In early 1998, Tom Junod received an assignment that was outside his wheelhouse. His editor at Esquire asked him to profile Fred Rogers, the beloved television personality and Presbyterian minister. By the time Junod was done writing the story, he had become friends with Rogers. The two remained close until Rogers’s death, in early 2003. I spoke with Junod about how his friendship with Rogers changed the way he approaches journalism, and how that relationship came to bear on his faith.

When Mikey Muhanna, a former New Orleans public school math teacher, gathered some friends on a New York City rooftop on a September evening five years ago, he was searching for a way to expand his knowledge of his own Arab heritage. He thought others might want to do the same, so he asked some of them to make short presentations. Muhanna was onto something bigger than he thought. "It was this massive itch that was scratched," he says. "By the end of the evening, everyone was like, 'When is the next one? Who's presenting next?" He came up with a vision, a curriculum and a name – "Afikra," which means "on second thought," or "come to think of it" in colloquial Levantine Arabic. Afikra grew, and now hosts presentations on Arab culture on three continents.

The category of religious “nones” in the U.S. has grown steadily over the past few decades, but polls show that “nones” are not necessarily atheists. Some may not agree with the faith traditions they grew up in, but that doesn’t mean they want to fully abandon those practices. Eboni Marshall Turman, who was raised in black Baptist churches, believes many nones might return to traditional spaces if those spaces would update their gender and sexual politics. “We’re still preaching this old, old, old message that really proclaims hopelessness” for those who don’t fit traditional gender norms, says Marshall Turman. “That’s why these churches are emptying out, and people are saying, ‘I’m spiritual but I’m not religious.’” Sacred Space is both a refuge for women who have left their religious traditions and a seminar for those who still hope to change their faith communities from within. No one religion is playing host. Everyone is welcome to bring their own traditions; only sexism, racism, homophobia, and other forms of exclusion are off the table.

NEW YORK — Local hosts have regained access to studios at Pacifica’s WBAI but remain off the air, with control of the station subject to a pending legal dispute that is dividing the network’s board of directors. Dueling factions of the board both claim that the opposing side has misinterpreted the foundation’s bylaws. Their legal tussle has gone from state court to federal court and back to state court, with a federal judge urging the two sides to reach a deal. The legal dispute hinges on who has the power to make decisions about WBAI under Pacifica’s bylaws. But the underlying disagreements run much deeper, with competing narratives of why the layoffs occurred. While Pacifica’s leadership argues that the layoffs were a necessary response to the station’s poor financial condition, WBAI staff and supporters say the move was a coup meant to silence the iconic station’s radical voices.

When Whole Woman’s Health of South Bend, Indiana, saw its first abortion patient on June 27, Amy Hagstrom Miller breathed a sigh of relief. “We have a green light,” she said. “We’ve booked patients. We have physicians scheduled all the way through the end of the summer.” It had been more than four years since Hagstrom Miller, the founder and CEO, first visited the college town to see if it would be a good spot for the clinic. Since then, she and local reproductive rights advocates have faced a steady stream of hurdles, ranging from skittish landlords to lawsuits, protesters, and a stonewalling state health department.

Planes on their way to the airport fly low over a crowd of young protesters chanting “Racist ICE has got to go!” More than 100 Jewish and immigrant activists have gathered outside the Elizabeth Contract Detention Center in New Jersey, where Immigration and Customs Enforcement holds approximately 300 detainees. Later, a group of activists with a banner that reads “Never Again Means Close the Camps” links arms across the gate to the employee parking lot, briefly blocking employees from leaving as they demand the facility be shut down. Later in the evening, 36 protesters are arrested. The protest marked the beginning of two weeks of action organized by an unofficial coalition of Jewish and immigrant activists demanding an end to the detention and deportation of undocumented immigrants in the United States. Their message: that “Never Again”—an expression used in remembrance of the Holocaust—means never again for anyone.

Last summer, the Shambhala Buddhist community was stunned to learn that its leader, Sakyong Mipham Rinpoche, had sexually assaulted numerous female students. The story was not broken by any of the several Buddhist news outlets, but instead by Andrea Winn, a former Shambhala member and survivor of sexual abuse who conducted her own investigation. Winn, the creator of Buddhist Project Sunshine, does not consider herself a journalist. But she was able to get many other survivors to tell their stor

In about two dozen states, abortion clinics need facility licenses. And as part of that licensing requirement, inspectors from the department of health can visit clinics at any time, without notice. The anti-abortion movement has used these inspections, and the resulting reports, as a political tool to target abortion providers with false claims of unsafe practices. Part of an age-old tactic of fear mongering, anti-abortion activists routinely use words like “violation” and “fail” to describe minor deficiencies, making some administrative errors look like gross violations of patient safety.

On the morning of a scorching day in August 2017, a group of four young women drove into the dusty expanse of the Cabeza Prieta Wilderness on the southwestern edge of Arizona. When they arrived at their destination, they parked their truck, loaded their backpacks with gallon jugs of water, and trekked deeper into the desert between the boulders and low brush. Even though they wore thick boots, the group stopped periodically to peel the thorns of jumping cholla cacti out of their legs and feet. The volunteers planned to leave their water jugs, along with pop-top cans of cooked beans, out in the desert for migrants crossing the border. But less than two hours later, they were apprehended by law enforcement and were charged by federal prosecutors with entering the park without a permit, driving in a wilderness area, and abandonment of property. In their defense, the volunteers argued that their actions were motivated by their faith.

