Religions

14 pages, 759 KiB

Open AccessArticle

The “Tripitaka Diplomacy” in the East Asian World During the 10th–12th Centuries

by Jing Jiang, Junnan Shen and Kanliang Wang

Religions 2025, 16(8), 961; https://doi.org/10.3390/rel16080961 - 24 Jul 2025

During the 10th to 12th centuries, the Song, Liao, and Goryeo Dynasties and Japanese regimes in East Asia engaged in frequent activities of requesting and granting the Chinese Tripitaka (the Chinese Buddhist Canon), forming a distinctive diplomatic phenomenon termed “Tripitaka Diplomacy”. This paper [...] Read more.

During the 10th to 12th centuries, the Song, Liao, and Goryeo Dynasties and Japanese regimes in East Asia engaged in frequent activities of requesting and granting the Chinese Tripitaka (the Chinese Buddhist Canon), forming a distinctive diplomatic phenomenon termed “Tripitaka Diplomacy”. This paper examines the political and cultural dynamics underlying these cross-border interactions by analyzing the historical records of such activities among the polities. It also explores the multifaceted role of the Tripitaka in East Asian international relations, which transcended its religious significance to shape diplomatic strategies and power dynamics. Through this lens, this paper reveals the complexity of the East Asian international order during this period, emphasizing how the circulation of the Tripitaka served as both a cultural bridge and a tool for political negotiation. Full article

(This article belongs to the Special Issue Shaping Sacred Knowledge: The Transmission and Legacy of the Chinese Buddhist Canon)

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25 pages, 398 KiB

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From the Periphery to the Center: Sufi Dynamics and Islamic Localization in Sudan

by Gökhan Bozbaş and Fatiha Bozbaş

Religions 2025, 16(8), 960; https://doi.org/10.3390/rel16080960 - 24 Jul 2025

Abstract

This study examines the complex process of Islam’s localization in Sudan, focusing on how hospitality, Sufi dhikr, and Mawlid celebrations integrate with Islamic practices. Drawing on three years of qualitative fieldwork, it demonstrates how Sudan’s geography, ethnic diversity, and historical heritage enable the [...] Read more.

This study examines the complex process of Islam’s localization in Sudan, focusing on how hospitality, Sufi dhikr, and Mawlid celebrations integrate with Islamic practices. Drawing on three years of qualitative fieldwork, it demonstrates how Sudan’s geography, ethnic diversity, and historical heritage enable the blending of core religious principles with local customs. Sufi brotherhoods—particularly Qādiriyya, Tījāniyya, Shādhiliyya, and Khatmiyya—play a pivotal role in local culture by incorporating traditional musical, choreographic, and narrative art forms into their rituals, resulting in highly dynamic worship and social interaction. In Sudan, hospitality emerges as a near-sovereign social norm, reflecting the Islamic ethics of charity and mutual assistance while remaining deeply intertwined with local traditions. Islam’s adaptability toward local customs is further illustrated by the vibrant drumming, chanting, and dancing that enhance large-scale Mawlid al-Nabi celebrations, uniting Muslims under a religious identity that goes beyond dogmatic definitions. Beyond their spiritual meanings, these Sufi practices and networks also serve as tools for social cohesion, often functioning as support systems in regions with minimal state presence. They help prevent disputes and foster unity, demonstrating the positive impact of a flexible Islam—one that draws on both scripture and local traditions—on peacebuilding in Sudan. While highlighting the country’s social realities, this study offers insights into how Islam can function as a transformative force within society. Full article

(This article belongs to the Special Issue Voices from the 'Periphery of Islam': Discourses of Authenticity, Rooting and Community-Building)

19 pages, 406 KiB

Open AccessArticle

Translation as Pedagogy: Dharmagupta’s Didactic Rendering of the Diamond Sutra (Vajracchedikā-Prajñāpāramitā-Sūtra) and Sanskrit Instruction in the Sui–Tang Period

by Jiayi Wang and Nan Wang

Religions 2025, 16(8), 959; https://doi.org/10.3390/rel16080959 - 24 Jul 2025

Abstract

The Diamond Sutra (Vajracchedikā-Prajñāpāramitā-Sūtra) translated by the Sui Dynasty monk Dharmagupta is the fourth Chinese rendition of the Diamond Sutra. Characterized by unprecedented linguistic opacity and syntactic complexity within the history of Buddhist textual transmission, this translation’s distinctive features have attracted significant scholarly [...] Read more.

