith (Genesis 12:10-13; Romans 4:20-21). Yet his willingness to trust God - especially when asked to offer Isaac - released generational blessing upon his descendants and positioned Israel to inherit the Promised Land (Genesis 22:1-2; Hebrews 11:17-19; Genesis 22:17-18; Genesis 26:3-4).
We also see the power of representation in the prophet Elijah. During a time of national rebellion and spiritual compromise, Elijah stood before God on behalf of Israel (1 Kings 18:18-19; James 5:16-17). His prayers affected an entire nation: drought came, and later rain returned (1 Kings 17:1; 1 Kings 18:41-45; James 5:17-18). One man’s obedience and intercession shifted the atmosphere of a people and demonstrated the authority of God before a generation that had wandered from Him (1 Kings 18:36-39; Romans 11:3-4).
The Bible continually reminds us that representation is never neutral. The lives we live affect others more than we realise. 
Representing Christ to the world
As Christians, we have the greatest representative of all: Jesus Christ Himself. Through His sacrifice, we are able to come boldly before God, not because of our own righteousness, but because Jesus stands in our place (Hebrews 4:14-16; Romans 3:22). The Holy Spirit also advocates on our behalf, comforts us, convicts us, and continually draws us closer to the Father (John 14:16-17; Romans 8:26-27). Because of grace, we are no longer separated from God - we are welcomed into His family (Ephesians 2:13; Galatians 4:4-5).
But salvation is not only about being represented; it is also about becoming representatives. The moment we become children of God; we are entrusted with the responsibility of reflecting Christ to the world around us (2 Corinthians 5:20; 1 Peter 2:9). In our speech, our conduct, our love, our integrity, and our compassion, people should be able to glimpse the heart of Jesus (Colossians 3:17; 1 Timothy 4:12).
For many people, the only “Bible” they may ever encounter is the life of a believer (Matthew 5:16; 2 Corinthians 3:2-3). This is why representation matters so deeply. The way we live can either draw people closer to God or push them further away (Romans 2:24; 1 Peter 2:12). We can become vessels of healing, truth, grace, and reconciliation or instruments of confusion, hypocrisy, and hurt (2 Corinthians 5:18-19; Romans 6:13). Our choices echo beyond us into families, friendships, churches, and future generations.
Representation is not simply about influence; it is about stewardship (1 Corinthians 4:2; Luke 12:48). Parents represent stability to children. Leaders represent vision to followers. Pastors represent spiritual guidance to congregations. Friends represent loyalty to one another. And Christians represent Christ to a world searching for hope (2 Corinthians 5:20; Romans 10:14-15).
This should humble us, but it should also inspire us. Because when we walk closely with God, our lives become evidence of His goodness (Psalm 34:8; Galatians 2:20). A kind word can restore someone’s hope (Proverbs 16:24; Ephesians 4:29). An act of forgiveness can reveal God’s mercy (Ephesians 4:32; Colossians 3:13). Quiet obedience can become a testimony that impacts generations we may never meet.
Final thoughts
Every day, consciously or unconsciously, we are representing something. And every person is being represented, whether they realise it or not. We are either represented by Adam - marked by sin, separation, and death - or by Christ, marked by grace, righteousness, and eternal life.
So, dear reader, the question is not whether you are a representative. The question is: Who are you representing? And just as importantly: How are you representing Christ today?]]></content:encoded>
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                <title><![CDATA[‘Faith covenant’ has strengthened cooperation with local authorities, report finds]]></title>
                <link>https://www.christiantoday.com/news/faith-covenant-has-strengthened-cooperation-with-local-authorities-report-finds</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/faith-covenant-has-strengthened-cooperation-with-local-authorities-report-finds</guid>
                                                            <dc:creator><![CDATA[Obianuju Mbah]]></dc:creator>
                                                                                                                            <media:content  url="https://www.christiantoday.com/media/original/img/9/88/98833.jpg">
                            <media:title><![CDATA[food bank, volunteering, food poverty, community, charity]]></media:title>
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                                    <![CDATA[ (Photo: Getty/iStock) ]]>
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                                                                            <pubDate>Mon, 11 May 2026 07:57:00 +0100</pubDate>
                <description><![CDATA[A “Faith Covenant” 10 years in the making has played a significant role in strengthening cooperation between faith communities and public authorities across the UK, particularly during times of crisis, an independent evaluation has concluded.]]></description>
                <content:encoded><![CDATA[
A “Faith Covenant” 10 years in the making has played a significant role in strengthening cooperation between faith communities and public authorities across the UK, particularly during times of crisis, an independent evaluation has concluded.
The report, Ten Years of the Faith Covenant, was commissioned by FaithAction and the APPG on Faith and Society, and recently launched in Westminster at a gathering attended by MPs, faith and charity leaders, council officials, and government partners. 
First introduced in Birmingham in 2014, the Faith Covenant was designed as a framework to encourage closer working relationships between councils and faith groups. Since then, 33 local authority areas representing more than 12 million people have signed up.
According to the report, the Covenant “plays a meaningful and constructive role in strengthening relationships between faith communities and statutory partners” and has helped create “greater structure, legitimacy and visibility to partnership working”. 
The study was carried out by Centre for Inclusive Evaluations's Dr Dan Range and Dr Aurélie French, with academic support provided through a collaboration with Coventry University.
The researchers found that it has been particularly valuable during “moments of pressure or crisis”, enabling faster and more organised responses between councils and faith networks.
The report also stresses, however, that the covenant is not a “once-and-for-all solution” and works best when treated as an active partnership model rather than a symbolic agreement. 
Researchers found that areas with strong leadership, clear governance arrangements, active coordination and consistent engagement between partners tended to see the greatest impact. 
Successful covenants were often supported by committed individuals, steering groups, and senior council backing. Regular meetings and trusted community connectors also helped sustain collaboration over time.
The evaluation, which used interviews, surveys and stakeholder consultations across 13 covenant areas, also found that existing relationships played a major role in determining success. 
Survey findings showed that 89% of respondents believed pre-existing relationships strongly shaped outcomes, with many areas already benefiting from active interfaith cooperation before formally adopting the covenant.
One of the report’s central findings was that trust-building lies at the heart of the covenant’s success. 
