Many women's rights activists who worked with Stanton were opposed to the publication of The Woman's Bible; they felt it would harm the drive for women's suffrage. Although it was never accepted by Bible scholars as a major work, it became a popular best-seller, much to the dismay of suffragists who worked alongside Stanton within the National American Woman Suffrage Association (NAWSA). Susan B. Anthony tried to calm the younger suffragists, but they issued a formal denunciation of the book, and worked to distance the suffrage movement from Stanton's broader scope which included attacks on traditional religion. Because of the widespread negative reaction, including suffragists who had been close to her, publication of the book effectively ended Stanton's influence in the suffrage movement. -- In 1881, 1885 and 1894, the Church of England published a Revised Version of the Bible, the first new English version in over two centuries. Stanton was dissatisfied with the Revised Version's failure to include recent scholarship from Bible expert Julia Smith. ... Stanton assembled a "Revising Committee" to draft commentary on the new Bible version. Many of those she approached in person and by letter refused to take part, especially scholars who would be risking their professional reputations. Some 26 people agreed to help. Sharing Stanton's determination, the committee wished to correct biblical interpretation which was biased against women, and to bring attention to the small fraction of the Bible which discussed women. They intended to demonstrate that it was not divine will that humiliated women, but human desire for domination. The committee was made up of women who were not Bible scholars, but who were interested in biblical interpretation and were active in women's rights. Among the more famous members of the international committee were Augusta Jane Chapin, Lillie Devereux Blake, Matilda Joslyn Gage, Olympia Brown, Alexandra Gripenberg, Ursula Mellor Bright and Irma von Troll-Borostyáni. -- Reaction: At its introduction, The Woman's Bible was widely criticized in editorials and from the pulpit. Stanton wrote that "the clergy denounced it as the work of Satan ..." Some were put off just by its prejudicial, sacrilegious title, especially those who did not take the time to read the book. Others countered the book's more extreme conclusions one by one in public fora such as letters to the editor. One female reader of The New York Times wrote to decry The Woman's Bible for its radical statements that the Trinity was composed of "a Heavenly Mother, Father, and Son", and that prayers should be addressed to an "ideal Heavenly Mother". Mary Seymour Howell, a member of the Revising Committee, wrote to The New York Times in defense of the book, saying that its title could be better understood as "The Woman's Commentary on the Women of the Bible". Stanton countered attacks by women readers, writing "the only difference between us is, we say that these degrading ideas of woman emanated from the brain of man, while the church says that they came from God." -- Susan B. Anthony, Stanton's best and most faithful collaborator, concluded after years of working for women's rights that the concentration on one issue-votes for women-was the key to bringing success to the movement. The women's organizations had too varied a membership to agree on anything more complex. Stanton insisted, however, that the women's rights conventions were too narrowly focused; she brought forward a variety of challenging concepts in the form of essays for Anthony to read to the audiences. When Stanton made known her interest in completing The Woman's Bible, Anthony was unhappy at the futility of the effort, a harmful digression from the focused path which led to woman suffrage. Anthony wrote to Clara Colby to say of Stanton "of all her great speeches, I am always proud-but of her Bible commentaries, I am not proud-either of their spirit or letter ... But I shall love and honor her to the end-whether her Bible please me or not. So I hope she will do for me." -- At the NAWSA convention January 23-28, 1896, Corresponding Secretary Rachel Foster Avery led the battle to distance the organization from The Woman's Bible. After Susan B. Anthony opened the convention on January 23, Avery surprised Anthony by stating to the more than 100 members of the audience: During the latter part of the year the work has been in several directions much hindered by the general misconception of the relation of the so-called "Woman's Bible" to our association. As an organization we have been held responsible for the action of an individual ... in issuing a volume with a pretentious title, covering a jumble of comment ... without either scholarship or literary value, set forth in a spirit which is neither reverent nor inquiring. Avery called for a resolution: "That this Association is non-sectarian, being composed of persons of all shades of religious opinion, and that it has no connection with the so-called 'Woman's Bible', or any theological publication." The motion was tabled until later, and motions were made to strike Avery's comments from the official record. A complete account of Avery's remarks were reported the next day in The New York Times. The opinion of NAWSA delegate Laura Clay, expressed in her Southern Committee report on January 27 that "the South is ready for woman suffrage, but it must be woman suffrage and nothing else," was typical of responses to The Woman's Bible conflict. Most suffragists wanted only to work on the right to vote, "without attaching it to dress reform, or bicycling, or anything else ..." On the afternoon of January 28, a list of Resolutions was put to a vote. The first seven were passed without comment. The eighth was Avery's proposed dissociation with The Woman's Bible, and its presence caused an active debate. Anna Howard Shaw, Alice Stone Blackwell, Henry Browne Blackwell, Carrie Chapman Catt and others spoke in favor, while Lillie Devereux Blake, Clara B. Colby, and more spoke against it. Anthony left her chair to join the debate against the resolution, and spoke at length, saying "Lucretia Mott at first thought Mrs. Stanton had injured the cause of woman's rights by insisting on the demand for woman suffrage, but she had sense enough not to pass a resolution about it ..." A majority of 53 to 41 delegates approved the resolution, an action which was seen as a censure of Stanton, and one which was never repealed. Avery's opening report of January 23 was adopted with the part about The Woman's Bible expunged. -- Legacy: Stanton wished for a greater degree of scholarship in The Woman's Bible, but was unable to convince Bible scholars of her day to take part in what was expected to be a controversial project. Scholars continued to avoid addressing the subject of sexism in the Bible until 1964 when Margaret Brackenbury Crook published Women and Religion, a study of the status of women in Judaism and Christianity. Subsequent works by Letty Russell and Phyllis Trible furthered the connection between feminism and the Bible. Today, biblical scholarship by women has come into maturity, with women posing new questions about the Bible, and challenging the very basis of biblical studies. Stanton herself was marginalized in the women's suffrage movement after publication of The Woman's Bible. From that time forward, Susan B. Anthony took the place of honor among the majority of suffragettes. Stanton was never again invited to sit in a place of honor on stage at the NAWSA convention.