The Diamond Sutra (Vajracchedikā-Prajñāpāramitā-Sūtra) translated by the Sui Dynasty monk Dharmagupta is the fourth Chinese rendition of the Diamond Sutra. Characterized by unprecedented linguistic opacity and syntactic complexity within the history of Buddhist textual transmission, this translation’s distinctive features have attracted significant scholarly attention. This study synthesizes existing academic perspectives and employs Sanskrit–Chinese textual criticism and comparative analysis of parallel translations to conduct a granular examination of Dharmagupta’s retranslation. Our findings reveal that this text fundamentally deviates from conventional sutras designed for religious dissemination or liturgical recitation. Its defining traits, including morphological calquing of Sanskrit structures, simplified pronominal systems, and etymologically prioritized equivalence, collectively reflect a pedagogical focus characteristic of language instructional texts. Dharmagupta’s approach epitomizes a translation-as-pedagogy paradigm, with the text’s deviations from conventional norms resulting from the interplay of religious development, historical context, and translator agency. We argue that the Diamond Sutra retranslation constitutes a radical experimental paradigm in translation history, warranting re-evaluation of its significance within the broader trajectory of Buddhist textual practice. Full article

(This article belongs to the Special Issue Languages and Buddhist Texts: Translation, Transmission, and Interpretation Across Traditions)

19 pages, 536 KiB

Open AccessArticle

Luigi Giussani and an Accompaniment Model for Religious Education in Rural Australia

by Paul G. Chigwidden

Religions 2025, 16(8), 958; https://doi.org/10.3390/rel16080958 - 23 Jul 2025

Abstract

The rapid secularisation of society has made the work of religious education in Catholic secondary schools increasingly difficult. Contemporary RE teachers are often faced with wildly disparate knowledge and interest levels in their classrooms, to say nothing of their own religiosity. Many systems [...] Read more.

The rapid secularisation of society has made the work of religious education in Catholic secondary schools increasingly difficult. Contemporary RE teachers are often faced with wildly disparate knowledge and interest levels in their classrooms, to say nothing of their own religiosity. Many systems focus on new curricula, new forms of professional development opportunities, or tertiary courses as a means of enriching what is happening in the classroom. This article examines the approach developed in a small rural diocese in accompanying the RE teachers working in its five secondary schools. It is an accompaniment model that is grounded in the theological and pedagogical insights of Luigi Giussani and adapted to the realities of contemporary education in an Australian setting. The results are a surprising proliferation of enrichment and innovation that can be immediately shared with students in each RE classroom. Moreover, accompaniment offers a more sustainable, agile, and targeted mode of supporting the evangelising work of RE teachers working in Catholic secondary schools. Full article

(This article belongs to the Special Issue Systematic Theology as a Catalyst for Renewal in Catholic Education)

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17 pages, 231 KiB

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‘Go and Make Disciples of All Nations’: Challenges to Catholic School Leaders in Promoting Christian Values in a Secular Society

by David Fincham

Religions 2025, 16(8), 957; https://doi.org/10.3390/rel16080957 - 23 Jul 2025

Abstract

There are many lessons to be learned from the findings of research that would be advantageous in realising the potential of Catholic schools to contribute to the common good of a secular society. In summary, it is possible to highlight the following inferences, [...] Read more.

There are many lessons to be learned from the findings of research that would be advantageous in realising the potential of Catholic schools to contribute to the common good of a secular society. In summary, it is possible to highlight the following inferences, which were drawn from research undertaken by the writer: (1) From the perspective of Catholic school leaders, Catholic education faces considerable challenges and, sometimes, antagonism, within a secular society, which can impose significant pressures on the conduct of their work. (2) There is a need to disseminate information to individuals and groups within and outside Catholic schools of the Christian values that are promoted by the Church. (3) Catholic schools make a significant contribution towards the common good of society, which is not always generally appreciated and should be more widely publicised. (4) Catholic communities and their leaders would benefit from ongoing opportunities to engage in continuing professional development and formation that would nourish and nurture the enhancement of spiritual capital in their schools. Full article

18 pages, 295 KiB

Open AccessArticle

Religious Policies and Civil Conflict: “Italian” Perspectives on the French Wars of Religion

by Daniele Santarelli

Religions 2025, 16(8), 956; https://doi.org/10.3390/rel16080956 - 23 Jul 2025

Abstract

This paper investigates the complex relations between the Italian states, particularly Venice and Florence, and France at the beginning (c. 1560–1565) of the French Wars of Religion (c. 1560–1598). Focusing on the early years of the conflict, it highlights the “Italian” perception of [...] Read more.

