Armed assailants attacked two churches in Nigeria’s Kogi State in recent weeks and abducted worshippers, a United Kingdom-based human rights organization focused on international religious freedom reported.

Attackers opened fire as they entered Aiyetoro Kiri in the Kabba-Banu Local Government Area on Dec. 14, disrupting worship at First Evangelical Church Winning All. They subsequently abducted at least 13 worshippers, Christian Solidarity Worldwide reported.

The Dec. 14 abductions marked the second attack on a church in Kogi State within two weeks. On Nov. 30, militia disrupted services at the Cherubim and Seraphim Church in Ejiba, abducting the pastor, his wife, a visiting preacher and several church members.

Speaking on Channels Television’s “Morning Brief” program, Kingsley Fanwo, the commissioner for information and communication in Kogi State, said local hunters engaged in a fierce gunfight with the assailants in the Dec. 14 attack.

“Our local hunters, who serve as the first line of defense, resisted them strongly,” Fanwo said. “In the exchange of fire, four bandits were neutralized, while several others escaped with gunshot wounds.”

Fanwo reported the Kogi State governor mobilized a joint security task force including local hunters and the police, as well as the Nigerian Army’s 12th Brigade, the Department of State Services, and the Nigeria Security and Civil Defense Corps.

The joint task force is searching the Ejiba forest, seeking to locate the abducted individuals, he added.

Daily Trust reported Nigeria’s House of Representatives called on Kayode Egbetokun, the inspector general of police, to deploy security personnel to identified “hotspots” along high-risk routes—particularly on the highway between the federal capital of Abuja and the Koji State capital of Lokoja—during the Christmas season to ensure the safety of travelers.

‘Increased attacks as Christmas approaches’

Scot Bower, chief executive officer of CSW, lamented the Nigerian government’s failure to “provide swift intervention and protection to its citizens”—particularly the nation’s Christian population.

“While CSW welcomes and echoes the call of the National Assembly for the deployment of security to vulnerable roads, we urge the Nigerian authorities to go further still by ensuring the safety of churches in areas experiencing increased attacks as Christmas approaches,” Bower said.

“Government at both the state and federal level must work together to ensure Christians and their communities are protected, particularly in longstanding hotspots such as Benue, Plateau, Taraba and southern Kaduna, and in emerging ones, such as Kogi and Kwara States.”

On Nov. 26, Nigerian President Bola Ahmed Tinubu declared a national security emergency in light of a surge in violence and abductions. Tinubu ordered the police to recruit 20,000 officers, in addition to 30,000 he had authorized earlier, and to use National Youth Service Corps camps as training depots.

‘Stop the denial and blame game’

However, while Nigerian government officials acknowledge the problem of violence, they continue to deny Christians are targeted.

In an October interview with the Baptist Standard, Mohammed Idris Malagi, minister of information and national orientation for Nigeria, insisted: “It is sad that this has been characterized as a religious conflict. We don’t believe that it is. It never has been a religious conflict. It actually is an extremist conflict.”

Joseph John Hayab, a Baptist pastor and chairman of the Christian Association of Nigeria in the northern states and Federal Capital territory, called that denial “a contributing factor to the lack of good success in the fight against terrorists.”

Hayab pointed to “overwhelming evidence” of the killing and persecution of Christians in Nigeria.

“Nigeria’s government should simply stop the denial and blame game and face this evil with all their might,” Hayab wrote in an email to the Baptist Standard. “The sponsors of the terrorists are not spirits and can be arrested if the government is serious.”

In late October, President Donald Trump declared Nigeria a Country of Particular Concern—a designation reserved for nations that engage in or tolerate systemic, ongoing and egregious violations of religious freedom.

(RNS)—As more people move away from regular attendance in religious institutions, they are moving toward individual spiritual exploration and “secular supernaturalism,” the latest findings from the Baylor Religion Survey reveal.

That brand of supernatural belief doesn’t involve God or gods, but it could involve anything from internet rituals to palm reading—activities researchers are categorizing as “magic.”

 “In general, we conceptualize secularity and religiosity as separate spheres. Now, in reality, of course, that’s not true,” said Baylor sociology professor Paul Froese.

Froese gave a presentation on “Who Believes in Magic? The Relationship between Magical Beliefs, Traditional Religion, and Science” at the annual meeting of the Society for the Scientific Study of Religion and the Religious Research Association in Minneapolis.

Who believes in what?

The Baylor findings from the survey of 1,812 American adults in early 2025 show significant differences between the religiously interested and the religiously indifferent, especially around more traditional beliefs.

For example, 80 percent of respondents who were interested in religion believe in angels and in heaven, compared with 55 percent and 53 percent of those not interested in religion.

Almost 7 in 10 (69 percent) of those interested in religion believe in hell, compared with 43 percent of the religiously uninterested.

But similar percentages of both groups believe in ghosts (53 percent of religion-interested and 50 percent of religiously indifferent) and the possibility of talking to the dead (48 percent of religion-interested and 46 percent of religiously indifferent).

Jen Buzzelli, 57, a former Catholic who describes herself as “nonreligious and agnostic,” said in an interview that the Baylor findings resonate with her.

“There must be a section of overlap where we share beliefs in our different camps,” she said, adding that she has “a little bit of an open heart” to the inexplicable.

Buzzelli believes in evil and divine healing, and the ability to communicate with the dead, but not in heaven, angels, demons, Satan or hell—all part of the inquiry in the Baylor study, whose survey was written by the university’s scholars and administered by Gallup.

Interest sparked by loss of loved one

The film and television executive in Brooklyn, N.Y., describes herself as being fascinated by the 1988 bestseller Many Lives, Many Masters, a book by a psychiatrist about past-life therapy, which she read as she grieved her father’s sudden death almost two decades ago.

