In this video with Sally Quinn, Tim Russert discusses his childhood, faith, the Catholic Church, religion mixing with politics, and a life of service.

Reflecting on the anniversary of the Branch Davidian tragedy, blogger Heretic Spire, a Damn Lie writes on God and Women:

In 1993 I was living in the girls’ dormitory at a Seventh Day Adventist high school in Florida. Inside “Little Alcatraz,” I was one of about a hundred teenagers deprived of television and radio (among other things); so I think we could be forgiven for being very confused when, at the end of February that same year, our high school came under a strange sort of assault.

This week we're talking with James Standish, executive director of the North American Religious Liberty Association.

He discusses the ideas behind the Workplace Religious Freedom Act. Click here to listen.

UK-based law student, Torsten Pedersen, expresses frustration over the political tone in a Roy Adams editorial.

In the Review, Roy asks Adventists living in Maryland to vote to keep 15,000 slot machines out of the state. Adams writes:

Last week, about forty lay and clergy members of Interfaith Power and Light met with Senators, Representatives and their environmental legislative directors to call for rapid and equitable action on climate change.

Steven Waldman, of Beliefnet, and Peter Wehner, of the Ethics and Public Policy Center, discuss Waldman's new book: Founding Faith and other topics in religion and politics.

"The Pew Forum on Religion & Public Life invited Laura Olson, author of the forthcoming book with the working title, Generals Without an Army: The Protestant Left in American Politics; Jennifer Butler, author of Born Again: The Christian Right Globalized; and Chris Korzen, Executive Director of Catholics United, to discuss the issue."

Addressing issues such as the Sabbath and religious liberty, James Standish, director of the North American Religious Liberty Association, testified before the U.S. Congress on the need to protect the rights of Sabbathkeepers and other religiously observant workers.

The previous post in this series looked at the vivid message of apocalyptic judgment on American slavery in Ellen White’s testimonies about her visions in the 1840s and 1850s. But did slavery primarily provide fodder for a doomsday theology rather than elicit a genuine, costly opposition to the evil?