This paper investigates the complex relations between the Italian states, particularly Venice and Florence, and France at the beginning (c. 1560–1565) of the French Wars of Religion (c. 1560–1598). Focusing on the early years of the conflict, it highlights the “Italian” perception of France’s politico-religious upheavals and their profound implications for governance and state stability. Drawing on diplomatic correspondence and political reflections, the analysis reveals contrasting approaches among Venetian ambassadors: in particular, Giovanni Michiel advocated conciliatory policies to avert civil war, while Michele Suriano favored uncompromising anti-heresy measures. Niccolò Tornabuoni, serving as the Florentine ambassador in France, evolved from moderate criticism to a rigidly anti-Protestant position, mirroring Cosimo de’ Medici’s shift toward Counter-Reformation policies. This study situates these early reflections within the broader context of Venice’s internal tensions, marked by the diffusion of Reformation ideas and anti-papal currents, and Florence’s strategic alignment with Spain. It also underscores the role of these conflicts in shaping the politico-diplomatic strategies and reinforcing the perceived necessity of religious uniformity as a safeguard against political and social destabilization. The final part is directly linked to the sources and arguments as it contextualizes the diplomatic responses of Venetian and Florentine envoys within the broader political–religious transformations of the period. Full article

(This article belongs to the Special Issue Religion and Politics: Interactions and Boundaries)

16 pages, 508 KiB

Open AccessArticle

Exploring the Role of Self-Forgiveness to Explain the Relationship Between Religiosity and Wellbeing in Individuals with Serious Mental Illness

by Sandra D. Reid, Shelly-Ann Hunte, Marielle Joseph and Marsha Ivey

Religions 2025, 16(8), 955; https://doi.org/10.3390/rel16080955 - 23 Jul 2025

Abstract

Self-forgiveness is identified as a contributor to psychological wellbeing and may serve as a mechanism through which religiosity supports mental health. There is a dearth of research on wellbeing and the role of self-forgiveness in the English-speaking Caribbean. This preliminary study explored the [...] Read more.

Self-forgiveness is identified as a contributor to psychological wellbeing and may serve as a mechanism through which religiosity supports mental health. There is a dearth of research on wellbeing and the role of self-forgiveness in the English-speaking Caribbean. This preliminary study explored the relationship between religiosity, self-forgiveness, and wellbeing among persons with serious mental illness (SMI), a population largely overlooked in this context. A convenience sample of 362 out-patients receiving care in Trinidad and Tobago completed self-reported measures of self-forgiveness, the Religious Commitment Inventory, and Havard’s Flourishing Measure. Inferential statistics examined group differences in religiosity and wellbeing, and predictive relationships among key variables. Among persons with SMI, higher religiosity was significantly associated with greater wellbeing (p < 0.0001). Additionally, there was greater wellbeing among those who reported a propensity to self-forgive compared to those who did not (p < 0.0001). Self-forgiveness explained a significant part of the relationship between religiosity and wellbeing. Furthermore, among the non-highly religious, self-forgiveness was also significantly associated with greater wellbeing (p < 0.001). Our findings suggest that self-forgiveness may mediate the link between religiosity and wellbeing, highlighting its potential as a therapeutic coping mechanism for individuals with serious mental illness. This study adds to the growing literature on religious coping in mental health and underscores the need for further research to clarify the mediating role of self-forgiveness. Full article

(This article belongs to the Special Issue Intersections of Religiousness/Spirituality and Forgiveness and Implications for Mental Health and Well-Being)

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25 pages, 4980 KiB

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In Memory of Mysticism: Kabbalistic Modes of (Post)Memory in W.G. Sebald’s Austerlitz

by Jo Klevdal

Religions 2025, 16(8), 954; https://doi.org/10.3390/rel16080954 - 23 Jul 2025

Abstract

As first-hand testimonies and accounts of the Holocaust fade, scholars and artists alike have struggled to depict and contextualize the genocide’s monumental violence. But depicting violence and its aftermath poses several problems, including the question of how to recall loss without artificially filling [...] Read more.