“It gave me hope to think that his spirit was still alive out there somewhere, and that maybe we will meet again,” said Buzzelli, who also recalled lights flickering or exploding shortly after the time of his death.

“Even though that book wasn’t about heaven or hell or the afterlife, it just showed there’s a whole ’nother realm out there that we don’t know about.”

Lila Wilson, also 57, was baptized Catholic but grew up in an agnostic household and attends an Episcopal church service when she visits her mother. Never a Bible reader, Wilson said she gained her understanding of Christianity by reading The Chronicles of Narnia as a child.

“My understanding of anything beyond the Earth is sort of amorphous,” said the data analyst from Texas. “So, to think we’re putting these structures on that—that seems a little bit off to me.”

Like Buzzelli, Wilson said she began a journey after the loss of a close relative—in her case, her mother-in-law.

“I just was like, where did she go? And I was looking for any way to figure it out,” said Wilson, who met with psychic mediums and has read about and watched documentaries on near-death experiences.

‘Energy that we don’t understand yet’

Now, she wonders if learning about ghosts and near-death experiences may be a different avenue to achieve what one might through attending church.

“I believe in energy that we don’t understand yet,” Wilson said, noting other people may label that as belief in the paranormal. “That’s my belief system.”

About two-thirds of surveyed Americans (64 percent) would be disinclined to buy a house where there had been a murder. That discomfort held whether respondents were interested in religion (64 percent) or not (62 percent), the Baylor Religion Survey demonstrated.

Both Buzzelli and Wilson said they’d have some discomfort buying a house where someone had been murdered.

Increase in magical thinking

In a November interview, Froese, director of the Baylor Religion Survey, said popular characters from the past, such as the 1960s depiction of Mr. Spock on the original “Star Trek” series, may have given the impression secularity is purely rational and has nothing to do with the supernatural.

“Most people have some sense of some supernatural stuff going on. Superstitions are very routine,” he said. “It’s a continuum. You’re either kind of closer to this secular ideal, or you’re closer … to a religious ideal.”

Froese said the findings may reflect a greater interest in the pursuit of secular, seemingly magical thinking as some move away from traditional religious beliefs around the supernatural. What once may have been labeled “paranormal” by some could become normalized.

“As we see a decline in church membership, we see a decline in trust of church organizations; then we’re seeing a rise of magic,” he said.

“And I think part of that has to do with the internet and just, essentially, it’s a much more individualistic, transactional kind of thing. And so, I think that the future is maybe we’re going to have more magic belief and less traditional religious belief.”

KADUNA, Nigeria (BP)—Nigerian church leaders insist Christians in their country are persecuted for their faith, rejecting a growing narrative that violence in their country is not religion-based.

Nigerian President Bola Ahmed Tinubu’s Nov. 26 declaration of a national security emergency in response to growing violence there is only “window-dressing,” speakers said, and does not indicate the government will work to end Christian persecution.

In a Dec. 16 global briefing hosted by leading religious freedom advocate Open Doors International, journalist and researcher Stephen Kefas of Kaduna, Abuja House of Representatives member Terwase Orbunde, and human rights attorney, journalist and professor Jabez Musa verified atrocities committed against fellow Christians in Nigeria’s Middle Belt and in the nation’s north.

Refuting the Nigerian government narrative

When U.S. President Donald Trump redesignated Nigeria a Country of Particular Concern for committing or failing to stop egregious religious freedom violations, government officials insisted Christians are no more persecuted in Nigeria than Muslims.

The speakers at the global briefing refuted the narrative, confirming violence through research and personal stories of persecution. They discredited reports that violence in Nigeria’s Middle Belt is driven by a centuries-old land-rights dispute between Christians and Fulani herdsmen.

“I can say with all sense of responsibility that, indeed, Christians have been persecuted in Nigeria, and there are so many documented evidences that point to that fact that they have been persecuted in the country,” said Kefas, founder of the Middlebelt Times and a senior analyst for the Observatory for Religious Freedom in Africa.

“No matter how objective you want to be, no matter how conservative you want to be, you cannot put away that fact.”

Christian communities overrun by terrorists

Kefas, a journalist and former political prisoner who has reported on violence in the Middle Belt for more than 15 years, said Christian communities have been overrun by Islamist terrorists who have destroyed churches, abducted and killed Christians and left communities impoverished by demanding ransoms, destroying property and confiscating belongings.

While other religions exist in the Middle Belt, Kefas said, “only Christians are being targeted” there. What’s more, in the Muslim-majority north, where 12 states are governed by Sharia Law, the few Christians in the region suffer more casualties than moderate Muslims.

“How do you explain that?” Kefas asked. “What I’ve documented in the last 15 years as a journalist on the ground, I can tell you that indeed, there is an ongoing persecution against Christians in Nigeria.”

Violence intensified in Nigeria’s north with the emergence of Boko Haram in 2009, a terrorist group with ties to the Islamic State that has spurred the formation of other factions focused on violence against Christians.

“The group’s brutal tactics, including bombings, kidnappings, abductions, rape and forced marriages and killings, intensified, which have since disproportionately affected Christians and other vulnerable groups,” Musa said.

“Literally, Boko Haram prohibits and hates anything Western, particularly education, and Christianity is viewed by them as a Western culture which must be crushed.”

Musa described as conservative his estimate of Boko Haram killing more than 50,000 Christians in the northeast in the past 15 years, with hundreds of thousands of others displaced and forced to flee the region.

Heavily armed militant groups target Christians

Of the 4,476 Christians killed worldwide for their faith in 2024, the majority of them, 3,100, were killed in Nigeria, Open Doors reported in its 2025 World Watch List.