Researchers observed that the covenant often formalised relationships that had previously existed only informally, giving faith organisations greater confidence and recognition within civic life. 
In many areas, councils and faith leaders reported that the agreement created a “gateway”, “framework” or “mandate” for communication and collaboration on issues ranging from public health and social cohesion to emergency response and community safety.
The evaluation highlighted several examples where pre-existing relationships built through the covenant enabled rapid action during the Covid-19 pandemic, winter crises, and local tensions. 
In one city, faith groups were able to quickly organise volunteers and deliver food aid to vulnerable residents during lockdown because trusted communication structures were already in place.
Survey findings showed that nearly two-thirds (64%) of respondents believed the covenant made collective crisis response easier in their area, while three-quarters of respondents said it had helped raise the profile and credibility of faith-based organisations within their communities.
The report repeatedly emphasises that the covenant’s value lies less in funding and more in influence and relationships. 
It notes that faith communities often possess trusted local networks, volunteer capacity, and deep-rooted community connections that public institutions may struggle to access independently.
At the same time, the researchers caution that the covenant’s effectiveness varies significantly between areas. 
Much depends on the continuity of key individuals, institutional support from councils, and available resources. 
The report warns that over-reliance on a small number of leaders can leave partnerships vulnerable when personnel change, resulting in lost momentum and weakened institutional memory.
Capacity constraints emerged as another major challenge. As the covenant has no central funding mechanism, much of its work relies on the goodwill of local actors, volunteers, and resources. 
A majority of respondents (86%) said staffing and capacity issues had affected the covenant’s effectiveness in their area.
Despite these limitations, the report argues that the covenant offers clear value for money when properly supported. 
In its conclusion, the researchers state that it “plays a meaningful and constructive role in strengthening relationships between faith communities and statutory partners” and that “over the last 10 years, the Faith Covenant has improved collaboration between local authorities and the faith sector”. 
The authors also stress that the covenant should not be understood as a uniform national model but rather as “a flexible framework which manifests differently across places rather than as a uniform model of partnership”. 
Speaking at the launch event, APPG on Faith and Society chair Zöe Franklin said growing pressures on communities made such partnerships increasingly important.
“Across our society, social cohesion is sadly under strain,” she said. “Communities are dealing with rising pressure from inequality, the lingering effects of the pandemic, cost of living crisis, and global events that resonate deeply at a local level as well as national.”
She added: “And trust between institutions, and often, communities can sometimes not be taken for granted.
“And it’s in this context, the Faith Covenant really, really matters. Not as a one off document but as a long term framework for trust, dialogue, and collaboration.”
Dr French argued that faith communities continue to offer something distinctive within the UK’s evolving policy landscape.
She said: “Faith communities are also uniquely placed to offer community insight, support social cohesion or rapid mobilization in times of crisis. Given the wider changing policy landscape, we think that faith maybe offers something distinct. 
“Faith communities can provide continuity amid local government reorganisation, as well as at existing networks, practice and learning to new initiatives such as the Civil Society Covenant and Protecting What Matters social cohesion strategy.”
The report links the future of the covenant to broader developments including the government’s new social cohesion strategy, local government reorganisation, and the emerging Civil Society Covenant. 
While researchers see opportunities for deeper institutional embedding, they also warn that faith engagement could lose its distinctiveness if absorbed too broadly into wider civil society structures.
The authors therefore recommend strengthening national leadership around the covenant, improving local governance structures, creating stronger peer-learning opportunities between areas signed up to the covenant, and pursuing dedicated resources to support long-term implementation. Additional recommendations include clearer accountability structures and increasing visibility. 
Social security minister Sir Stephen Timms stated in the foreword, “The Faith Covenant has clearly not provided a once-and-for-all solution to the challenges of cross-sector working. Yet there is clear evidence of much being achieved through Faith Covenants.
"It is a model that can be celebrated, strengthened and built upon. The insights and recommendations within these pages should be heeded by Government, councils and faith groups alike.”]]></content:encoded>
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                <title><![CDATA[The Bohemian queen who was a catalyst for the English Reformation]]></title>
                <link>https://www.christiantoday.com/news/the-bohemian-queen-who-was-a-catalyst-for-the-english-reformation</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/the-bohemian-queen-who-was-a-catalyst-for-the-english-reformation</guid>
                                                            <dc:creator><![CDATA[Neil Rees]]></dc:creator>
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                            <media:title><![CDATA[Bible, Christianity, Christian,]]></media:title>
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                                    <![CDATA[ (Photo: Getty/iStock) ]]>
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                                                                            <pubDate>Mon, 11 May 2026 07:55:00 +0100</pubDate>
                <description><![CDATA[11 May 2026 is the 660th anniversary of the birth of Anne of Bohemia, wife of King Richard II of England, who played an important role in the history of the English Bible. This is the story …]]></description>
                <content:encoded><![CDATA[
11 May 2026 is the 660th anniversary of the birth of Anne of Bohemia, wife of King Richard II of England, who played an important role in the history of the English Bible. This is the story …
Anne of Bohemia
Anne was born in the beautiful city of Prague in 1366, the daughter of Charles IV, King of Bohemia and Holy Roman Emperor, known as Karl in German and Karel in Czech. She grew up in a royal court where education, vernacular language, Scripture, and devotion were encouraged. She knew three languages: Czech, German, and Latin. Her father had promoted Czech literacy, and in 1347 he commissioned the translation of the Bible from Latin into Czech, which was completed in 1360. After her father’s death, her brother became Holy Roman Emperor, and Anne came to England as part of an agreement to marry the English king.
A queen who loved Scripture
Anne arrived in England in the winter of 1381 to marry King Richard II, son of the Black Prince. They married in 1382, and biographers agree that the marriage was happy. She entered a world in which the Bible was in Latin and unavailable in English. Unusually, Anne had a personal devotion to Scripture, which she studied, valued, and understood.
She arrived in England with Scriptures in Latin, German, and Czech, and was perhaps surprised, and certainly disappointed, to find no English Gospels available that could help her learn the local language. She asked for translations to be made for her so that she could learn the language through the Bible. Anne was not a translator, but she was a patron of a translation of the Gospels into English. The Gospels she commissioned seem to have been translated by John Trevisa.