As first-hand testimonies and accounts of the Holocaust fade, scholars and artists alike have struggled to depict and contextualize the genocide’s monumental violence. But depicting violence and its aftermath poses several problems, including the question of how to recall loss without artificially filling in or effacing the absence so central to its understanding. In essence, remembering the Holocaust is a paradox: the preservation of an absence. Marianne Hirsch’s influential concept of postmemory addresses this paradox and asks questions about memorial capacity in the twenty-first century. This essay considers Hirsch’s postmemory in the context of W.G. Sebald’s 2001 novel Austerlitz, which uses a combination of prose and photography to engage the difficulties inherent in memory work without access to eyewitnesses. Through the interaction of printed text and images, Austerlitz subtly references Lurianic mysticism’s concept of tikkun and Tree of Life (ilanot) diagrams. The result is a depiction of memory that is both process-based and embodies absence. My reading of Austerlitz traces a Jewish heritage within the work of a non-Jewish German author by attending to a tradition of mystical thought embedded in the novel. This situates Sebald’s fiction in a much longer Jewish history that stretches out on either end of the event of the Holocaust. Structurally, Sebald develops a tikkun-like process of (re)creation which relies on gathering material scraps of the past and imaginatively engaging with their absences in the present. Images, just as much as text, are central to this process. Reading Austerlitz in the context of Kabbalah reveals an intellectual and artistic link to a Jewish history that, while predating the Holocaust, nonetheless sheds light on post-Holocaust memories of loss. Full article

(This article belongs to the Special Issue Jewish Thought in Times of Crisis)

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22 pages, 401 KiB

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Charity and Compassion: A Comparative Study of Philosophy of Friendship Between Thomistic Christianity and Mahayana Buddhism

by Zhichao Qi and Jingyu Sang

Religions 2025, 16(8), 953; https://doi.org/10.3390/rel16080953 - 23 Jul 2025

Abstract

In the current era, when civilizations are in constant conflict and humankind is facing a series of serious existential crises, there is an urgent need for universal love to unite humankind. As models of world religions, Christianity and Buddhism provide rich intellectual resources [...] Read more.

In the current era, when civilizations are in constant conflict and humankind is facing a series of serious existential crises, there is an urgent need for universal love to unite humankind. As models of world religions, Christianity and Buddhism provide rich intellectual resources for the construction of such universal love. Regarding Thomistic Christianity, its philosophy of friendship has gradually achieved a dual transformation from virtue-oriented to love-oriented, and from God-centered to human-centered. In the case of Mahayana Buddhism, its philosophy of friendship has evolved with the “Humanistic Buddhism” movement, increasingly demonstrating a compassionate spirit of saving the world. By comparing Thomistic Christianity with Mahayana Buddhism, we can see that although they exhibit different models of friendship, their main developmental trends are consistent. Both are committed to demonstrating a human-centered model of friendship, both emphasize the value of self-reduction in friendship, and both demonstrate the unique and irreplaceable role of religion in friendship. The goal of the philosophy of friendship is universal love and harmonious development of civilizations, while its future development depends on the joint efforts of contemporary religious scholars and philosophers. Full article

(This article belongs to the Special Issue Otherness-Reception and Self-Rediscovery in the Dialogue and Comparative Study of Christianity and Buddhism)

22 pages, 307 KiB

Open AccessArticle

Religious Freedom, Governance of Religious Diversity, and Interreligious Dialogue: The Case of Turin

by Matteo Di Placido and Stefania Palmisano

Religions 2025, 16(8), 952; https://doi.org/10.3390/rel16080952 - 23 Jul 2025

Abstract

Religious freedom, the management of religious diversity, and interreligious dialogue are emerging and closely interconnected phenomena. In the context of increasing religious pluralism, policymakers, religious institutions, and other civil society actors and organizations face challenges, particularly as they strive to legitimize their religious, [...] Read more.