Militant Fulani, the Islamic State-West Africa Province, Lakawara and the newly emerging Mahmuda are active terrorist groups targeting Christians nationwide, advocates have said, with Genocide Watch reporting at least 62,000 Christians were killed in Nigeria between 2000 and 2020 because of their faith.

Today, militant Fulani are several times more deadly than Boko Haram and are armed with AK-47s and machine guns, Musa said. An ORFA report Kefas authored supports Musa’s claim.

Nigerians in the Middle Belt are offended by the narrative that violence in the mostly Christian region is driven by an age-old land dispute between Christians and Fulani, leaders said.

Attacks coincide with Christian holy days

They pointed out Christians and Fulani lived amicably there before terrorist attacks began. And those killed are Christians, indicating Christians are not attacking Muslims, but only vice versa.

“Land is the least of the things,” Orbunde said. “That may be what they ultimately want, to take the land, but first is to destroy the people. And because they are Christians, we cannot separate that fact.”

Terrorists attack churches and plan their attacks to coincide with holy days, the leaders said, pointing out Middle Belt attacks at Christmas for several years, and deadly attacks at Easter in 2025 in the Middle Belt and north.

Kefas cited research and interviews he has conducted in at least 70 majority-Christian villages where Fulani lived peaceably alongside Christians for decades before terrorism spread.

“It’s the same thing we see all over the world. It happened in Australia a few days ago, when a particular people were having something they wanted to celebrate, and then you have terrorists come and kill them,” Kefas said, referencing the Dec. 14 slaughter of Jews celebrating Hanukkah at Bondi Beach. “So, I think it’s the same thing.”

JERUSALEM (RNS)—In 2023 and 2024, Israeli tour guide David Ha’ivri didn’t offer his popular English-language Hanukkah or Christmas tours.

Tourism had plummeted after the Oct. 7, 2023, Hamas massacre and the start of the Hamas-Israel war, when nearly every international airline canceled flights to Israel.

But in the past few months, and especially after the shaky October ceasefire, tourism to Israel and the Bethlehem region of the West Bank has picked up, along with Israel’s national mood.

‘We are an optimistic people’

In fact, Ha’ivri once again is offering Hanukkah tours for overseas visitors and English-speaking locals. The eight-day Festival of Lights began Dec. 14 at sundown and runs through Dec. 22.

“The airlines are reestablishing their service, and I think that’s a good barometer that people are prepared and eager to visit Israel,” said Ha’ivri, whose Christmas tours remain paused until more pilgrims return.

“The mood here has changed. A lot of Israelis who were army reservists are mostly back at home with their families. We feel we’re getting back to a more normal atmosphere.

“We are an optimistic people. We know bad things can happen, but we want to believe that there are good things ahead of us.”

‘Light up the night’

After two years of war and heartbreak, the ceasefire—despite violations—has given some hope that the war will end in the foreseeable future.

While residents recognize hostilities could escalate, the atmosphere in Jerusalem and Bethlehem is palpably more festive for the holidays this year, with a full schedule of public holiday bazaars, concerts and events.

Many of the activities, once canceled out of respect for grieving families or because no one had the heart to celebrate, have returned.

That’s especially true for social events timed for Hanukkah, which coincides with Jewish schools’ winter break in Israel.

“For two long years we kept saying, ‘We will dance again.’ Now—finally—we get to come together, light up the night, and move as one,” reads an invitation for a public dance party scheduled for the fifth night of Hanukkah.

Celebrating Christmas publicly again

And, for the first time since the start of the war, many Christian communities in Israel and the West Bank are celebrating Christmas publicly.

In 2023, Holy Land church leaders asked their congregations “to set aside unnecessary celebrations.” They spoke against putting up Christmas decorations and hosting concerts, markets and the outdoor lighting of Christmas trees out of solidarity with suffering Palestinians in Gaza.

A year later, the church leaders reversed their decision, but last year’s celebrations were mostly indoors and revolved around family and prayer.

This year, though, Cardinal Pierbattista Pizzaballa, the Latin Patriarch of Jerusalem, encouraged locals and other Catholics around the world to openly celebrate Christ’s birth in the Holy Land. Christian businesses have been especially hard hit by the dearth of pilgrims because they rely heavily on tourism for their livelihoods.

Hope present though pilgrims are few

At the Notre Dame of Jerusalem Center, a Catholic guesthouse and meeting place across the street from the Christian Quarter of the Old City of Jerusalem, a tall decorated Christmas tree graces the entrance. A large Nativity scene and another shimmering tree await visitors in the festively decorated lobby.

Asked whether Christmas feels different this year, Yousef Barakat, the center’s director, said, “Yes and no.”

“For two years we didn’t make any decorations, just prayers in the churches,” he said. “But the patriarch told us we must create Christmas joy for the children. They deserve to be happy.”

At the same time, Barakat said, “there are almost no pilgrims” this year. Although hotel occupancy is “very low” in both Jewish-majority West Jerusalem and Arab-majority East Jerusalem, he said “we are more dependent on pilgrims from outside the country” than West Jerusalem hotels that cater to both Jewish and non-Jewish tourists.

Before the Hamas attack, Notre Dame employed 180 people. Today that number is 75.

“Still, the ceasefire is giving us hope,” Barakat said. “We are hosting a charity bazaar and a concert by a Christian band. You can feel the difference between now and two years ago.”

Lighting a candle of hope

Nabil Razzouk, a Coptic Christian tour guide who lives in Jerusalem, has not led a tour group since the Hamas attack on Oct. 7.

“I had hoped some groups would come this Christmas, but I waited until the end of November, and when no bookings came, I flew to Vienna, where I’m being hosted by relatives,” Razzouk said in a phone call from Austria. “My earliest booking is with a pastor who is bringing a group from America this spring.”