John Trevisa
John Trevisa was vicar of Berkeley in south Gloucestershire, near the River Severn, and chaplain to Lord Berkeley at Berkeley Castle. In the introduction to the 1611 King James Version, called “The Translators to the Reader,” we read: “Much about that time, even in our King Richard the Second’s days, John Trevisa translated into English.” Trevisa was a fellow of Queen’s College, Oxford, from 1372 to 1376, at the same time as John Wycliffe, by whom he was clearly inspired.
John Wycliffe
The evidence suggests that Anne’s love of the Bible drew her into sympathy with Wycliffe’s concerns, and that Wycliffe himself was encouraged by her interest in the Scriptures. Wycliffe wrote: “For it is possible that the noble Queen of England, sister of the emperor, had the Gospel in three languages—Bohemian, German, and Latin—and to call her a heretic for this reason would be diabolical pride.” He also wrote: “If that small nation,” meaning the Czechs, “can have their own translation, why shouldn’t England?” Queen Anne’s patronage and example gave the demand for an English Bible social credibility. Wycliffe and his followers finished the task of translating the Bible into English from Latin, and it became known as the Lollard Bible. Anne was a popular queen who learnt English, and she received a copy of the English Bible with gratitude. Wycliffe and his reforming ideas led to groups of lay itinerant preachers called the Lollards, who were England’s first evangelical movement. They were still being burnt at the stake for heresy up to 1532.
Death
Queen Anne died in London, probably of the plague, on 7 June 1394, aged just 28. The king loved her very much and went into a long period of genuine mourning. He commissioned the first example of a royal double tomb in England, where the king and queen are buried together, which can still be seen in Westminster Abbey.
At her funeral, Archbishop Arundel said of her: “Although she was a stranger, yet she constantly studied the four Gospels in English, and explained them by the exposition of the doctors; and in the study of these, and reading of godly books, she was more diligent than even the prelates themselves, though their office and business require this of them.” Her husband died five and a half years later, in 1400. They had no children, so our current royal family is not descended from her.
Bohemia to England
Anne’s arrival opened a link between Oxford and Prague at a time when the language of education was Latin. Students from Prague came to study at Oxford and encountered Wycliffe’s writings. After Anne’s death, many of the Bohemians carried Wycliffe’s writings back to Bohemia, where they helped prepare the way for Jan Hus and the Hussites. Jan Hus read and quoted John Wycliffe. Later, Martin Luther read and quoted Jan Hus. In 1521, when Martin Luther was condemned for heresy, it was the fact that he agreed with Hus that condemned him. Later, William Tyndale read and quoted Martin Luther. The influence had come full circle back to England.
Legacy
This year, as we mark the 500th anniversary of the first printed English New Testament in 1526, we can recall a man who grew up near Berkeley and who probably read the Trevisa Gospels in Berkeley Castle library. That man was William Tyndale, also from south Gloucestershire. The story of Trevisa and, likely, his translation may have been partly behind Tyndale’s motivation to translate the Bible into English. Unlike Trevisa, who translated from Latin, Tyndale was able to use the Greek New Testament published by Erasmus, Erasmus’s fresh translation into Latin, and Tyndale also made reference to Luther’s German.
Epitaph
The epitaph on Queen Anne’s tomb is in Latin, but in English it reads: “Beneath a broad stone now Anna lies entombed; when she lived in the world, she was the bride of Richard the Second. She was devoted to Christ and well known for her deeds; she was ever inclined to give her gifts to the poor; she calmed quarrels and relieved the pregnant. She was beauteous in body, and her face was gentle and pretty. She provided solace to widows and medicine to the sick. In 1394, on a pleasant seventh day of the month of June, she passed over. Amen.” However, her real legacy is that she was the catalyst for the translation of the Bible into English and a precursor of the Lollards and the Reformation in England.]]></content:encoded>
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                <title><![CDATA[Young Christians engaging with Bible more, survey finds]]></title>
                <link>https://www.christiantoday.com/news/young-christians-engaging-with-bible-more-survey-finds</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/young-christians-engaging-with-bible-more-survey-finds</guid>
                                                            <dc:creator><![CDATA[Staff writer]]></dc:creator>
                                                                                                                            <media:content  url="https://www.christiantoday.com/media/original/img/9/86/98669.jpg">
                            <media:title><![CDATA[woman, Bible, Christianity, faith, Bible study, women]]></media:title>
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                                    <![CDATA[ (Photo: Getty/iStock) ]]>
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                                                                            <pubDate>Sat, 09 May 2026 05:57:00 +0100</pubDate>
                <description><![CDATA[A new report reveals surprising levels of Bible engagement among young people aged 15–30.]]></description>
                <content:encoded><![CDATA[
A new report reveals surprising levels of Bible engagement among young people aged 15–30, despite the apparent increase in secularisation.
The Patmos Youth Report, drawn from the larger Patmos World Bible Attitudes Survey conducted by Gallup in partnership with the Patmos Initiative and United Bible Societies, offers one of the most comprehensive looks yet at global attitudes toward Scripture.
Surveying 91,000 people across 85 countries and territories, the study includes data from about 28,700 young respondents.
The report suggests that young Christians (particularly those aged 18–24) are engaging with the Bible more frequently than older generations. Globally, half of Christians in this age group report using the Bible on a weekly basis.
They also demonstrate higher confidence in discussing faith, telling Bible stories, and applying scripture to daily situations.
“Young Christians are more comfortable talking about faith,” the findings note, challenging narratives of widespread youth disengagement.
The report divides the world into seven “Patmos Clusters” based on shared cultural, economic, and religious contexts. Vibrant engagement stands out in majority-Christian clusters such as Latin America (Cluster 4) and sub-Saharan Africa (Cluster 7), which both exhibit high religiosity, regular Bible use, and strong interest in deeper study.
By contrast, secular Western contexts (Cluster 5: Europe, North America, Australasia) show declining Christian identity overall, though committed young believers remain actively engaged. There is also "low interest" in these regions when it comes to learning more about the Bible.
Most young Christians are found in Clusters 4 and 7.
"At a global level, young Christians report the highest levels of religious importance, with 81% indicating that religion is important in their daily lives," the report states.
