Some still like to claim that Utah has a uniquely high rate of porn use in the nation—purportedly related to cultural norms that “suppress” and “shame” sexual expression. This popular story only survives out of widespread ignorance over the science of pornography itself.
In advance of the likely approval and administration of COVID-19 vaccination to many younger children, it’s worth revisiting an important question in pharmacological research generally: How long does evidence gathering need to extend in order to deem an intervention “safe” or “effective”?
For those who have never had any serious reservations with conventional medicine or the prevailing public health pandemic response, prophetic encouragement to get vaccinated for COVID-19 seems obvious, non-controversial—even a no-brainer. But for those who have honest questions about our mainstream approaches to preserving healing and protecting against disease, following this counsel can feel terrifying—and go against everything they believe.
The intensity of feelings around vaccine mandates makes clear comprehension of what other people actually believe more difficult, and less likely across the board. Mapping out summary positions held on key questions might help a little, at least as a step in the right direction.
The COVID-19 pandemic is a once-in-a-century experience that should be reforming us at the soul level. Is it?
Did the pandemic year draw people away from religious community and commitments— or reinforce them? The answer is both—depending on who you’re talking about.
The traditional Catholic conception of leisure—a “mental and spiritual attitude” closer to worship than to idleness—can help us consecrate ourselves with joy, rather than toil.
It’s understandable that many would have questions and concerns with the percentage of people declining the COVID-19 vaccine. But rather than make space for a human exchange about serious fears on both sides, incendiary rhetoric makes such conversation impossible, by insisting the only reason for dissent is selfishness or blatant ignorance.
When therapists advertise they are Latter-day Saints, clients expect them to provide services within the boundaries of Church guidelines. All too often, this is not the case.
Natasha Helfer is not in trouble with the Church because the Church is trying to tell her how to do her job. She’s in trouble with the Church because she’s trying to tell it how to do its job.
Honest conversation about vaccination might be more challenging than any other issue. Why? And is it even worth trying?
If journalists had greater religious literacy, they could have predicted and addressed religious concerns that vaccine passports resembled the mark of the beast rather than resorting to ridicule.