Just inside the entrance to the Christian Quarter on the third Sunday of Advent, laborers and vendors were racing to complete the preparations for the return of the Christmas market. The thud of hammers mixed with the sounds of Western Christmas songs.

“We hope the war is finally finished and that we’ll have a marvelous Christmas this year,” said Daoud Kassabry, director of the Collège des Frères Catholic school in the Christian Quarter, as he prepared for the public Christmas tree lighting at his school as sundown approached.

“Today, we are lighting the third candle of the Advent season,” he said. “It is the candle of joy and hope.”

NASHVILLE (BP)—Federal Judge William Campbell has canceled the jury trial between David and Mary Sills and the Southern Baptist Convention set for Feb. 10, 2026, calling for it to be rescheduled.

Campbell’s order came late Dec. 15, citing eight pending motions for summary judgment in the case.

“On or before January 15, 2026, the parties shall file a joint notice with agreed proposed trial dates in second half of 2026,” the order said.

Sills filed suit in November 2022, alleging “defamation, conspiracy, intentional infliction of emotional distress, negligence and wantonness concerning untrue claims of sexual abuse.”

Sills carried on a long-term sexual relationship with a former student, Jennifer Lyell. Lyell, a former Lifeway executive, alleged the relationship was abusive. Sills claims it was consensual.

Sills named in Guidepost Solutions report

Guidepost Solutions named Sills in a May 2022 report, based on its investigation of alleged mishandling of sexual abuse claims by the SBC Executive Committee.

Lyell, 47, died in June, days after she suffered a stroke at her home in Tennessee.

In September, attorneys for Sills indicated they no longer would seek damages against Lyell’s estate.

Guidepost Solutions also is named as a defendant in the suit, along with Southern Baptist Theological Seminary, its president Al Mohler, former SBC presidents Ed Litton and Bart Barber and former SBC Executive Committee representatives Willie McLaurin and Rolland Slade.

Howard Payne University student Alexandria Martinez has been awarded a scholarship by the Independent Colleges and Universities of Texas and the Council of Independent Colleges and United Parcel Service. Martinez is a senior nursing major from Lubbock. She is a member of Delta Chi Rho, a Christian sorority on campus.

B.H. Carroll Theological Seminary at East Texas Baptist University announced the establishment of its first endowed scholarship, made possible through an estate gift from longtime Texas Baptist pastor, educator and friend of the seminary, Jimmie Nelson. The Jimmie Nelson Endowed Scholarship will support students enrolled in Carroll’s Ph.D. program, continuing Nelson’s lifelong investment in ministerial education. Nelson, remembered widely for his decades of pastoral leadership, teaching ministry and dedication to theological preparation, served Texas Baptist churches more than 60 years. He pastored congregations across the state, taught future ministers, and devoted his life to strengthening the church through faithful preaching and mentoring.

Houston Christian University celebrated 325 graduates in three commencement ceremonies on Dec. 13. At the ceremonies, 181 bachelor’s, 132 master’s and 12 doctoral degrees were awarded, bringing HCU’s total degrees granted to 27,899 in its 65-year history. In addition to prayers, special music and Scripture readings led by graduates, HCU President Robert Sloan delivered a commencement sermon from Luke 2:4–14. He commissioned the graduates to remember the sense of joy and relief they experience in the celebration of their commencement and in their celebration of Christmas to prepare them for a life of joyful faithfulness in anticipating Christ’s return.

(RNS)—Americans who had a positive religious experience as kids are most likely to keep the same faith as adults. Those who had negative experiences are most likely to change faiths or give up on religion.

And while a majority (56 percent) of Americans still identify with their childhood faith, a third (35 percent) have switched—including 20 percent who now say they have no religion.

Those are among the findings of a new report from Pew Research Center, based on data from Pew’s 2023-24 U.S. Religious Landscape Study and a survey of 8,937 American adults conducted between May 5 and May 11.

Researchers asked Americans what religion they’d been raised in as well as their current religion, then asked those who switched or left their childhood faith about why things changed. They also asked Americans who are religious why they remain part of that faith.

Nine percent indicated they weren’t raised in a religion and don’t have one today either.

For this study, released Dec. 15, changing from one brand of Protestantism to another did not count as switching faiths.

Childhood experiences matter

The study found 86 percent of Americans were raised in a religion, but those who stayed tended to have a different experience from those who left.

“Our data shows that the nature of their religious experiences as children—that is, whether they were mostly positive or negative—plays a significant role in whether they stay in their childhood religion as adults,” the study’s authors wrote.

Eighty-four percent of those who had a positive experience as children stayed in the same faith when they became adults, while 69 percent of those who had a negative experience now have no religion, according to the report.

Americans who grew up in what Pew called “highly religious” homes were more likely to keep their childhood faith (82 percent) than those raised in homes with “low levels of religiosity” (47 percent).

Those most likely to keep their childhood faith were Hindus (82 percent), followed by Muslims (77 percent), Jews (76 percent), those with no religion (73 percent), Protestants (70 percent), Catholics (57 percent), Latter-day Saints (54 percent) and Buddhists (45 percent).

Most who change religion do it early

Most switching between faiths comes before people turn 30 years old, according to the report. Of those who switched religion, 85 percent did so before age 30, including 46 percent who switched as teenagers or children.

About half of Americans (53 percent) who no longer claim a religion, known as nones, after growing up religious did so by age 18. Of those who switched religions, about 3 in 10 did so as teenagers.

Americans who stick with their childhood faith do so because it works for them, according to the report.

Many cited their faith’s beliefs (64 percent) as the top reason they retained their faith, along with having their spiritual needs met (61 percent) or finding meaning in life (51 percent) through faith.