The report also shows that interest in the Bible generally extends well beyond practising Christians. The survey estimates that 240 million non-Christians worldwide want to learn more about it, with young non-Christians in secular settings often showing greater curiosity than older generations.
Around 70% of respondents globally - including many non-Christians - agree that Bible stories are valuable for children.
Many young people, including “active-uncertain” segments, view the Bible as a source of wisdom and guidance for life’s big questions, despite their doubts. They tend to turn to digital tools like apps, videos and podcasts, as well as their friends rather than traditional church settings.
In secular Western clusters, indifference is common, with many viewing the Bible as having limited personal or social relevance.
In religiously diverse Asia (Cluster 6), awareness of the Bible is low: 56% of people have never heard of the Bible, and 75% say they know nothing about it.
Nominal Christianity persists in declining contexts - people who identify as Christian but show low engagement. Economic, political, and cultural hurdles further limit access in other regions.
Richard Powney, who co-authored the report, said, “This report shows that, in some contexts, young Christians are engaging with the Bible more frequently than older Christians.
"We were pleased to find that the report both confirms and challenges our expectations of young Christians today.”
The report further found that young Christians who actively engage with Scripture are more likely to volunteer, give to charity, and help others in everyday situations.
"While these patterns vary by context and economic conditions, they suggest that engagement with the Bible is linked not just to personal faith but also to practices of service, generosity and care," the report reads.
"Either way, we can confidently say that active Bible users are good for society, whether young or old."]]></content:encoded>
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                <title><![CDATA[Scotland faces crisis of belonging as loneliness deepens across society]]></title>
                <link>https://www.christiantoday.com/news/scotland-faces-crisis-of-belonging-as-loneliness-deepens-across-society</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/scotland-faces-crisis-of-belonging-as-loneliness-deepens-across-society</guid>
                                                            <dc:creator><![CDATA[Obianuju Mbah]]></dc:creator>
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                            <media:title><![CDATA[dundee]]></media:title>
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                                                                            <pubDate>Fri, 08 May 2026 09:34:00 +0100</pubDate>
                <description><![CDATA[Younger adults - despite being the most digitally connected generation in history - are increasingly struggling to form meaningful relationships and stable communities.]]></description>
                <content:encoded><![CDATA[
A major new report from Logos Scotland is urging Scotland to rethink loneliness not simply as a mental health issue, but as a deeper social and spiritual crisis rooted in the collapse of community, family stability and shared identity.
The 51-page study, Seen and Known: Rebuilding Belonging in Modern Scotland, argues that modern Scottish life is increasingly shaped by individualism, competition and social fragmentation - trends the authors believe are leaving people disconnected from one another, from their communities and, ultimately, from God. 
The report examines why loneliness has become so widespread, particularly among younger adults, and what might be done to reverse it.
According to the authors, the issue extends far beyond social isolation itself: “Loneliness is not simply the absence of company - it is the absence of recognition.
“It is the experience of not being seen, not being known and not knowing where one belongs.” 
Drawing on Scottish Government data and wider UK research, the report notes that around 35% of people in Scotland experience loneliness at least sometimes, with those aged 16-34 now reporting higher levels of loneliness than older generations. 
The study describes this as a striking cultural shift. 
While loneliness has traditionally been associated with the elderly, the report argues that younger adults - despite being the most digitally connected generation in history - are increasingly struggling to form meaningful relationships and stable communities.
Social media platforms, the authors suggest, have intensified comparison culture and heightened the pressure to appear successful, socially active and fulfilled. Rather than deepening friendship, online life often leaves users “lonely in a crowd”.
Economic pressures are also identified as major contributors. Poverty, insecure employment, poor transport links, lack of youth provision, unsafe neighbourhoods and limited access to community spaces are all linked to higher levels of social isolation.
One of the report’s central arguments is that loneliness cannot be understood purely through psychology or public health frameworks. Instead, the authors contend that modern secular culture has fundamentally altered how people understand themselves and relate to others.
The study draws heavily on thinkers such as philosopher Charles Taylor and theologian Rowan Williams to argue that modern society increasingly encourages people to see themselves as autonomous, self-defining individuals rather than members of interdependent communities.
According to the report, this emphasis on independence and self-creation undermines belonging and leaves people spiritually disconnected.
The authors write that the rise of “competitive individualism” has weakened solidarity, fraternity and mutual responsibility, while declining belief in God has contributed to what they describe as a “disenchanted” society in which people struggle to find meaning and connection.
The report presents Christianity as fundamentally relational, emphasising that human beings are created for fellowship and community.
Citing biblical passages from Genesis, the Psalms and the New Testament, the authors argue that loneliness contradicts the intended design of human life.
“The Christian faith recognises that loneliness … is deeply problematic,” the report states, pointing to repeated biblical calls for fellowship, unity and mutual encouragement. 
Referencing the theologian John Calvin, the study argues that governments have a responsibility not only to maintain order, but also to help people “live together” in peaceful and flourishing communities.
The report also critiques modern ideas of radical self-sufficiency.
“The current narratives concerning selfhood … where identity is understood to be a matter of self-determination and personal choice, stands in stark contrast to the idea of creatureliness,” the authors write. 
They continue: “To be a creature suggests dependence upon the power of the Creator, existing within divinely established limits proper to human being. Such a recognition counteracts ‘the myth of self-creation and isolated self-regulation’ whereby loneliness is far more likely."
A recurring theme throughout the report is the erosion of what it calls the “institutions of charity” - the local spaces and organisations where people once formed relationships and experienced belonging.
These include churches, libraries, museums, youth groups, community centres, arts venues, and other civic gathering places. 
The report argues that such institutions create opportunities for people to encounter one another outside systems of competition and economic pressure.
Without them, communities become increasingly fragmented and individuals more isolated.
The study points to declining church attendance and the closure of community facilities across Scotland as evidence of weakening social cohesion.
At the same time, the authors note that people who regularly attend church tend to report lower levels of loneliness than those who do not.
One section of the report explores loneliness through biblical experiences arguing that Scripture provides a language for suffering that modern society often lacks.
The authors suggest that lament - openly expressing grief, confusion and pain before God - should not be seen as weakness or unbelief, but as a truthful and healthy response to suffering.
Examples ranging from Job’s isolation to Christ’s cry from the cross are used to argue that faith does not mean the suppression of pain.