Early life: John Newton was born in Wapping, London, in 1725, the son of John Newton Sr., a shipmaster in the Mediterranean service, and Elizabeth Newton (née Seatclife), a Nonconformist Christian. His mother died of tuberculosis in July, 1732, about two weeks before his seventh birthday. Two years later, he went to live in Aveley, the home of his father's new wife. Newton spent two years at boarding school. At age eleven he went to sea with his father. Newton sailed six voyages before his father retired in 1742. Newton's father made plans for him to work at a sugar plantation in Jamaica. Instead, Newton signed on with a merchant ship sailing to the Mediterranean Sea. In 1743, while on the way to visit some friends, Newton was captured and pressed into the naval service by the Royal Navy. He became a midshipman aboard HMS Harwich. At one point, Newton attempted to desert and was punished in front of the crew of 350. Stripped to the waist, tied to the grating, he received a flogging of one dozen lashes, and was reduced to the rank of a common seaman. Following that disgrace and humiliation, Newton initially contemplated suicide. He recovered, both physically and mentally. Later, while Harwich was on route to India, he transferred to Pegasus, a slave ship bound for West Africa. The ship carried goods to Africa, and traded them for slaves to be shipped to England and other countries. Newton proved to be a continual problem for the crew of Pegasus. They left him in West Africa with Amos Clowe, a slave dealer. Clowe took Newton to the coast, and gave him to his wife Princess Peye, an African duchess. Newton was abused and mistreated along with her other slaves. It was this period that Newton later remembered as the time he was "once an infidel and libertine, a servant of slaves in West Africa." Early in 1748 he was rescued by a sea captain who had been asked by Newton's father to search for him. And he made it to freedom. In 1750 he married his childhood sweetheart in St. Margaret's Church, Rochester. -- Spiritual conversion: He sailed back to England in 1748 aboard the merchant ship Greyhound, which was carrying beeswax and dyer's wood, now referred to as camwood. During this voyage, he experienced a spiritual conversion. The ship encountered a severe storm off the coast of Donegal and almost sank. Newton awoke in the middle of the night and finally called out to God as the ship filled with water. After he called out, the cargo came out and stopped up the hole, and the ship was able to drift to safety. It was this experience which he later marked as the beginnings of his conversion to evangelical Christianity. As the ship sailed home, Newton began to read the Bible and other religious literature. By the time he reached Britain, he had accepted the doctrines of evangelical Christianity. The date was March 10, 1748, an anniversary he marked for the rest of his life. From that point on, he avoided profanity, gambling, and drinking. Although he continued to work in the slave trade, he had gained a considerable amount of sympathy for the slaves. He later said that his true conversion did not happen until some time later: "I cannot consider myself to have been a believer in the full sense of the word, until a considerable time afterwards." Newton returned to Liverpool, England and, partly due to the influence of his father's friend Joseph Manesty, obtained a position as first mate aboard the slave ship Brownlow, bound for the West Indies via the coast of Guinea. During the first leg of this voyage, while in west Africa (1748-1749), Newton acknowledged the inadequacy of his spiritual life. While he was sick with a fever, he professed his full belief in Christ and asked God to take control of his destiny. He later said that this experience was his true conversion and the turning point in his spiritual life. He claimed it was the first time he felt totally at peace with God. Still, he did not renounce the slave trade until later in his life. After his return to England in 1750, he made three further voyages as captain of the slave-trading ships Duke of Argyle (1750) and African (1752-1753 and 1753-1754). He only gave up seafaring and his active slave-trading activities in 1754, after suffering a severe stroke, but continued to invest his savings in Manesty's slaving operations." -- Anglican priest: In 1755 Newton became tide surveyor (a tax collector) of the port of Liverpool, again through the influence of Manesty. In his spare time, he was able to study Greek, Hebrew, and Syriac. He became well known as an evangelical lay minister. In 1757, he applied to be ordained as a priest in the Church of England, but it was more than seven years before he was eventually accepted. Such was his frustration during this period of rejection that he also applied to the Methodists, Independents and Presbyterians, and applications were even mailed directly to the Bishops of Chester and Lincoln and the Archbishops of Canterbury and York. -- Writer and hymnist: The vicarage in Olney where Newton wrote the hymn that would become "Amazing Grace". In 1767 William Cowper, the poet, moved to Olney. He worshipped in the church, and collaborated with Newton on a volume of hymns, which was eventually published as Olney Hymns in 1779. This work had a great influence on English hymnology. The volume included Newton's well-known hymns "Glorious Things of Thee are Spoken", "How Sweet the Name of Jesus Sounds!", "Let Us Love, and Sing, and Wonder", "Come, My Soul, Thy Suit Prepare", "Approach, My Soul, the Mercy-seat", and "Faith's Review and Expectation", which has come to be known by its opening phrase, "Amazing Grace". Many of Newton's (as well as Cowper's) hymns are preserved in the Sacred Harp. He also contributed to the Cheap Repository Tracts.