Only about a third (32 percent) said the faith’s social or political teachings are important reasons to keep their faith.

Those who find spiritual fulfillment tend to stay

Protestants (70 percent) and Catholics (53 percent) were more likely to indicate their faith’s teachings were an important reason to stay, compared to Jews (45 percent).

Protestants (65 percent) and Catholics (54 percent) were also most likely to say their faith fulfills their spiritual needs.

Jews were more likely to cite a sense of community (57 percent) or their faith’s traditions (60 percent) as why they stay with their religion.

Few Americans say they stay in their childhood faith out of a sense of religious obligation, including 33 percent of Jews, 30 percent of Catholics and 24 percent of Protestants.

What prompts the nones to leave?

Many of those who left their childhood faith and now have no religion say they don’t need religion and don’t believe, the survey suggests.

Among the most important factors were they stopped believing their faith’s teachings (51 percent), religion was no longer important to them (44 percent), and they gradually drifted away (42 percent).

Scandals involving religious leaders (34 percent), unhappiness about social and political teachings (38 percent) or the way the religion treats women (29 percent) were also factors.

Researchers also asked those who have no religion about why they are not affiliated with a faith.

Among the most important reasons were they feel they can be moral without a religion (78 percent), they question religious teaching (64 percent), and they don’t need religion to be spiritual (54 percent). About half said they don’t trust religious organizations (50 percent) or religious leaders (49 percent).

About 30 percent of Americans say they have no religion—a figure that has remained constant since 2020.

The report found about 3 percent of Americans who were raised without any religion now identify with a faith—largely for the same reasons as religious Americans. They embrace their new faith’s beliefs (61 percent), say the faith meets their spiritual needs (60 percent) and say the faith gives their life meaning (55 percent).

Parents polled about practices

As part of the study, researchers also looked at the religious practices of children in the United States from the viewpoint of their parents. Just under half of parents with kids under 18 said their children say prayers at night (46 percent), say grace at meals (43 percent), read religious stories (43 percent), or attend services at least monthly (43 percent).

Protestant parents (61 percent) were most likely to say their children attend services monthly. They are also most likely (35 percent) to say their children are being raised in a highly religious household.

Nones are least likely to say their children attend services monthly (7 percent) or are being raised in a highly religious household (1 percent).

Mothers (39 percent) are about twice as likely as fathers (17 percent) to say they play the primary role in teaching their kids about religion, according to the study.

Texas no longer is the national capital of capital punishment, but it still is among the handful of states responsible for about three-fourths of the executions carried out in 2025, a report from the Death Penalty Information Center revealed.

With 18 executions carried out this year and another scheduled this week, Florida was responsible for more than one-third of the executions nationwide, according to the center’s report, “The Death Penalty in 2025: Year End Report.”

Florida, Alabama, South Carolina and Texas combined accounted for 72 percent of all executions in the United States in 2025, the report noted.

The Death Penalty Information Center reported 46 prisoners executed in 11 states in 2025, with two more scheduled: Stacey Humphreys in Georgia on Dec. 17 and Frank Athen Walls in Florida the following day.

“The increase in this year’s execution numbers was caused by the outlier state of Florida, where the governor set a record number of executions,” said Robin Maher, executive director of the Death Penalty Information Center.

“The data show that the decisions of Gov. DeSantis and other elected officials are increasingly at odds with the decisions of American juries and the opinions of the American public.”

The center reported public support for capital punishment at the national level is at its lowest point in five decades at 52 percent. Polls also show generational differences, with a majority of people younger than 55 disapproving of the death penalty.

Texas put five prisoners to death in 2025

Texas executed five Death Row prisoners in 2025: Steven Nelson, Richard Tabler, Moises Sandoval Mendoza, Matthew Johnson and Blaine Keith Milam.

Two other men—David Wood and Robert Roberson—were scheduled to be put to death but received stay of execution orders from the Texas Court of Criminal Appeals.

The Texas Coalition to Abolish the Death Penalty also issued its annual report, “Texas Death Penalty Developments in 2025: The Year in Review,” on Dec. 15.

“After decades as the nation’s death penalty pariah, Texas was not the lead executioner this year. … Yet the state continues to waste millions of taxpayer dollars in the pursuit of capital punishment while glaring problems with its application persist,” the report states.

This year, Texas judges set the fewest execution dates in at least 30 years, and prosecutors increasingly waived the death penalty in capital murder trials due to costs and the lengthy and uncertain legal process, the coalition reports.

Embracing ‘mercy and reverence for human life’

John Litzler, public policy director for Texas Baptists’ Christian Life Commission, said he was encouraged by “what appear to be declines across the board of both executions and new death penalty sentences in Texas.”

“The history of capital punishment in Texas is fraught with prejudice, disproportionality and error,” Litzler said. “For that reason, the reduction of capital punishment sentences carried out in Texas shouldn’t be viewed as a rejection of justice, but a state that embraces both mercy and reverence for human life.

“As Texas Baptists continue to share their beliefs that all human life is sacred because every person is made in the image of God, I expect the number of executions in our state to continue to decrease. That’s because living in a community and state that values human life compels us to approach potential death sentences with humility and restraint.

“This is reflected in the practices of our district attorneys who are seeking the death penalty as a punishment less often and also in the decisions of our juries who are more often choosing life without parole as a criminal sentence, even with capital punishment as an option.”

This year, prosecutors in only two Texas counties pursued death sentences, the coalition report notes.

“In Texas, whether a person receives a death sentence continues to be driven not by the underlying crime, but by geography,” the report states. “Only prosecutors in Harris and Tarrant counties pursued new death sentences in 2025, with juries sending three men to death row while rejecting the death penalty in a fourth case.”