Religious freedom, the management of religious diversity, and interreligious dialogue are emerging and closely interconnected phenomena. In the context of increasing religious pluralism, policymakers, religious institutions, and other civil society actors and organizations face challenges, particularly as they strive to legitimize their religious, social, and legal positions in contemporary societies. Drawing on 47 interviews with policymakers (N° 10), privileged informants (N° 15), and religious (N° 18) and interreligious leaders (N° 4), conducted as part of the Project Urban Governance of Religious Diversity (2023–2025), this article examines interreligious dialogue, as a social practice shaped by national legal frameworks on religious freedom and local governance mechanisms regulating religious diversity. More specifically, we analyze the three most relevant themes that emerged from the interview material: first, the limitations and opportunities within the current legislative framework, particularly in relation to local administrations’ efforts to complement national regulations and support religious communities in innovative ways; second, critiques of top-down initiatives on interreligious dialogue, wherein institutional priorities sometimes overshadow the voices and needs of religious groups; and finally, the impact of global events, such as the ongoing genocide in Palestine, on interreligious dialogue and established relationships among different faith communities. The article concludes by summarizing the main findings and outlining potential avenues for future research. Full article

(This article belongs to the Special Issue Urban Governance of Interreligious Dialogue and Freedom of/from Religion)

14 pages, 223 KiB

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Dante and the Ecclesial Paradox: Rebuke, Reverence, and Redemption

by Jonathan Farrugia

Religions 2025, 16(8), 951; https://doi.org/10.3390/rel16080951 - 22 Jul 2025

Abstract

In the past hundred years, three pontiffs have written apostolic letters to commemorate anniversaries relating to Dante: in 1921, Benedict XV marked the sixth centenary of the death of the great poet; in 1965, Paul VI judged it opportune to write on the [...] Read more.

In the past hundred years, three pontiffs have written apostolic letters to commemorate anniversaries relating to Dante: in 1921, Benedict XV marked the sixth centenary of the death of the great poet; in 1965, Paul VI judged it opportune to write on the occasion of the seventh centenary of his birth; and in 2021, Pope Francis added his voice to the numerous others wishing to honour the memory of the supreme Florentine poet on the seventh centenary of his death. Each letter is a product of its time: one hundred years ago, the Pope—still confined within the Vatican and refusing to recognise the Kingdom of Italy due to the Roman Question—addressed his text “to the beloved sons, professors and pupils of literary institutes and centres of higher learning within the Catholic world”; Paul VI, in full accord with the spirit of the Second Vatican Council and its vision of a Church seeking collaboration with the world, addressed his writing to Dante scholars more broadly, and within the same letter, together with other academic authorities, established the Chair of Dante Studies at the Catholic University of the Sacred Heart in Milan; Pope Francis today, in his outward-facing style of evangelisation, challenges everyone to (re)read Dante, whose teaching remains relevant seven hundred years after his death. Despite the differing political contexts and ecclesial agendas, Benedict XV, Paul VI, and Pope Francis are united on one point: Dante is a Christian poet—critical of the Church, certainly, but loyal to his faith and desirous of a religious institution that is more serious and less corrupt. This brief study presents the homage which the Church, today, seven centuries later, renders to this Poet—now widely recognised as a passionate witness of an arduous and active faith, in pursuit of justice and freedom. Full article

(This article belongs to the Special Issue Casta Meretrix: The Paradox of the Christian Church Through History)

29 pages, 2091 KiB

Open AccessArticle

Itinerancy and Sojourn: Bai Yuchan’s Travels as the Early Dissemination History of Daoism’s Southern School

by Cunbin Dong and Zhenhua Jiang

Religions 2025, 16(8), 950; https://doi.org/10.3390/rel16080950 - 22 Jul 2025

Abstract

As the effective founder of Daoism’s Southern School, Bai Yuchan’s travels played a pivotal role in the sect’s early dissemination. Through a close analysis of his poems, prose, and letters, this study reconstructs the key itineraries and motivations of Bai Yuchan’s travels and [...] Read more.

