As teacher educators who teach a variety of courses that engage "difference," there comes a moment almost every semester where a reading or set of readings discusses sexuality in education as sexuality impacts student and teacher bodies, curricula, and educational policy. Invariably, such readings cause a student or two to raise any number of questions about religion that prompt the authors here to unpack the work of resentment and possibilities of hospitality. Teacher candidate questions in these moments often fall into two broad camps--a camp curious about how to navigate the controversies that they have seen or heard about as regards particular (and generally regressive) religious teachings around, in particular, homosexuality and a camp that is committed to specific religious traditions that often hold these same views of homosexuality. Yet, the constellation of issues, experiences, and embodiments often places queer, queer allied and more conservative religious students in a bind as they are themselves in the midst of becoming subjects. Both groups feel--whether the feeling is substantiated by evidence or not--threatened by the very question or by the response the question is imagined (or expected to) receive. And both look to the teacher to resolve the threat, or more likely threats, such questions raise not only for their growing knowledge base as teachers but also for their own emerging subject-ness. This essay seeks to think through this dynamic as teacher educators who, the authors believe, have their own work to do in addressing the myriad issues in play and how they not only impact their students, their students' future students, but also their own subject-ness. First, the authors offer context for their own practices as teacher educators to recognize their own implications and limitations within this work. Second, they offer an engagement with contemporary scholarship historicizing the binary between "religion" and the "secular" to unsettle this binary. This engagement seeks to open up space to recognize the inter-relationship of religious and secular discourses particularly in relation to education. Third, they posit a framing, through a recontextualization of resentment as a way to put back into conversation what are often assumed to be adversarial positions, which is to say strong religious belief and progressive sexuality politics. They then think with concepts of liking, from James Alison, and hospitality, from Jacques Derrida, to posit approaches to the opportunity of religion and sexualities as they arise, as they show up in their teacher education classrooms manifest both in discourses, but also in the bodies of particular students.