The Church of Norway, Norway’s largest faith community, formally apologized to LGBTQ+ individuals for the “shame, great harm and pain” inflicted through discrimination and unequal treatment, which sometimes led members to lose their faith. Presiding Bishop Olav Fykse Tveit delivered the apology at the London Pub, one of the venues targeted during Oslo’s 2022 Pride shooting. Historically, the evangelical Lutheran church marginalized the community, banning gay pastors and church marriages, and deeming homosexuality a “social danger” in the 1950s. The institution slowly shifted as Norway legalized same-sex partnerships (1993) and marriage (2009). While the apology was welcomed as an “important reparation” by some LGBTQ+ leaders, others noted it arrived too late for those who suffered due to the church’s past condemnation, particularly regarding the AIDS epidemic. This follows apologies from other denominations worldwide, such as the Church of England and the United Church of Canada, although acceptance of same-sex marriage remains varied among religious bodies.

The American Humanist Association and The Humanist Society issued a joint statement condemning Secretary of Defense Pete Hegseth for his criticisms of the Army Spiritual Fitness Guide. The groups accused Hegseth of attacking religious pluralism and promoting conservative Christian nationalism while calling for equal access to emotional and spiritual care for all service members, including humanists.

Rabbi Seth Farber criticizes a new Israeli bill that criminalizes interference with Orthodox religious practices in public spaces and mandates the installation of mezuzahs in public buildings. Farber argues that legislating faith undermines both democracy and Jewish identity, turning religion into a coercive political instrument that restricts civil liberties and freedom of association.

This long-form article examines the alarming transformation of Buddhism in countries like Sri Lanka and Myanmar, where monks have abandoned the central tenet of non-harming (ahimsa) to spearhead violent, nationalist, and anti-minority movements. The author contrasts the Western idealized image of peaceful Buddhism with the political reality, detailing how figures like Galagoda Aththe Gnanasara (Sri Lanka) and Ashin Wirathu (Myanmar) exploit religious authority to incite hatred, particularly against Muslim communities, driven by a quest for dominance and influenced by historical factors like colonialism and economic envy.

The article reports on a legal dispute between Hamburg’s Orthodox-dominated Jewish Community (JGH) and the smaller Liberal Jewish Community (LGH), also known as the Israelite Temple Association. The LGH won an interim victory, with the regional court affirming its right to use the historical name, concluding that claims of legal succession to pre-war Judaism are matters of opinion, not fact. This decision challenges the JGH’s claim to a monopoly on representing Hamburg’s Jewish heritage. The Temple Association seeks official recognition as a public corporation and demands the restitution and restoration of the historic Poolstrasse Synagogue ruin, the birthplace of Reform Judaism.

Following an ecumenical conference in Helsinki (December 2025), the Conference of European Churches (CEC) released a statement titled “Churches Confront the ‘Russian World’ Ideology.” The statement delivers a strong theological critique, labeling the ideology a distortion of the Gospel that denies national identity and self-determination, and condemns the Russian Orthodox Church’s institutional support for the war in Ukraine. It urges European churches to take specific actions, including supporting Ukrainian resistance, safeguarding democracy, promoting theological literacy to recognize misuse of religious language, and fostering truth-and-reconciliation dialogue.

The article critically analyzes “Café Stay,” owned by the controversial Zeal Church, a free church with origins in the International Christian Fellowship (ICF). The author notes the charismatic appeal of such churches to people seeking community amidst crises, but highlights the dangers: leader René Wagner’s aggressive sermons promote conservative views on sex, gender, and family, equating Christianity with specific lifestyle choices. Ex-members report traumatic experiences, including prayers to “heal” their queerness, and ICF events feature advocates of “conversion therapies.” The Zeal Church, while welcoming queer individuals to services, prohibits them from leadership roles and refuses to officiate same-sex weddings, framing their lifestyle as contrary to “God’s plan.” The café’s ostensibly open and unpolitical facade is described as a deliberate strategy to normalize ideologies that would otherwise meet resistance. Physical attacks on the café are interpreted as a reaction against this hidden, restrictive order. The author concludes that the church’s outwardly harmonious presentation conceals an exclusionary agenda, particularly regarding queer identities.

The European Parliament’s Special Committee on the European Democracy Shield convened on September 21 to address Russia’s interference via Orthodox clergy, which aims to destabilize EU candidate countries. Experts Prof. Thorniké Gordadze and Prof. Lucian Leustean presented findings on Georgia, Armenia, Ukraine, Serbia, Romania, and Bulgaria. MEP Nathalie Loiseau cited Moldovan President Maia Sandu, highlighting Russia’s ongoing efforts to create divisions. Ahead of Moldova’s September 28 elections, authorities detained dozens linked to an alleged Russia-backed destabilization plot. Loiseau noted Russian propaganda falsely claiming the EU would destroy Orthodox churches if Moldova joined, and pointed to luxury trips for Moldovan priests to Moscow, allegedly to influence an EU membership referendum.

MEPs voiced strong concerns: Tomas Zdechovsky (Czechia) highlighted Russian Orthodox Church interference in his country, attributing it to the FSB/GRU, and stressed the need to stop this infiltration. Vasile Dincu (Romania) emphasized the high trust in Orthodox churches in Eastern countries, making them susceptible to Russian propaganda, noting Moldova’s main Orthodox Church is linked to Moscow. Helmut Brandstätter (Austria) questioned acceptance of Russia’s “Holy War” concept and condemned the Russian Orthodox Church’s support for the re-education of Ukrainian children, suggesting investigations and deportations for clergy spying for Russia. Alexandra Geese (Germany) inquired about Ukraine’s creation of an autonomous Orthodox Church, ties between conservative American Evangelical and Orthodox churches, and the EU’s stance on the political role of Orthodox churches. A Bulgarian MEP defended the Ukrainian Orthodox Church, alleging persecution by the Ukrainian government.

CSW (Christian Solidarity Worldwide) criticized Türkiye at the HRC60 for dismissing recommendations on religious freedom, specifically regarding the Ecumenical Patriarchate’s legal personality, reopening Halki Seminary, and allowing non-Muslim communities to elect their leaders. CSW noted a deterioration in freedom of religion or belief (FoRB) for Alevi Muslims, Bahai’s, and Christians, citing societal hostilities, hate speech, and unpunished hate crimes. CSW also expressed concern over threats to freedom of expression, regretting Türkiye’s refusal to release individuals imprisoned for it. Agnostic content creator Diamond Tema fled to Albania after death threats and an arrest warrant under Article 216 of the Turkish Criminal Code for criticizing the Prophet Mohammed’s marriage to Aisha and political parties. CSW urged Türkiye to drop the charge and revise Article 216 to align with international standards.