As the effective founder of Daoism’s Southern School, Bai Yuchan’s travels played a pivotal role in the sect’s early dissemination. Through a close analysis of his poems, prose, and letters, this study reconstructs the key itineraries and motivations of Bai Yuchan’s travels and examines how his itinerant practices shaped the early dissemination of the Southern School. His travels were divided into two phases: a pre-1212 period of Dao-seeking and a post-1216 phase of Dao-spreading, with the impetus for his later journeys arising from resolving internal alchemical cultivation dilemmas, which in reality, inaugurated his career of traveling to spread the Dao. Bai Yuchan established and disseminated the Southern School through sojourns and revisitations in various regions, with karmic opportunity (jiyuan 機緣) largely dictating the selection of sojourn locations during his journeys. Rooted in the Daoist philosophy of harmony, Bai Yuchan adhered to the principle of blending with the mundane while harmonizing one’s light (hunsu heguang 混俗和光) in his travels and interactions, maintaining active engagement within regional areas to foster harmonious relationships with local communities. This explains why Bai Yuchan was able to achieve the widespread dissemination of the Southern School through his itinerant activities over a short period. Full article

(This article belongs to the Special Issue The Diversity and Harmony of Taoism: Ideas, Behaviors and Influences)

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24 pages, 355 KiB

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Psychedelics and New Materialism: Challenging the Science–Spirituality Binary and the Onto-Epistemological Order of Modernity

by Mateo Sánchez Petrement

Religions 2025, 16(8), 949; https://doi.org/10.3390/rel16080949 - 22 Jul 2025

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Abstract

This essay argues for the reciprocal benefits of joining the new theories of matter emerging out of critical posthumanism and the psychedelic drugs currently experiencing a so-called “renaissance” in global north societies. While the former’s twin emphasis on relationality and embodiment is perfectly [...] Read more.

This essay argues for the reciprocal benefits of joining the new theories of matter emerging out of critical posthumanism and the psychedelic drugs currently experiencing a so-called “renaissance” in global north societies. While the former’s twin emphasis on relationality and embodiment is perfectly suited to capture and ground the ontological, epistemological, and ethical implications of psychedelic experiences of interconnectedness and transformation, these substances are in turn powerful companions through which to enact a “posthuman phenomenology” that helps us with the urgent task to “access, amplify, and describe” our deep imbrication with our more-than-human environments. In other words, I argue that while the “new materialism” emerging out of posthumanism can help elaborate a psychedelic rationality, psychedelics can in turn operate as educators in materiality. It is from this materialist perspective that we can best make sense of psychedelics’ often touted potential for social transformation and the enduring suspicion that they are somehow at odds with the “ontoepistemological order” of modernity. From this point of view, I contend that a crucial critical move is to push against the common trope that this opposition is best expressed as a turn from the narrow scientific and “consumerist materialism” of modern Western societies to more expansive “spiritual” worldviews. Pushing against this science-–spirituality binary, which in fact reproduces modern “indivi/dualism” by confining psychedelic experience inside our heads, I argue instead that what is in fact needed to think through and actualize such potentials is an increased attention to our material transcorporeality. In a nutshell, if we want psychedelics to inform social change, we must be more, not less, materialist—albeit by redefining matter in a rather “weird”, non-reductive way and by redefining consciousness as embodied. By the end of the essay, attaching psychedelics to a new materialism will enable us to formulate a “material spirituality” that establishes psychedelics’ political value less in an idealistic or cognitive “politics of consciousness” and more in a “materialization of critique”. Full article

(This article belongs to the Special Issue Psychedelics and Religion)

18 pages, 253 KiB

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Artificial Intelligence: A New Challenge for Human Understanding, Christian Education, and the Pastoral Activity of the Churches

by Wiesław Przygoda, Alina Rynio and Michał Kalisz

Religions 2025, 16(8), 948; https://doi.org/10.3390/rel16080948 - 22 Jul 2025

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Abstract

Artificial intelligence (AI) is one of the most influential and rapidly developing phenomena of our time. New fields of study are being created at universities, and managers are constantly introducing new AI solutions for business management, marketing, and advertising new products. Unfortunately, AI [...] Read more.

Artificial intelligence (AI) is one of the most influential and rapidly developing phenomena of our time. New fields of study are being created at universities, and managers are constantly introducing new AI solutions for business management, marketing, and advertising new products. Unfortunately, AI is also used to promote dangerous political parties and ideologies. The research problem that is the focus of this work is expressed in the following question: How does the symbiotic relationship between artificial and natural intelligence manifest across three dimensions of human experience—philosophical understanding, educational practice, and pastoral care—and what hermeneutical, phenomenological, and critical realist insights can illuminate both the promises and perils of this emerging co-evolution? In order to address this issue, an interdisciplinary research team was established. This team comprised a philosopher, an educator, and a pastoral theologian. This study is grounded in a critical–hermeneutic meta-analysis of the existing literature, ecclesial documents, and empirical investigations on AI. The results of scientific research allow for a broader insight into the impact of AI on humans and on personal relationships in Christian communities. The authors are concerned not only with providing an in-depth understanding of the issue but also with taking into account the ecumenical perspective of religious, social, and cultural education of contemporary Christians. Our analysis reveals that cultivating a healthy symbiosis between artificial and natural intelligence requires specific competencies and ethical frameworks. We therefore conclude with practical recommendations for Christian formation that neither uncritically embrace nor fearfully reject AI, but rather foster wise discernment for navigating this unprecedented co-evolutionary moment in human history. Full article