Instead, the report says belonging can still exist even amid suffering when individuals remain connected to God and community.
Another chapter argues strongly that stable marriages and family structures remain among the most important sources of belonging in society.
The report adopts The Daily Telegraph’s Lucy Denyer’s description of marriage as “societal glue,” claiming that stable family life decreases loneliness, improves wellbeing, reinforces communities, benefits children, and lowers social costs linked to poverty, crime and mental health pressures. 
The authors also draw on the philosophy of Thomas Aquinas to examine friendship and human connection. Using Aquinas’ framework, the report distinguishes between friendships based on usefulness, friendships based on pleasure, and deeper virtuous friendships grounded in mutual care and spiritual love. 
The report argues that genuine belonging cannot be separated from spiritual life, and that friendship with God forms the foundation for meaningful and virtuous relationships between people.
It calls on Scottish policymakers to treat loneliness as a national concern that cuts across health, education, economics and community life, and recommends the prioritisation of youth loneliness as a national policy issue. 
Logos wants to see greater investment in local communities, youth services and shared public spaces, and more robust support for marriage and family life, as well as the protection of community institutions such as libraries and churches, volunteering opportunities, and a national wellbeing framework that measures social connection alongside economic success.
The report argues that policy decisions should be judged not only by financial outcomes but also by whether they strengthen or weaken belonging.
“A society in which people are seen and known cannot be created by policy alone,” it concludes. “It is formed in families, sustained in communities and embodied in the institutions that hold life together.” 
The authors add: “If Scotland is to address loneliness seriously, it must move beyond managing isolation towards rebuilding belonging. That task is not only social and economic but moral and human. It asks what kind of nation we want to be and whether we are willing to build a society in which more people can truly say that they are seen, known and part of something larger than themselves.”]]></content:encoded>
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                <title><![CDATA[Who was Mother Julian of Norwich and why is she important?]]></title>
                <link>https://www.christiantoday.com/news/who-was-mother-julian-of-norwich-and-why-is-she-important</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/who-was-mother-julian-of-norwich-and-why-is-she-important</guid>
                                                            <dc:creator><![CDATA[Neil Rees]]></dc:creator>
                                                                                                                            <media:content  url="https://www.christiantoday.com/media/original/img/5/29/52957.jpg">
                            <media:title><![CDATA[Julian of Norwich]]></media:title>
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                                    <![CDATA[ Julian Centre ]]>
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                                    <![CDATA[ An icon of Julian of Norwich. ]]>
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                                                                            <pubDate>Fri, 08 May 2026 05:30:00 +0100</pubDate>
                <description><![CDATA[8 May is the traditional day to remember Mother Julian of Norwich. She is important because her book remains a classic of Christian spirituality and is the first book in English known to have been written by a woman. This is her story …]]></description>
                <content:encoded><![CDATA[
8 May is the traditional day to remember Mother Julian of Norwich. She is important because her book remains a classic of Christian spirituality and is the first book in English known to have been written by a woman. This is her story …
Anchorites
One class of hermit was the reclusive anchorites, who took a vow of poverty, a vow of chastity, and a vow to be anchored to one place. The term ‘anchorite’ comes from the Greek word άναχωρητής (anachoretes). These were men or women who lived in a cell or room, also called anchorholds, attached to a church to devote their lives to prayer. Being anchored to one spot, they were called anchorites, and female anchorites, who were more common, were known as anchoresses. Many churches had them, and they would have been connected to a priory, but instead of living in community, they lived in isolation except for visits.
An anchorite’s cell
A church might have had a cell occupied by successive anchorites or anchoresses. These varied in size but usually amounted to one or two rooms built against the church wall, with a window to the outside to allow food to be passed in and waste to be removed via a chamber pot. There would also be a window into the church, through which the anchorite received communion.
Once an anchorite was in the cell, the door connecting it to the church building would have been sealed or locked, but the windows allowed them to talk to visitors and receive food, clothing, and other items. People would bring them food, or someone from the local abbey might be assigned to look after them. 
Conditions did vary. Some anchorites were walled in, but others could wander around the church, and some had their own walled gardens. Sometimes they could leave temporarily to go on pilgrimage. Anchorites were seen as holy and were often consulted by others; some became famous and received visitors from afar.
Mother Julian
One such anchoress was known as Mother Julian and lived in Norwich. She was born about 1342 in Norwich. She was six years old when the Black Death came to the city and devastated the population, and she was one of its survivors. Some wonder if the experience of losing her family to the plague led her to a life as an anchoress. Others suggest she may already have been an anchoress before the plague and that her isolation saved her from infection.
Norwich
The English city of Norwich lies in Norfolk in East Anglia, in the south of England, where it juts into the North Sea. In medieval times, Norwich was the second-largest city in England after London, at a time when the population of the whole country was just a few million. It was a wealthy city through trade with the Low Countries. In medieval times, the city had a cathedral, five monasteries, a convent, and many parish churches. There were many priests, monks, nuns, and anchorites, creating a vibrant religious life.
The name Julian
To many, it may seem odd that Mother Julian bears what is now considered a male name. In medieval England, the name ‘Julian’ was used for both genders, although today we would use Julian as a male name and Juliana as the female variant. She is also called Dame Julian, Mother Julian, or Juliana of Norwich in different books. In fact, her real name is not known.
Julian might have been her real name or a new religious name taken on entering the convent. Many experts think that the name Julian may have been taken from St Julian’s Church in Norwich, where she was anchored, and that she became known as Julian by reference to her location. In turn, St Julian’s Church is not named after her but was dedicated to an earlier St Julian, though it is not certain which one: St Julian of Le Mans, St Julian the Hospitaller, or St Juliana of Nicomedia.
St Julian’s Church, Norwich
St Julian’s Church is in the south of Norwich and was built on the site of an earlier Anglo-Saxon church destroyed by the Vikings in 1004. The later Norman church had a round tower, and two-thirds of all round towers in England are found in Norfolk. The church was connected to the nuns at the Benedictine priory at Carrow Abbey in Bracondale, southeast Norwich. It is assumed that Mother Julian had been a nun attached to that priory, because it was their nuns who cared for the church and therefore also for the anchoresses, and Mother Julian was clearly literate and educated. Mother Julian’s cell was in a corner of the churchyard next to the church. She was likely one of many anchoresses who occupied the cell in succession. She was isolated, but not always alone, as she received visitors. She was sustained by her personal faith, which was very real to her, and many say she had a cat for company.