‘Past time to kill the death penalty’

Death sentences in Texas have fallen from 48 in 1999 to single digits each of the past 11 years, the report notes.

The coalition report urges policy makers “to examine the collective costs of capital punishment and to follow the lead of Texans who are increasingly abandoning the death penalty as a path to justice.”

“It is well past time to kill the death penalty,” said Stephen Reeves, executive director of FaithWorks, formerly known as Fellowship Southwest. “While the decrease in executions and new sentences in Texas is encouraging, it only highlights the arbitrary and capricious nature of the punishment.

 “Even seldom and random state vengeance carried out on the poor, unlucky, marginalized and forgotten members of society does nothing to make us safer and is simply cruel and unjust. Let’s finally abolish the death penalty and get Texas out of the ineffective, expensive and immoral business of killing our citizens.”

Nan Tolson, director of Texas Conservatives Concerned About the Death Penalty, called the death penalty, “a wasteful and expensive system with life or death consequences.”

Costs involved in carrying out an execution—including investigations, trials, appeals, prolonged incarceration and the execution itself—make the death penalty two to three times more expensive than a sentence of life without parole, said Tolson, a Baylor University graduate.

“Texas should embrace a vision of justice that leaves the death penalty behind and reallocates limited public resources to measures proven to improve public safety,” she said.

Texas policymakers need to “examine the collective costs of capital punishment”—including the moral cost of people being executed for crimes they did not commit, she added.

“As conservatives, we don’t trust the government to deliver our mail on time, much less get convictions right all the time in death penalty cases,” Tolson said.

Ben W. Mieth Jr., supporter of global missions and Wayland Baptist University, died Dec. 8 in Glen Rose. He was 92. He was born on May 9, 1933, in Fort Worth to Ben and Ruth Mieth. His first experience in international missions came when he participated in a short-term, church-to-church partnership mission trip to Japan. The four teams from Baptist churches in West Texas saw 1,000 people make professions of faith in Jesus Christ. Mieth was convinced the same approach would work in Mexico. So, he worked with pastors in the Ojinaga area to partner with Texas Baptists in Vacation Bible Schools and evangelistic outreach. The initial mission trip resulted in 1,500 professions of faith in Christ and led to subsequent invitations to other areas in Mexico. Mieth and others at First Baptist in Seminole established the global missions and evangelism initiative as a nonprofit organization, forming International Crusades. The organization rebranded itself as International Commission in 2000. Mieth served on the Wayland Baptist University board of trustees from 2018 to 2022. His philanthropic gifts to the university included a $2.5 million donation to Wayland’s nursing education program in San Antonio and a $1 million commitment to improvements in Wayland’s Plainview campus. “Ben Mieth was an extraordinary man whose life reflected deep faith, strong character, and servant leadership,” said WBU President Donna Hedgepath “Wayland is a better place because Ben followed the Lord’s call with boldness and obedience. We praise God for his life and the eternal impact of his ministry.” He was a longtime member of First Baptist Church in Glen Rose. Mieth was preceded in death by his sister, Nellie Helen Mieth Flanary, and by his wife of 71 years, Bertha Dell Mieth on April 9, 2025. He is survived by daughter Debra Cavett and her husband Rodney; daughter Miki Martin and her husband Woody; son Bennie Mieth and wife Elaine; nine grandchildren; and 20 great-grandchildren. Visitation with the Mieth family is scheduled from 1 p.m. to 3 p.m. on Dec. 20 at First Baptist Church in Glen Rose. A memorial service will be at 10 a.m. on Dec. 27 at First Baptist in Glen Rose. In lieu of flowers, memorial gifts can be made to the First Baptist Church Glen Rose Building Fund or to the International Commission.

DALLAS—The House Ways and Means Committee unanimously voted to advance the Clergy Act, H.R. 227, which would provide ministers who opted out of Social Security a one-time window to opt back in.

The bipartisan legislation was reintroduced in the U.S. House of Representatives by California Congressmen Vince Fong and Mike Thompson, and has gained the support of several co-sponsors.

The legislation is supported by GuideStone Financial Resources of the Southern Baptist Convention and other leaders from a wide variety of large and historic denominational benefit boards.

“At GuideStone, we believe this is a positive step honoring those who faithfully serve in our churches and communities by helping them prepare for a more secure future,” GuideStone President Hance Dilbeck said.

Create a two-year window

The Clergy Act would create a two-year window beginning in 2029 that would allow eligible ministers who have opted out of Social Security to revoke their exemption and begin contributing.

Ministers still must meet the standard 10-year contribution requirement to earn full retired-worker benefits, receiving benefits proportional to their contributions.

The bill would require both the Internal Revenue System and Social Security Administration to submit a plan to Congress outlining their strategy to inform ministers of their eligibility to re-enroll.

Many ministers, against their best interest, choose to opt out of Social Security, often due to immediate financial concerns and inaccurate advice, Dilbeck noted.

“Ministers who opt out of Social Security trade the short-term benefit of lower taxes for the security of ongoing retirement and insurance benefits, including benefits for their families should they die young,” he said.

“GuideStone supports this legislation and will work to inform our members and ministry partners of how to opt back in should this legislation become law.”

Rep. Fong’s office reported the last time Congress offered an opt-in window for ministers who had previously opted out of Social Security was in 1999. Periodically, Congress has approved these limited re-enrollment windows with bipartisan support.

Companion legislation has been proposed in the U.S. Senate with Alabama Sen. Katie Britt and New Hampshire Sen. Maggie Hassan as co-sponsors.