16 pages, 1765 KiB

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Māori Before English: Religious Education in Aotearoa NZ Ko tōku reo tōku ohooho, ko tōku reo tōku māpihi maurea—My Language Is My Awakening, My Language Is the Window to My Soul

by Margaret Carswell, Colin MacLeod and Laurel Lanner

Religions 2025, 16(8), 947; https://doi.org/10.3390/rel16080947 - 22 Jul 2025

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Abstract

In 2021, the National Centre for Religious Studies in New Zealand published the new religious education curriculum for Catholic schools in Aotearoa New Zealand. While in many ways, very like other religious education curricula, from its naming in Māori before English, Tō Tātou [...] Read more.

In 2021, the National Centre for Religious Studies in New Zealand published the new religious education curriculum for Catholic schools in Aotearoa New Zealand. While in many ways, very like other religious education curricula, from its naming in Māori before English, Tō Tātou Whakapono Our Faith shines a light on the role of culture and language in the transmission and expression of faith. This paper is written in two parts. Part 1 of this paper provides an examination of the key curriculum documents and website to find that Tō Tātou Whakapono Our Faith is unique in three ways. First, it enjoys a level of security in the dominant presence of Catholics in the Catholic school, guaranteed by the Integration Act of 1975. Second, it offers flexibility in approach, necessary for a curriculum with national status, and finally, it demonstrates an extraordinary commitment to the inclusion of Māori culture and language. Part 2 of this paper takes up the inclusion of Māori culture and language to offer a response to the call that Māori need to be allowed to develop a theology from within their own culture and language. It proposes that the introduction of a new hermeneutical lens in the study of scripture, one that would replicate the practice of the Bible authors who drew freely on their own experience and language to speak of God, could provide a simple but effective way of developing such a theology. It is in Part 2 that the significance of the subtitle of this paper will become apparent. Full article

(This article belongs to the Special Issue Engaging Religious Plurality within Australian and New Zealand Catholic Schools: Particularity in Dialogue with Diversity)

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16 pages, 311 KiB

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Odd Conspiracies: John Allegro, Sacred Mushrooms, and the Dead Sea Scrolls

by Matthew James Goff

Religions 2025, 16(8), 946; https://doi.org/10.3390/rel16080946 - 22 Jul 2025

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Abstract

This article examines the scholarship of John Allegro on the Dead Sea Scrolls and the role his status as a scholar has played in the reception of his The Sacred Mushroom and the Cross. While the Dead Sea Scrolls play no prominent [...] Read more.

This article examines the scholarship of John Allegro on the Dead Sea Scrolls and the role his status as a scholar has played in the reception of his The Sacred Mushroom and the Cross. While the Dead Sea Scrolls play no prominent role in the book, people promoting Sacred Mushroom and its unorthodox proposals stress that Allegro is a respected scholar with great philological acumen by appealing to status as an expert on the Dead Sea Scrolls. But Allegro’s contribution to the field is much more mixed than is often acknowledged by proponents of Sacred Mushroom. Allegro was also one of the first to promote the corrosive conspiracy theory that the rest of the editorial team was being controlled by the Vatican. Recognizing that Allegro’s scholarship is infused with a kind of conspiratorial ideation helps understand his method and approach in Sacred Mushroom—that the evidence that Christianity began as a sacred mushroom cult was intentionally obscured by New Testament authors. To agree with Allegro, one must grant that the evidence is hidden and below the surface. The renewed popularity for Allegro’s work, which is out of sync with his reputation among Qumran scholars, can be understood as one example of the broader phenomenon of the popularity of conspiratorial theories in contemporary culture Full article

(This article belongs to the Special Issue On the Origins of Western Psychedelia: Exploring Allegro’s The Sacred Mushroom and the Cross)