Revelations
When she was thirty years old, Mother Julian came close to death and lay ill for three days. In May 1373, a priest gave her the last rites, but as he held up his crucifix, she became transfixed by it. Over the next hours, she experienced a series of about fifteen visions, which she called ‘shewings’. These concerned Christ’s crucifixion and the depths of divine love. A final vision came later, after which she miraculously recovered. In these visions, she wrestles with core Christian questions about the meaning of suffering, the reality of evil, the foreknowledge of God, the nature of sin, the power of prayer, and the future of the soul.
Mother Julian told these visions to visitors and wanted them written down for the benefit of others. Later, from about 1395, she expanded her writings with theological reflections. She did not write in Latin but in straightforward English. This makes her the first woman known to have written a book in English.
Summary of the visions
The first eight visions focus on the visual images of the crucified Christ, emphasising his suffering and his blood cleansing all sin. In her last eight visions, she had deeper revelations about sin, creation, and joy. In her ninth vision, God told her that sin is ‘behovely’, or necessary, for good to come from it, and she expressed her most famous phrase: “All shall be well.” Her tenth vision dwelt on the single Christian commandment to love God and our neighbours. In her eleventh vision, a hazelnut in God’s hand symbolised fragile creation sustained solely by love. In her twelfth vision, she outlined contrition, compassion, and longing as three wounds of the soul. In her thirteenth vision, she learned that humanity was in a bad way, yet God serves through Christ. In her fourteenth vision, she experienced joy beyond description and perceived Christ's motherly nurturing, learning the importance of prayer. Her fifteenth vision concerned the abundance of love and the idea that sin harms none eternally, as the Holy Spirit revives the soul. In her final vision, she received the assurance that “All shall be well, and all shall be well, and all manner of thing shall be well,” and gained an understanding of the Trinity.
The motherhood of God
Mother Julian is recognised as a mystic and theologian. Her theology is optimistic and sees God’s love expressed in joy and compassion. She also emphasises the maternal nature of God, describing God as both father and mother. She explained how the bond between mother and child is akin to the relationship a person can have with Jesus. Centuries before feminism, Mother Julian explored maternal imagery for God. Her emphasis on God’s mother-like compassion complements the traditional language of Father and King, giving a richer and more relational texture to Christian devotion. She wrote, “As truly as God is our Father, so truly God is our Mother.”
Death
It is not known exactly when Mother Julian died, but she was elderly, and estimates of the date of her death range from 1416 to 1430. Her cell continued to be used by successive anchoresses until the Reformation, when the practice was discontinued in England. With the Dissolution of the Monasteries, many anchorite cells were demolished or repurposed, though a few remain.
Revelations of Divine Love
Various manuscripts of Mother Julian’s writings have survived through the ages. However, they were little known until they were published in 1670 by Hugh Paulinus de Cressy. He was born in Yorkshire around 1605, became an Anglican priest, and fled to continental Europe during the English Civil War, disillusioned by Puritanism. He later became a Roman Catholic in Rome in 1646 and entered the Benedictine order at Douai in France, taking the name Serenus. He was deeply interested in Benedictine mysticism and was introduced to Mother Julian’s writings in the British Library. In 1670, he published them under the title XVI Revelations of Divine Love, shewed to a devout servant of Our Lord, called Mother Juliana, an Anchorete of Norwich: Who lived in the Dayes of King Edward the Third.
Reprints and new editions
Cressy’s edition was reprinted in 1843, sparking renewed interest in Victorian England. It was reprinted again in 1864, and a new version was produced by Henry Collins in 1877. However, from 1901, her writings became widely known when a more readable version in modernised English was published. This edition, based on a manuscript in the British Library, was edited by Grace Warrack and published by Methuen in London. This gave Mother Julian’s works a wide audience, and since then there have been many further editions and translations.
St Julian’s Church today
St Julian’s Church in Norwich fell into disrepair in the Victorian era and was restored in 1845. It was partly destroyed during the Blitz in June 1942, when the tower was hit and shortened. The church was restored again after the war. The site of the original anchorite cell has been identified and reconstructed to show how it might have looked in medieval times. A modern stained-glass window at the church depicts Mother Julian in traditional robes, holding her writings, with her famous words “All shall be well” among her visions. Nearby is the Julian Centre, with a bookshop, library, and All Hallows Guesthouse suitable for spiritual retreats.
Memorials
Mother Julian is remembered by Anglicans on 8 May, the day of her first vision. She was never formally canonised but is remembered in the Catholic calendar on 13 May, the day of her recovery. Today, she is recognised across Christian denominations as an important mystic, England’s most famous female visionary, and a significant figure in the development of feminist theology. In recent decades, many books have been written about her, and she is celebrated as a key figure in Norwich’s history and heritage.
Norwich memorials
In 2000, a statue of Mother Julian was erected by the west door of Norwich Cathedral. In 2009, a new bridge over the River Wensum was named Lady Julian Bridge. In 2021, the University of East Anglia opened a new building called the Julian Study Centre.
Upsurge in interest
During the COVID lockdown, there was an upsurge in interest in Mother Julian, as she seemed especially relevant to people experiencing isolation. In 2023, a series of events in Norwich marked the 650th anniversary of her revelations. On Sunday 5 November 2023, she featured on BBC Radio 4’s Something Understood, presented by Mark Tully.
