
Currently, for most Brazilians, Christian commensality is an almost impractical challenge: there is no bread or wine, no communion. As Christians, we have a responsibility to ask ourselves what it means to share Christ’s table in this context, even though we still have a long way to go.

Christian nationalism is a form of superstition. It is superstitious because, instead of appealing to the God of all nations, it appeals to a culturally fabricated God for cultural privilege, power, and benefits.

The call to abolish the family sounds bad – really bad; then again, so does the end of the world. In a moment rife with talk of “environmental apocalypse,” the position of negativity and non-futurity assigned to queer people in Catholic environmentalism becomes a starting point for rethinking the role of “the family” in a genuinely integral and sustainable ecology.