15 pages, 279 KiB

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What’s in a Name?: Mutanchi Clan Narratives and Indigenous Ecospirituality

by Reep Pandi Lepcha

Religions 2025, 16(8), 945; https://doi.org/10.3390/rel16080945 - 22 Jul 2025

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Abstract

The Mutanchis, known by their derogatory exonymic term ‘Lepcha’, are autochthonous to Sikkim, India. The name ‘Mutanchi’ derives from the phrase ‘Mutanchi Rumkup Rongkup’, eliciting the response ‘Achulay’, meaning ‘Beloved children of It-bu-mu, who have come from the snowy peaks’. The nomenclature prompts [...] Read more.

The Mutanchis, known by their derogatory exonymic term ‘Lepcha’, are autochthonous to Sikkim, India. The name ‘Mutanchi’ derives from the phrase ‘Mutanchi Rumkup Rongkup’, eliciting the response ‘Achulay’, meaning ‘Beloved children of It-bu-mu, who have come from the snowy peaks’. The nomenclature prompts an ontological understanding rooted in the community’s eco-geographical context. Despite possessing a well-developed script categorised within the Tibeto-Burman language family, the Mutanchis remain a largely oral community. Their diminishing, scarcely documented repository of Mutanchi clan narratives underscores this orality. As a Mutanchi, I recognise these narratives as a medium for expressing Indigenous value systems upheld by my community and specific villages. Mutanchi clan narratives embody spiritual and cultural significance, yet their fantastic rationale reveals complex epistemological tensions. Ideally, each Mutanchi clan reveres a chyu (peak), lhep (cave), and doh (lake), which are propitiated annually and on specific occasions. The transmigration of an apil (soul) is tied to these three sacred spatial geographies, unique to each clan. Additionally, clan etiological explanations, situated within natural or supernatural habitats, manifest beliefs, values, and norms rooted in a deep ecology. This article presents an ecosophical study of selected Mutanchi clan narratives from Dzongu, North Sikkim—a region that partially lies within the UNESCO Khangchendzonga Man-Biosphere Reserve. Conducted in close consultation with clan members and in adherence to the ethical protocols, this study examines clans in Dzongu governed by Indigenous knowledge systems embedded in their narratives, highlighting biocentric perspectives that shape Mutanchi lifeways. Full article

(This article belongs to the Special Issue Himalayan Ecospiritual Knowledges and Ethics of Sustainability in the Anthropocene)

19 pages, 438 KiB

Open AccessArticle

Work Addiction in a Buddhist Population from a Buddhist-Majority Country: A Report from Sri Lanka

by Piyanjali de Zoysa, Edyta Charzyńska, Klaudia T. Bochniarz and Paweł A. Atroszko

Religions 2025, 16(8), 944; https://doi.org/10.3390/rel16080944 - 22 Jul 2025

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Abstract

Most research on work addiction has focused on Western countries, often overlooking cultural and religious influences. This study examines work addiction in Sri Lanka, a predominantly Buddhist country, and explores whether gender and age moderate the relationship between religiosity and work addiction. A [...] Read more.

Most research on work addiction has focused on Western countries, often overlooking cultural and religious influences. This study examines work addiction in Sri Lanka, a predominantly Buddhist country, and explores whether gender and age moderate the relationship between religiosity and work addiction. A sample of 176 full-time employed Buddhists (66.5% women, mean age = 41.84 years) completed an online survey, including the International Work Addiction Scale and a self-rated religiosity measure. The prevalence of work addiction was around 10%, aligning with Western estimates. No direct link was found between religiosity and work addiction. However, age significantly moderated this relationship: among younger participants, higher religiosity was associated with lower work addiction, while in older participants it was linked to higher work addiction. Gender showed no moderating effect. These findings suggest that work addiction is prevalent even in cultural contexts emphasizing moderation and non-attachment. The age-related differences may reflect generational shifts in how religion is perceived and integrated into work life, as well as varying interpretations of Buddhist principles. This study highlights the importance of considering cultural and generational contexts when examining behavioral addictions like work addiction. Full article

(This article belongs to the Special Issue Intersections of Religiousness/Spirituality and Forgiveness and Implications for Mental Health and Well-Being)

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Religions, Volume 16, Issue 8 (August 2025) – 18 articles

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