Collect
The Anglican collect prayer for 8 May is:
“Most holy God, the ground of our beseeching,who through your servant Julianrevealed the wonders of your love:grant that, as we are created in your nature and restored by your grace,our wills may be made one with yours,that we may come to see you face to faceand gaze on you for ever;through Jesus Christ your Son our Lord,who is alive and reigns with you,in the unity of the Holy Spirit,one God, now and for ever.”]]></content:encoded>
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                <title><![CDATA[Faith plays key role in young people’s mental wellbeing - study]]></title>
                <link>https://www.christiantoday.com/news/faith-plays-key-role-in-young-peoples-mental-wellbeing-study</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/faith-plays-key-role-in-young-peoples-mental-wellbeing-study</guid>
                                                            <dc:creator><![CDATA[Obianuju Mbah]]></dc:creator>
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                            <media:title><![CDATA[students, young people, people]]></media:title>
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                                    <![CDATA[ (Photo: Getty/iStock) ]]>
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                                                                            <pubDate>Thu, 07 May 2026 06:45:00 +0100</pubDate>
                <description><![CDATA[A new study suggests that religion can play a significant role in shaping the mental health and emotional resilience of young people, particularly when it is expressed through positive coping practices.]]></description>
                <content:encoded><![CDATA[
A new study suggests that religion can play a significant role in shaping the mental health and emotional resilience of young people, particularly when it is expressed through positive coping practices.
The research, led by Dr Lydia Mannion of Mary Immaculate College, Limerick, examined how religious belief and practice intersect with psychological wellbeing among students. 
Drawing on surveys and interviews with secondary school pupils across Ireland, the study highlights both the benefits and challenges associated with faith in young people’s lives.
Dr Mannion, writing in The Irish Catholic, said the research was inspired by recurring conversations with students about the factors influencing their mental health. 
She explained that religion kept coming up as something meaningful to them, noting that relatively little research has explored this connection in the Irish context.
The first stage of the study gathered responses from more than 100 students in senior cycle classes. 
Participants were asked about three areas: the extent of their religious belief, how they use religion to cope with difficulties, and their overall mental wellbeing.
While most students identified with a religious tradition - predominantly Catholicism (80) - not all (55) expressed belief in God, pointing to a growing distinction between religious identity and personal faith among young people.
Students who engaged their religion positively to help them cope - such as through prayer, reflection, gratitude, or trusting in a higher purpose - tended to report higher levels of wellbeing, including greater resilience and a more robust sense of purpose.
By contrast, those who associated religion with guilt, fear, or feelings of abandonment were more likely to experience poorer mental health outcomes.
In follow-up interviews with a smaller group of students, many described faith as a practical source of support during stress, anxiety, and personal struggles. 
Prayer was frequently cited as a calming and stabilising habit. Some students said it helped them manage overwhelming situations, offering a quiet space to reflect and regain composure.
Others pointed to the comfort of believing that difficult experiences have meaning or purpose, which helped them cope with uncertainty and setbacks. 
Religious practices such as confession were also mentioned as helpful for processing guilt and achieving a sense of emotional relief. Faith appeared particularly significant during experiences of grief. 
Beyond personal practices, the study found that religion can also contribute to a sense of social connection. Students involved in parish activities or youth groups reported benefits such as friendship, shared values, and opportunities for open discussion about beliefs.
Dr Mannion said educators, youth workers and parents have a role to play in helping young people engage with religion in a balanced and meaningful way - encouraging practices that promote reflection, hope, and emotional wellbeing, while also allowing space for questions and doubts.
She concluded: “Faith, for many of these students, is not simply a set of abstract beliefs, but a lived resource that shapes how they understand and respond to life’s challenges.
“In an era where young people face increasing pressures and uncertainty, these findings offer a valuable reminder of the role that faith can play in fostering resilience and flourishing.”]]></content:encoded>
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                <title><![CDATA[‘Biggest mission opportunity’: Gospel campaign launched ahead of World Cup]]></title>
                <link>https://www.christiantoday.com/news/biggest-mission-opportunity-gospel-campaign-launched-ahead-of-world-cup</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/biggest-mission-opportunity-gospel-campaign-launched-ahead-of-world-cup</guid>
                                                            <dc:creator><![CDATA[Obianuju Mbah]]></dc:creator>
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                            <media:title><![CDATA[Goal of Life]]></media:title>
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                                                                            <pubDate>Thu, 07 May 2026 06:44:00 +0100</pubDate>
                <description><![CDATA[Christian charity Hope Together UK is encouraging churches and individuals across the UK to seize what it describes as “the biggest mission opportunity” during this summer’s FIFA World Cup, with the launch of a new football-themed outreach resource.]]></description>
                <content:encoded><![CDATA[
Christian charity Hope Together UK is encouraging churches and individuals across the UK to seize what it describes as “the biggest mission opportunity” during this summer’s FIFA World Cup, with the launch of a new football-themed outreach resource.
With more than half of the global population expected to follow the tournament and close to two-thirds of people in the UK likely to watch, Hope Together says the competition presents a unique moment to engage communities in conversations about faith in Jesus.
Football remains the nation’s most-played sport, and the organisation noted that a rising number of professional players have become more open about how their Christian faith influences both their lives and careers.
Street interviews featured in a promotional video for the campaign suggested strong enthusiasm among members of the public, many of whom said they planned to watch the matches and support teams such as England, Colombia and others.
To coincide with the tournament, Hope Together has unveiled the “Football Gospel”, a specially designed evangelism resource titled Goal of Life featuring the Gospel of Mark alongside football-themed content and the testimony of former professional footballer Daryl Robson.
Robson, who joined the academy of Middlesbrough FC at the age of 9, said football had become the centre of his identity from a young age. 
Despite fulfilling his dream of signing professionally and later joining Galway United, he described struggling with severe anxiety, panic attacks and depression.
He said: “My god was football. But in my teenage years, my mind was like a washing machine … I suppressed all my mental health issues and looked to escape. It left me with a gaping hole in my soul.”
After being released by Middlesbrough at 18 and later sidelined by injury in Ireland, where he had signed a pro contract with Galway United, Robson said he spiralled into destructive behaviours, including alcohol abuse, gambling and sex, while wrestling with feelings of emptiness and hopelessness.
He shared: “Not being able to play when I had built my whole life around playing football left me feeling lost and empty … I was in a cycle of living in nightclubs and parties, often returning home at 6am and questioning the purpose of my life. I would ask myself, "Is there more to life than this?"
He said his uncle, a former heroin addict whose life had been transformed through faith, often prayed for him, but he was resistant to Christianity at the time.
Robson recounted a turning point after attending church one Sunday morning following a night out. 
There, he said he heard the message of Jesus for the first time in a way that transformed his life.