History: The three were tried at University Church of St Mary the Virgin, the official church of Oxford University on the High Street. The martyrs were imprisoned at the former Bocardo Prison near the still extant St Michael at the Northgate church (at the north gate of the city walls) in Cornmarket Street. The door of their cell is on display in the tower of the church. The martyrs were burnt at the stake just outside the city walls to the south, where Broad Street is now located. Latimer and Ridley were burnt on 16 October 1555. Cranmer was burnt five months later on 21 March 1556. A small area cobbled with stones forming a cross in the centre of the road outside the front of Balliol College marks the site. The Victorian spire-like Martyrs' Memorial, at the south end of St Giles' nearby, commemorates the events. It is claimed that the scorch marks from the flames can still be seen on the doors of Balliol College (now rehung between the Front Quadrangle and Garden Quadrangle).

Members of diverse religions can picnic in peace at Garden of Paradise in Clearwater and send the message that religions can enjoy each other and learn from each other.

[Nile Post] The Nyege Nyege Festival is offering discounted tickets to Jinja City residents, lowering the price to UGX 120,000 from the standard UGX 250,000.

FeedForAll helps Religious Organizations communicate with the general public about services. Churches can podcast sermons to reach a further audience, by spreading the word over the Internet.

RSS Feeds for Religious Organizations

Following up on the April 30 episode, Bill continues to explore ways to encourage our youth and emerging adults to be faithful to the Church.In the last segment, he is joined by Steven Christoforou for some very practical insight.

Join Greek Orthodox Archdiocese Archbishop Elpidophoros, Orthodox Church in America Chancellor Very Reverend Dr. Alexander Rentel, Antiochian Orthodox Church Archdiocese Chancellor Very Reverend Thomas Zain, and Bill Marianes for a very special HAGIA SOPHIA Stewardship Calling Ancient Faith Radio program. The discussion centers on the decision in Turkey to turn the historic cathedral into a mosque. For many more resources on this subject including specific things YOU can do visit the Stewardship Calling website.