Men’s rights activists have flourished on the internet for well over two decades, but their views no longer inhabit the fringes of American society. Many of their beliefs are now explicitly reflected in the highest political office of the land. For many in the U.S., the 2016 presidential election burst the illusion of women’s perceived equality. Trump’s victory was a slap in the face to those who believed the country had moved past its openly racist and misogynist ways. Other voters saw the election as a defense against feminist excess. In Trump, men’s rights activists found a man who was willing to fight their fight.

If ICE starts knocking down church doors, sanctuary movement organizers are relying on religion’s moral clout and its special relationship to the state to force a larger shift in public opinion. The sanctuary movement, which dates back to the 1980s, is thus a test of whether such arguments still have sway in a hyper-partisan age that has broken down any consensus of what constitutes a decent, humane society. And it is a test of whether any institution can lay claim to some higher moral authority in politics, even among those who have traditionally identified as religious voters.

“Do you know how to floss?” Sister Mary Ellen asks me, deadpan. “Because we do.” The “we” she’s referring to is a group of 10 Catholic nuns traveling the country by bus to spread the gospel of tax reform. And the flossing she’s talking about isn’t dental hygiene; it’s a deceptively difficult dance move. “We just read a tutorial last night and practiced in our chairs, but if you know how to do it for real, we’re looking for some teachers,” Sister Mary Ellen notes. Sister Susan, I’m told, has perfected the dance, and she’s hoping to show me. But we’re in a moving bus. The other sisters warn her, laughing. “Don’t break a hip!” “Don’t fall down!” Susan McCarthy, a steadfast Sister of the Divine Compassion, is undeterred. The 73-year-old stands up in front of me to demonstrate, shaking her hips from side to side while her arms wave in an opposite motion. “Something like that?” she grins at me.

On Sunday mornings in black churches across Georgia this October, congregants will gather like they always to do, to pray and worship together. But in the weeks preceding the November 6 election, they’ll be doing something a little bit different: voting by mail, together. At Pulse Church in downtown Atlanta, pastor Billy M. Honor plans to preach a sermon about civic engagement on October 28. “We’ll be talking about voting, the sacred act of voting, how citizenship is a God-given right,” Honor says. “We best exercise that right when we participate in that project.”

The lot doesn’t look like much: Short stacks of tires line a small rectangle of flattened cardboard boxes, all interspersed with bright green vines of invasive kudzu. To Rev. Majadi Baruti, however, it’s a pumpkin patch and future urban farm. The tires are planters for young Sugar Baby pumpkins, the cardboard will keep weeds down and attract worms to fertilize the soil, and the kudzu will work wonders for compost because of its nitrogen content. Two patches of what looks like empty soil will soon sprout flowers, which will then “bring bees and butterflies,” says Baruti.

Nine states allow state-licensed child welfare agencies to refuse to place children with LGBTQ families, if doing so violates their religious beliefs. Some of these laws are facing challenges in the courts. The tension in the resulting cases stems from a fundamental disagreement over who is being discriminated against and who needs protection from the government: the religious agencies providing adoption and foster care services, or the same-sex couples hoping to use them.

In the summer of 2016, Adam Merberg was offered a job as a data scientist at AbleTo, a behavioral health care company based in New York City. After he verbally accepted the job offer, a corporate recruiter sent him an email letting him know the company would be running a routine background check. “Also attached is a confidentiality agreement,” the recruiter wrote. “Please review, complete, sign, and return to me as soon as possible.” The agreement included a non-compete clause prohibiting Merberg from working at any of the company’s competitors for twelve months after leaving. Merberg, who had recently completed a Ph.D. in mathematics, didn’t consider how this might later affect him.

All over the country, crisis pregnancy centers openly lie to patients about what services they offer, often preventing women from making fully informed decisions about their reproductive health. But they’re not the only health-care providers withholding information in this way. Catholic hospitals and affiliated doctors’ offices have long had religious limitations on the reproductive health care they offer — and their patients may have no idea.

Most Americans believe the Equal Rights Amendment already exists, that it’s ancient history. But if anything, the resurgence of the #MeToo movement, by spotlighting the continued second-class treatment of women in our society, shows us that the ERA is more important than ever.

According to Christian ethicist Rebecca Todd Peters, women are continually asked to justify their abortions in response to a default assumption that abortion is morally wrong. This assumption is incorrect, she argues in her new book Trust Women: A Progressive Christian Argument for Reproductive Justice, and it stems from a particular theological framework that values motherhood over the needs, decisions, and desires of individual women. For Peters, the moral status of a fetus is an ethical and theological question that should be asked and answered by women themselves, not by legislators or judges. Her Christian ethic for abortion is not built on Scripture, but rather “a feminist theological perspective that affirms both the goodness and justice of God.” In other words, she’s not interested in telling us what God wants, other than to say that God wants justice, which means moral agency for women.

In 2005, Elana Duffy was an Army interrogator deployed to Iraq when her vehicle was hit by an IED. Duffy was knocked out and bled briefly from her ears. She didn’t feel she was badly injured though, and continued on with her mission. “I didn’t want to get pulled off the road,” she tells Playboy. “My job was my job, I wanted to keep on doing it.” When she started experiencing symptoms like bad headaches, Duffy hid them: “I covered up for as long as I possibly could.” Part of the reason she kept quiet, she said, was the fact that she is a woman. Standing at 5’4” and weighing just over 100 pounds, Duffy had worked hard to gain the respect of the infantrymen she served with. “It took initial weeks or months to prove myself to every platoon out there,” she says. Duffy may be part of a small group of women who have received a Purple Heart, but her experience as a female military service member is quite common. The Service Women's Action Network recently convened a set of focus groups to ask women veterans and service members about their mental health experiences. Nearly all of the groups said they had developed resilience while in the military. But when they dug deeper, the women came to agree it was “fake resilience” that didn’t contribute to their mental well-being.