He said: “For the first time, I heard that Jesus loved me, that he died for me, and that he could set me free from the fear of death. I didn’t understand everything, but I responded to the call to repent of my sin and trust in Jesus as Lord and Saviour.”
Robson said his decision to follow Christ brought him peace and freedom from fear, changing both his outlook on life and his approach to football.
He added: “It was like a spiritual veil had come down over my eyes. I recognised that the choices I was making were destroying me. I had made a god out of football, and I couldn’t build my life on it anymore.
“I was a brand-new man in Christ. My heart changed, my mind changed, and my life changed. I was finally set free to play football without fear.”
Now a pastor, Robson later founded F3, a ministry aimed at helping footballers discover faith in Jesus and grow spiritually while pursuing their sporting careers.
Hope Together is encouraging supporters to distribute copies of Goal in Life in everyday settings, including pubs, community watch parties, barbecues and local football pitches, using the World Cup as a natural conversation starter.
The resource is currently available to pre-order, with delivery beginning on 13 May. Bulk orders are being offered from 85p per copy for a limited early-bird period.
The Football Gospel initiative forms part of Hope Together’s wider “Great Gospel Giveaway” campaign, which aims to place 100,000 copies of the Gospel into the hands of non-Christians across the UK by the end of 2026.
Hope Together cited research showing that 47% of Christians said reading the Bible played a key role in their journey to faith.
As part of the wider campaign, churches are being encouraged to pray, train outreach teams and explore practical methods of distribution, including one-to-one conversations, street outreach, door-to-door evangelism and community events.
Supporters are also being invited to donate towards the campaign to help meet the 100,000-copy target.
Hope Together said it hopes the World Cup campaign will help thousands more people encounter the Christian message through the nation’s love of football.]]></content:encoded>
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                <title><![CDATA[Campaign seeks to put children's rights first in gay marriage debate]]></title>
                <link>https://www.christiantoday.com/news/campaign-seeks-to-put-children-s-rights-first-in-gay-marriage-debate</link>
                <guid isPermaLink="true">https://www.christiantoday.com/news/campaign-seeks-to-put-children-s-rights-first-in-gay-marriage-debate</guid>
                                                            <dc:creator><![CDATA[Obianuju Mbah]]></dc:creator>
                                                                                                                            <media:content  url="https://www.christiantoday.com/media/original/img/9/88/98826.png">
                            <media:title><![CDATA[Katy Faust]]></media:title>
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                                    <![CDATA[ (Photo: Them Before Us) ]]>
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                                    <![CDATA[ Katy Faust ]]>
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                                                                            <pubDate>Wed, 06 May 2026 06:42:00 +0100</pubDate>
                <description><![CDATA[Katy Faust is challenging the legal definition of marriage in the US, arguing that the rights of children to a mother and father have been undermined, and she sees parallels with the UK.]]></description>
                <content:encoded><![CDATA[
Katy Faust, the founder of Them Before Us, has set out a fresh campaign to challenge the legal redefinition of marriage in the US, arguing that the issue is ultimately about children, parenthood and the role of the state.
Speaking to the Coalition for Marriage’s Tony Rucinski, Ms Faust said the Greater Than Alliance was, in her view, “the first attempt in any country to retake marriage on behalf of children” after same-sex marriage had been written into national law.
The campaign seeks to make what she called a direct connection between same-sex marriage and a wider shift in how parenthood is understood. 
“If you believe in gay marriage, mothers and fathers are optional in the life of a child,” she said. “If you believe children have a right to their mother and father, benefit from their mother and father, long to be known by their mother and father, you cannot support gay marriage as policy.”
She highlighted that the debate is not centred on opposition to individuals, but on how law defines parenthood. 
Throughout the interview, Ms Faust returned to the argument that marriage should not be treated chiefly as an expression of adult desire or identity. Instead, she described it as a social institution ordered towards children and their bond with their biological parents.
She explained: “You can and should love your gay family and friends, but you have to reject the idea that marriage is a vehicle of adult validation. It is not. It is and always has been the tool that nearly every society throughout history has used to unite children to their mother and father so that they can have the best shot at being safe and loved, invested in, connected to, discover their identity and maximising their development.”
The Greater Than Alliance brings together around 100 organisations and individuals in the US. The aim, she explained, is to challenge not only same-sex marriage itself but the wider legal and cultural assumptions that sit behind it.
A major theme in the discussion was adoption. 
Ms Faust rejected the idea that adoption policy should focus primarily on meeting a couple’s needs for children, saying: “Adoption doesn’t exist for adults. This is not some vehicle to have a DEI win on the registry … You talk about it [adoption] as an industry. I talk about it as an institution, an institution that is centred around the best interest of the child.”
Drawing on her own experience as an adoptive mother, Ms Faust argued that children benefit from both maternal and paternal influence. 
Speaking about one of her sons, she said he needed both deep nurture and firm boundaries, adding: “He needed one of each.”
The conversation then widened into questions of parenthood, fertility law and the state’s authority. 
Ms Faust said the deeper issue was whether parenthood is something to be recognised in law or something the state can assign. 
She expounded: “Parenthood should be observed, not assigned … If biology does not matter when it comes to parenthood, you render children as legal accessories. They are now objects to be assigned to any adult.”
In her view, once the law detaches parenthood from biology, it opens the door to a much broader reordering of family life. 
She warned that the implications stretch well beyond marriage policy alone, affecting adoption, surrogacy and birth registration. 
“If the state has the ability to assign parentage to an unrelated adult, they have much more the ability to unassign parentage from you, from your own relationship with your own child,” she said. 
The interview also touched on the UK. In response to questions from Mr Rucinski, Ms Faust argued that Britain had already shifted significantly by treating parenthood in increasingly legal rather than biological terms. 
She said that any attempt to “retake marriage” in the UK must begin by restoring what she called the “natural contours of the family” in law and public language. 
She added: “We will say mothers and fathers, not guardians, not parents. We are going to say biology matters. We're going to recognise that in our laws. We are going to say there's something different about a procreative relationship versus a relationship that centres around adult identity. These things do different things for children.”
While the US and UK differ in their legal frameworks, Ms Faust believes the underlying questions are shared. 
“It all comes back to this child,” she said. “Where do they come from? To whom do they have a natural right? What are the conditions that lead to their flourishing?”]]></content:encoded>
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