Join Bill Marianes and Professor Brad Jacobs, Associate Dean and Constitutional Law Professor at Regent University School of Law, for a discussion about religious freedom and the critical legal issues that matter most to our Christian churches, institutions, and faithful.

Fr John Finley on the ills of being "community-less"—spiritual but not religious—in Yuma, Arizona.

Being spiritual and having no religious affiliation is a rapidly increasing segment of society. We hear people say they’re spiritual but religious all the time, but what does it really mean? How do people understand “spiritual” and “religious” when they describe themselves this way? Join Michael as he thoroughly explores this topic and shares personal examples and insights to help us understand this growing movement.

Discussing the references to being children of Abraham in both the epistle and Gospel for the day, Fr. Andrew contrasts that image with the modern consumerist approach to religion common in American society.

Dan and Fr. Brendan discuss exactly what people mean when they say they're "Spiritual but Not Religious," and how to address that without turning into a patronizing nuisance.

Fr. Ted cautions us against the popular notion of spirituality without religion.

This is a recording of a presentation Fr. Ted gave at the annual clergy retreat.

Listen as Fr. Tom reminds us that, to fully worship God, we need both our souls and our bodies.

Will healthcare providers who hold to the sanctity of human life be allowed work in the emerging secular society?

Fr. Pat preaches from Isaiah 1:1-15. This homily was given at Vespers on November 13, 2010.

Can you be spiritual without organized religion? What does it even mean to be spiritual? Maybe we need to rethink what we mean by spirituality and religion... Maybe we need to live like Christians: full of the Holy Spirit.

Kevin's guests are Scripps-Howard columnist and Orthodox Christian Terry Mattingly and Fr. Hans Jacobse of the American Orthodox Institute. They discuss the complex issues surrounding religious freedom as well as the prospects of losing it.

Father Daniel Rogich (PhD), author of the book Becoming Uncreated: The Journey to Human Authenticity, is Kevin's guest as they discuss a growing trend in the Millennial generation regarding religious belief.

The arrival of a "fanatical" group in the late 18th Century was a key moment in Crocketford's history.

The turn of events altered the medal standings, upgrading the silver medal of India’s Navdeep Singh to gold.

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Religious Right-Christian Politics offers a Biblical perspective on conservative political activism by followers of Jesus. A look at abortion, homosexuality and other political issues in light of our evangelical mission. How does what we're doing advance His kingdom?

Christian Faith-vs-Religious Works covers the ancient debate as to whether faith requires certain actions, to be genuine. We show the dangerous error in faith that some risk and how to avoid it.

Children's Geographies; 08/01/2023
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An attorney dedicated to upholding religious freedom stated that he is “greatly disturbed” to see what Michigan has become, warning of a “growing hostility” in the state toward the exercise of religion in the public square. 

After issuing its final decisions of the term Thursday, the Supreme Court on Friday granted a religious liberty case for next term and turned away challenges to longstanding decisions on qualified immunity and defamation, prompting dissents from the court's conservatives.

Court agrees to hear one religious liberty case, but rejects another

The justices agreed to consider a constitutional challenge to a school funding program in Maine that excludes private schools that teach religion.

Only half the school districts in Maine run their own high schools. The rest pay for students to attend public schools in other districts or to attend private schools. The state, however, will not fund students who attend any school that offers religious teaching.

Parents who wanted to send their children to a private Christian school challenged the law, alleging it violated their right to exercise their religion freely. The First Circuit disagreed, but now the high court will hear their case.

The justices, however, declined to hear another case about religious liberty – this one brought by a Washington state florist who refused to provide flowers for a same-sex wedding. She alleged that the state's antidiscrimination law violated her First Amendment rights, and in 2017, Washington's supreme court ruled against her.

Though the justices on Friday declined to hear her appeal, three of the court's conservatives—Samuel Alito, Clarence Thomas, and Neil Gorsuch—would have taken it for next term.

Thomas calls to do away with qualified immunity

Also on Friday, Justice Thomas once again called for the court to do away with qualified immunity, the legal shield for police officers that has come under intense scrutiny in the last year of racial justice protests.