MOSCOW, Idaho (FāVS News)—In 1977, Doug Wilson stepped behind the pulpit of a small Pullman, Wash., church for the first time. The 24-year-old Navy veteran, now armed with a guitar, had been leading worship at the 2-year-old congregation when the church’s lead preacher left unexpectedly.

Wilson had no grand vision of building a movement, or that Christ Church, as it came to be called, would one day be the most scrutinized congregation in America.

“There’s no real objective explanation for it,” Wilson, now 72, said of his church’s moment in the national spotlight in a recent interview. “I think it’s the hand of God.”

But critics say that Christ Church’s renown has less to do with the Almighty than with Wilson’s dedication to Christian nationalism and his ties to like-minded officials in the Trump administration and among its allies.

Secretary of Defense Pete Hegseth has attended a Christ Church-affiliated congregation in Tennessee and has amplified Wilson’s most controversial views, including his argument that women should not be allowed to vote. In the space of a month in April 2024, Wilson was interviewed by Tucker Carlson and Charlie Kirk on their respective podcasts.

Christ Church has also had a powerful effect on its own community, drawing approximately 3,000 of Moscow’s population of 25,000, as well as on the conservative Christian world, through a network of affiliated churches, schools and media platforms spanning the globe.

“What’s happening here is we’re punching way above our weight class,” Wilson said. “And so if you looked at everything on paper, none of this should be happening.”

Gradual change in theology

When Wilson began pastoring in 1977, he embraced the theological framework of his Jesus People roots—contemporary worship. That changed in 1988, when he encountered what he considered a dangerous theological drift in the congregation.

“Someone in the community started teaching what’s called openness of God theology,” Wilson recalled, referring to a view that God doesn’t fully know the future. “That appalled me.”

His search for a theological response led him to Reformed theology and John Calvin’s teachings on God’s sovereignty.

“I started reading … went down the wormhole and became a Calvinist in ’88,” Wilson said. The congregation followed his shift.

By 1993, Wilson had also embraced paedobaptism—baptizing infants—and Presbyterian church governance.

In 1998, he formalized relationships with two sister congregations in Washington state to create what became the Communion of Reformed Evangelical Churches, which has grown to approximately 170 congregations as far away as Eastern Europe, the Philippines and Japan.

Extending influence, sparking controversy

Wilson extended his influence through the Logos School, founded in 1981, launching what became the nationwide classical Christian education movement. The Association of Classical Christian Schools, which emerged from that effort, now represents hundreds of schools across the country.

In the 1990s, Wilson established Canon Press, a publishing house; New St. Andrews College, a Reformed Christian liberal arts institution; and Greyfriars Hall, a ministerial training program.

Wilson came to national attention in 2003, when he organized a conference at the University of Idaho at Moscow about revolutions throughout U.S. history.

Some in the community picked up on a booklet titled “Southern Slavery, As It Was” that Wilson had co-authored some years earlier arguing that slavery, besides being allowed for in the Bible, was not as harsh in the antebellum South as is commonly portrayed.

Soon the campus and downtown Moscow were plastered with flyers referring to Wilson’s university event as a “slavery conference.”

Pattern of taking provocative stands

The national media picked up the story, sparking protests, but Wilson showed an unwillingness to back down from controversy, and in the decades since he has established a pattern of provocative statements on race, gender and sexuality.

He made national news again during the COVID-19 pandemic, when he and other church members gathered maskless at Moscow City Hall in what Wilson termed “civil disobedience” against public health orders. His blog readership expanded dramatically, and his views on politics, culture and theology became more widely known.

“It was COVID that sort of kicked us into the mainstream across topics,” Wilson said.

Christ Church’s profile in the national debate is at odds with its relationship with its neighbors. The church has steadily acquired properties along Moscow’s Main Street, drawing protests from residents. Church members, meanwhile, own restaurants, coffee shops, a brewery and other establishments.

Local resistance

In May, library board candidates who espoused Christ Church values lost decisively. In November, three candidates backed by Liberty PAC—a political action committee funded primarily by Christ Church elder Andrew Crapuchettes’ company, 3100 Capital LLC—were defeated in races for mayor and City Council.

One council candidate, John Slagboom, who attends All Souls Christian Church, took offense at suggestions he was tied to Christ Church.

“What Liberty PAC did was totally out of my control,” Slagboom said.

Wilson responded by saying, “Basically, anybody who’s even mildly conservative and a Christian is going to be tagged as a kirker, whether they are or not,” using the local term for a member of the church.

Civil rights group voices concern

Moscow’s resistance may reflect an inherent weakness in Wilson’s strategy, said Kate Bitz, a senior organizer at the Western States Center, a civil rights organization that tracks organized bigotry in the Pacific and Inland Northwest.

Wilson’s Christian nationalism, said Bitz, “is an inherently anti-democracy movement that does not care for religious freedom, and that, in fact, would like every church in town to bend to their exact interpretation of the Bible.”

The Western States Center has tracked organized bigotry in the region since the 1980s—from Aryan Nations compounds to paramilitary movements to today’s Christian nationalist organizing. Wilson fits within that continuum, Bitz said, pointing to his history of defending aspects of chattel slavery and his statements about LGBTQ+ people and gender roles.

Wilson’s rhetoric about “bringing faith into the public square” or “defending religious freedom” may obscure authoritarian aims, she said, but once voters understand that ultimate goal, the message loses appeal, even in conservative areas.

Wilson explains his strategy

But Wilson explains his strategy through a concept he’s promoted for years: “assuming the center” or “acting with authority before you actually have any,” he explained. It’s a move that capitalizes on what Wilson sees as a vacuum created by faltering mainstream institutions.

Never has the strategy seemed to pay off more than now.

“If Kamala (Harris) had been elected, there would have been virtually no evangelical Christians in the administration,” Wilson said. “With (Donald) Trump in the White House, the administration is crawling with them.”

