Today would be the 300th birthday of colonial pastor Jonathan Mayhew—a pastor, citizen, and prophet who articulated a rationale for self-defense by British citizens in North America.

Followers of Christian realism generally share these eight assumptions, which can be found in the works of Reinhold Niebuhr, John C. Bennett, Jean Bethke Elshtain, and others.

Luke Goodrich’s “Free to Believe – The Battle Over Religious Liberty in America” is desperately needed because religious freedom is poorly understood and under assault across America. If it is lost here, can it thrive anywhere else?

The violence against Nigerian Christians has recently entered a new, deadlier phase. Unless conditions on the ground change, Nigeria’s Middle Belt Christians face death or expulsion in many areas.

Simon Polinder and Govert Bujis advance a new school of Christian international relations thinking that they call “The Amsterdam School.” Time will tell if this distinctively Neo-Calvinist international relations approach is possible.

Modern authors tend to view American evangelicals as a monolithic assembly, rarely describing the varying facets of their beliefs. In his book “Swords and Plowshares: American Evangelicals on War, 1937–1973,” Timothy D. Padgett attempts to dispel this misconception.

The Treaty of Versailles, which ended World War I, was signed one hundred years ago this week. What is often forgotten is that this treaty—or better yet, set of treaties—did recognize and advance, albeit in a limited way, the religious freedom of average citizens.

In his State of the Union Address, Donald Trump promoted a vision of American leadership for the twenty-first century.

Observers expected Pompeo’s Cairo visit to defend President Trump’s drawdown in Syria. Instead, Pompeo systematically dismantled the failed Middle East policies of the Obama administration.

There are at least two powerful nationalisms in Europe that are chauvinistic, appropriate religious institutions and identities, and are led by powerful leaders.