Thomas was dissenting from the court's refusal to hear the case of a college student promoting Turning Point USA, a right-wing organization known for publishing lists of university professors it deems hostile to conservatives. The student alleged campus police at Arkansas State University violated her First Amendment rights when they stopped her from advertising the organization near the student union. But the campus officers escaped liability in the lower court because of qualified immunity, a doctrine created by the Supreme Court in 1967 that has evolved into a near-impenetrable bulwark for the police.

"Why should university officers," wrote Thomas, "receive the same protection as a police officer who makes a split-second decision to use force in a dangerous setting?" Going further, Thomas questioned whether the judicially-created doctrine should exist at all, an opinion that has garnered more and more bipartisan consensus in the wake of George Floyd's murder.

Thomas and Gorsuch call to overturn landmark Free Speech precedent

The court declined to hear a defamation case brought by a Miami-born international arms dealer—portrayed in the 2016 movie War Dogs—against the author of a book about his life.

The lower court dismissed the suit. It pointed to a landmark 1964 First Amendment decision, in which the high court said that publishers are immune from libel suits brought by public figures, so long as the publishers either didn't know, or had no reason to know, that the information they published was false.

Both Thomas and Gorsuch dissented, arguing the court should overturn the nearly 50-year-old precedent. In the era of disinformation, "lies impose real harm," wrote Thomas. "Instead of continuing to insulate those who perpetrate lies," said Thomas, the court should narrow First Amendment protections.

In a separate dissent, Gorsuch agreed. In 1964, publishers needed protection against libel for unpopular opinions to survive. Indeed, the court's 1964 decision was first used to protect civil rights leaders who had published a New York Times ad criticizing the Montgomery, Alabama police for repeatedly arresting Martin Luther King Jr.

But, said Gorsuch, in 2021, "it's less obvious what force [libel protections have] in a world in which everyone carries a soapbox in their hands," referring to smartphones. Now, Gorsuch wrote, "the deck seems stacked against those with traditional (and expensive) journalistic standards—and in favor of those who can disseminate the most sensational information as efficiently as possible without any particular concern for truth."

Another execution

On top of its decisions about cases next term, the justices gave Alabama the green light to execute Matthew Reeves, whose death sentence was recently overturned by the 11th Circuit Court of Appeals.

This is the second time the justices have ruled against Reeves, who in 1998 was convicted for murder in Alabama. In 2002, Reeves first challenged his sentence in state court. He argued that because of his low IQ, his lawyer should have hired an expert to evaluate him for an intellectual disability. After 15 years of appeals, the Supreme Court denied his claim in 2017. So Reeves appealed his claim through the federal system.

But on Friday, the high court again rejected his challenge, thus allowing Alabama to move forward with his execution. Justice Sotomayor, joined by Justice Kagan, dissented, criticizing the state court for its brusque dismissal of Reeves's claim.

Sotomayor drew attention to "a troubling trend in which this court strains to reverse summarily any grants of relief to those facing execution." The court, wrote Sotomayor, "turns deference" to state courts "into a rule that...relief is never available to those facing execution."

This content is from Southern California Public Radio. View the original story at SCPR.org.

South Korean local government cancels international event with 30,000 participants from 57 countries, causing significant financial loss.

Mishca Russell is honored for her success in religious leadership as a manager of spiritual care at Trinity Health

South Korean authorities cancel an international event expected to gather 30,000 participants from 78 countries, sparking a global controversy and financial losses.

South Korean local government cancels international event with 30,000 participants from 78 countries, causing international damage

South Korean local government cancels international event with 30,000 participants from 78 countries, causing international damage

South Korean local government cancels international event with 30,000 participants from 78 countries, causing international damage