To maximize his footprint in Washington, Wilson planted a church there this year, introducing what Wilson critic Kevin DeYoung called “the Moscow mood”—cultural engagement “with a spirit of … having fun while you’re doing it.”

Wilson maintains that he is focused more on changing the culture of the capital, rather than partisan campaigning.

“We have a political agenda, but not a partisan, right-this-minute agenda,” he said. “We believe the church is inescapably political, but we also believe it ought not to be partisan in a ‘vote for Murphy’ kind of way.”

‘Serve as a warning for all Americans’

Rabbi Daniel Fink, retired from Boise’s Congregation Ahavath Beth Israel, said Wilson’s national influence represents a troubling trend.

“For many years, I hoped that Idaho would moderate to grow more like the rest of America,” Fink wrote in a recent column in the Idaho Statesman. “Instead, America is becoming more like Idaho.”

Fink, who has lived in Idaho for 32 years, sees Wilson as a leading figure in a movement to “replace democratic governance with fundamentalist rule.” He pointed to Idaho’s abortion ban, attacks on LGBTQ+ rights and efforts to funnel taxpayer dollars to religious institutions.

“I’ve seen what this agenda has done to Idaho,” Fink said in an interview with RNS. “It should serve as a warning for all Americans.”

Looking ahead

After nearly 50 years, Wilson shows no signs of slowing down. He preaches regularly, writes prolifically on his “Blog & Mablog” and travels to speak at affiliated churches.

But with a tentative plan calling for Wilson to step aside as senior minister at 75, transition plans have begun to take shape. His son, N.D. Wilson, who is an elder in the church, won’t take over.

“He’s more of a prophet than I am,” Wilson said. “His gifts would be—he needs to be doing what he’s doing.”

Instead, the next senior minister will likely come from within the community’s “deep bench” of capable leaders, Wilson said. He expects to share preaching duties for a time and rotate through different church plants in the area.

“I want to preach until I die, or as long as I’m able,” he said.

This article originated with FāVS News and was distributed by Religion News Service to its subscribers. 

WACO—Baylor University received a $9.76 million Lilly Endowment grant to launch and provide financial support for the Ministry for Life initiative at Baylor’s Truett Theological Seminary.

The Ministry for Life initiative is funded through Lilly Endowment’s Pathways for Tomorrow Initiative. The grant to Baylor University is one of 45 approved in this competitive round of Lilly Endowment funding to support theological schools as they lead large-scale collaborations with other seminaries, colleges and universities, and church-related organizations.

Truett Seminary’s Ministry for Life initiative is based on a collaborative, comprehensive approach to pastoral formation intended to span the ministerial lifecycle.

The program is organized around four related pillars:

• Shaping cultures of call.
• Educating the called.
• Placing the educated.
• Supporting the placed.

The grant-funded effort aims to build reciprocal relationships among leaders, congregations, denominations, educational institutions and church-related organizations through the Ministry for Life Center with a view to equipping healthy ministers to lead healthy churches over the long haul.

Addressing a ‘systemic concern’

“For a number of years now, several of my Truett colleagues and I, along with many of our ministerial partners, have grown increasingly concerned about a decreasing number of people embracing and preparing formally for vocational ministry and an increasing number burning out and dropping out of the same,” Dean Todd Still said.

“This generous, indeed transformative, grant from Lilly Endowment, which is the largest such gift Truett Seminary has received to date, enables us to collaborate with others to address this systemic concern.

“At scale, we are convinced that Ministry for Life will have a considerable impact and will help to create and establish virtuous ministerial cycles that will extend the gospel and strengthen congregations.”

Truett’s Ministry for Life program—which is due to become an endowed, permanent center at the seminary—will be supervised by Truett faculty and staff members Angela Reed, associate dean of academic affairs and director of spiritual formation; Jack Bodenhamer, assistant dean of external affairs; and Michael Mauriello, associate clinical professor of youth and family ministry. The five-year grant will allow for staff hires to support the initiative’s work.

Collaborative effort, holistic approach

“We are beyond grateful for this opportunity to build upon the work of teaching and encouraging those with a call to ministry by developing new collaborative degrees and academic certificates, mentoring young people drawn to ministry leadership and walking alongside pastors already serving for the long haul,” said Reed, who is the grant’s principal investigator.

“No theological school does this work alone, and we are very pleased to collaborate with denominations, educational institutions, and nonprofit organizations in this project to support faithful, healthy congregations for God’s purposes in the world.”

Additionally, Bodenhamer, co-investigator on the grant, said Truett Seminary is confident the grant “will help shape the landscape of the church in North America for generations to come.”

“Its holistic approach—supporting ministers, churches, denominations, educational institutions and para-church ministries—positions us to serve individual pastors and congregations while also fostering meaningful change at a broader systemic level,” he said.

Strengthen churches and their leaders

The Ministry for Life initiative reflects Baylor’s “abiding commitment to the church in North America and to equipping future leaders for vibrant, lifelong ministry, not least through our seminary,” President Linda A. Livingstone said.

“We are deeply grateful for the Lilly Endowment’s continued partnership with Baylor University and for their faithful investment in the renewal of the church and support of congregations. We look forward to continuing this good work together to strengthen the church and support its leaders, both for today and for future generations.”

Lilly Endowment launched the Pathways for Tomorrow Initiative in 2021 to help theological schools across the United States and Canada as they prioritize and respond to the most pressing challenges they face while preparing pastoral leaders for Christian congregations now and into the future.

Since then, it has provided grants totaling more than $700 million to support 163 theological schools in efforts to strengthen their own educational and financial capacities and to assist 61 schools in developing large-scale collaborative endeavors.