As the boxer Frank Bruno once observed, 'If [life] was easy, everybody would be doing it'. Some people, wrongly, think that Christians live some kind of a charmed existence where ~ in return for surrendering their soul, and any urges that come with it ~ the onward path will be all sweetness and light. Far from it: Christians may be called upon to sacrifice and to suffer, but they believe in God's promise that He will always give them due strength (patience, etc). When they are aware and convinced that there is some cause to address in the name of their beliefs, they may indeed find they have to forfeit not only luxuries in modern life, nor even the basics, but possibly life itself. Which of the following have NOT faced death as a direct consequence of their Christian faith, or actions clearly prompted by it?

The spirit of the Magnificat (mentioned in our introduction) has given rise to a whole new wave of theology during the late 20th century, principally in Latin America where there are many problems of overpopulation, oppression, exploitation and poverty, along with diseases all too easily spread in poor and insanitary conditions. The Catholic church, in particular, which is dominant in that subcontinent since its colonisation from the Iberian peninsula (i.e. Spain and Portugal) in the 16th century, is leading and urging great efforts to relieve poverty and restore dignity to people living in squalor in the favelas. What is this movement called?

Where Christians can see a social injustice, they should do all they can to help put it right. In everyday life this may mean giving money to suitable charities, or actively supporting those charities, or giving of their time and talents in other ways. The following is a list of some leading reformers who devoted their lives and energies to improving the conditions of (actually, or potentially) oppressed minorities or other groups. ONE of these entries is significantly mistaken: which ONE?

It bears remembering that 100 years ago now in Britain (as since 2016), social justice as we know it still had a long way to go, in that ~ for instance ~ the vote was still denied to all women. Though many such issues remain unresolved, and we may not necessarily claim that improvements in that situation can be ascribed to Christian action (though many of the activists were highly likely Christians of whatever sort), for as long as Britain remains nominally a 'Christian democracy' we may at least hope that such voices will be given a fair hearing, and progress made towards ever greater equality for all people. In which decade did Britain bring its first Race Relations Act into law?

... And, considering matters of faith-practice and equality, which of these is WRONG as regards the opening of the priesthood to women?

While some branches of the Church as a whole are accepting women priests, others (notably the Roman Catholics) remain clearly opposed on principle. There are numerous possible arguments on either side: which of these is probably the weakest 'against'?

The question of human rights has been debated for centuries (chiefly more recently, and well within the Christian era) ... but the Universal Declaration of Human Rights was only formulated and promulgated as lately, in such overall historical terms, as ~ when?

Faced with the inequalities, 'changes and chances of this fleeting world' (as the Book of Common Prayer so neatly puts it), Christians can support any of a wide range of charities that aim to respond both to chronic and acute problems across our planet, such as hunger, disease and the displacements arising from war. Many of these organisations are explicitly Christian by original inspiration, and in how and why they work: which one of the following is NOT?

Jesus Himself once said (as reported in chapter 25 of Matthew's Gospel) that come the Day of Judgement, the 'sheep' and the 'goats' will be separated, with the reward of eternal joy for those who had served Him by doing His work for the benefit of others. He gave three instances of acts of social lovingkindness, as listed below ~ He was fond of rhetorical triples ~ but as is our wont, we have smuggled in a false example. Which is this non-original one?

In a world some call 'post-Christian', and in which the economic agenda seems to be increasingly set by global corporations, despite such grand safeguards as the UDHR (see question 7 above), concerns remain about the overall conduct and morality of such vast, consequential yet increasingly 'faceless' entities. Various codes have been proposed to try and ensure the transnationals deal fairly by their workers, suppliers, customers and others implicated in their business chain (e.g. potentially exploited workers at the raw-material end, and those stifled by pollutant by-products of their extraction / production and transportation regimes). As ever, one of the following is ~ so far as we know ~ a well-intentioned fake : which one?