From the USCCB – June 4, 2018 – Today, the U.S. Supreme Court decided the case of Masterpiece Cakeshop v. Colorado Civil Rights Commission. The case involves a Christian baker named Jack Phillips who declined in 2012 to create a custom wedding cake for a same-sex ceremony. State officials sought to compel Phillips to create such cakes under Colorado’s public accommodations law. The Supreme Court ruled 7-2 in favor of Phillips under the Free Exercise Clause of the First Amendment to the U.S. Constitution. Archbishop Joseph E. Kurtz of Louisville, Chairman of the Committee for Religious Liberty, Archbishop Charles J. Chaput, O.F.M. Cap., of Philadelphia, Chairman of the Committee on Laity, Marriage, Family Life and Youth, and Bishop James D. Conley of Lincoln, Chairman of the Subcommittee for the Promotion and Defense of Marriage of the U.S. Conference of Catholic Bishops (USCCB), issued the following joint statement: “Today’s decision confirms that people of faith should not suffer discrimination on account of their deeply held religious beliefs, but instead should be respected by government officials. This extends to creative professionals, such as Jack Phillips, who seek to serve the Lord in every aspect of their daily lives. In a pluralistic society like ours, true tolerance allows people with different viewpoints to be free to live out their beliefs, even if those beliefs are unpopular with the government.” The USCCB filed an amicus curiae brief supporting Masterpiece Cakeshop, which can be found here: http://www.usccb.org/about/general-counsel/amicus-briefs/upload/16-111-tsac-USCCB.pdf.        

  The Pennsylvania Catholic Conference applauds the Supreme Court’s decisions in Little Sisters of the Poor v. Commonwealth of Pennsylvania and in Our Lady of Guadalupe School v. Morrissey-Berru and St. James Catholic School v. Biel. In both cases, the Court reaffirmed the religious liberties guaranteed in the United States’ Constitution. “These are incredibly important rulings for so many groups across the country,” said Eric Failing, the Executive Director of the PCC. “They take a big stand for religious liberty as a First Amendment freedom, which is continually being threatened. We are happy the Court has clearly recognized the importance of religious liberty to our nation.”

Catholic adoption agencies across the state have been curtailing or stopping their work altogether as a result of a policy by the Wolf Administration that would take away a lot of their power to decide who would be the best parents for adoption. PA Rep. Dave Zimmerman (R-Lancaster) says there is still hope that a religious exemption will be granted by lawmakers for organizations. “A number of us in the House actually held up the budget because of a religious exemption, related to the Foster care and adoption,” Zimmerman told me in his Lancaster district office. Despite their determined efforts the Governor held firm and it was kept out. “They took the religious exemption out, which means an adoption agency would have to work with any type of family arrangements, whether it’s a man and wife, or an LGBT couple. They would have to work with all of those.” Zimmerman and several of his colleagues would like to see the exemption established. They have an agreement from House and Senate leadership to run bills in the fall to make that happen. “This is just one area. So the question is ‘what’s next?’” Zimmerman said. “I believe that our country and our state were established on religious liberty, religious freedom. We need to have these religious exemptions available to business and family throughout our state. It’s very important.” Zimmerman said another issue that drew debate in the last session was the compulsory age for education. The current law requires children between the ages of eight and 17 to be in school. But new regulations installed in one of the budget codes would expand that from six to 18. Zimmerman was one of the lawmakers who opposed the change. “There are a lot of issues with that,” he said. “Some children are just not ready at six. What about someone who graduates early? What about—in our district—the Plain community that gets work permits at 15?  None of that has been really addressed at this point, so there are some real concerns about the compulsory age.” The age change was something that was being pushed by the Governor, Zimmerman said. Even though it was placed in the budget, he says there will be an effort in the fall to get the change modified. ‘I also look at it as a liberties issue,” Zimmerman added. “The parents can probably make a better decision on their children than government.” Zimmerman remains very committed to pro-life issues. He voted for the Down Syndrome Protection Act and has signed on as a co-sponsor to Rep. Stephanie Borowicz’s (R-Centre, Clinton) “heartbeat” abortion bill, which he hopes to see introduced in the fall.

Paula Reid, CBS News Justice Department Reporter, discusses why a national uproar over religious freedom and gay rights is now focused on Arkansas and Indiana.

Location: Electronic Resource- 

Ethno-Religious Minorities in Iraq

U.S. Commission on International Religious Freedom - Annual Report - 2012

Joint Subcommittee Hearing: Religious Minorities in Syria: Caught in the Middle

Religious Cleansing In Iraq

Pope Francis promoted interfaith dialogue during a recent trip to four South Asian countries. Hundreds of thousands welcomed him, but is he promoting biblical truth?

From the sounds of drive-in church services to a look at repurposing church buildings, how religious practice and its spaces continue to shift during the pandemic.

Pairing science with psychology, Claudia Hammond wrote the book on rest - and why we need more of it. The previously untold story of Canadian hockey executive Sherry Bassin is recounted in a documentary by NPR's Gary Waleik.

Coach Steve Kerr made a statement.