Religions

18 pages, 7878 KB

Open AccessArticle

New Approaches to the Conservation of Tibetan Books: A Case Study of Two Fragmented Buddhist Manuscripts of the Tucci Tibetan Collection

by Federica Delìa

Religions 2026, 17(5), 624; https://doi.org/10.3390/rel17050624 - 21 May 2026

Viewed by 1617

Abstract

This study explores the challenges and ethical implications of conserving Tibetan Buddhist manuscripts preserved in Western collections, focusing on the tension between established Western conservation practices and the cultural, ritual, and sacred significance of Tibetan books. Drawing on the analysis and treatment of [...] Read more.

This study explores the challenges and ethical implications of conserving Tibetan Buddhist manuscripts preserved in Western collections, focusing on the tension between established Western conservation practices and the cultural, ritual, and sacred significance of Tibetan books. Drawing on the analysis and treatment of two fragmented Buddhist manuscripts from the Tucci Tibetan Collection at the “IsIAO Library” (National Central Library of Rome), the research adopts an interdisciplinary approach that combines codicological study, material analysis, and conservation practice informed by Tibetan cultural knowledge. Tibetan manuscripts, produced with materials and techniques distinct from Western traditions, embody meanings that extend beyond their physical form, often rendering restoration a sensitive or even controversial act. The paper examines how evolving conservation principles, which emphasise prevention, minimal intervention, and cultural respect, can be reconciled with the need to ensure the long-term preservation of these fragile artefacts. Particular attention is given to the critical evaluation of past and current treatment methods and to the use of materials inspired by traditional Himalayan manufacture. By highlighting both the potential benefits and unresolved issues of culturally informed conservation strategies, this research aims to contribute to an ongoing dialogue on responsible and innovative approaches to the conservation of Tibetan manuscripts, while respecting their traditional production and safeguarding their historical integrity and spiritual value. Full article

(This article belongs to the Special Issue Preserving the Master’s Word: Rituals and Protective Accessories for Sacred Scriptures in the Himalayan Culture)

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3 pages, 143 KB

Open AccessEditorial

Fate in Ancient Greek Philosophy and Religion

by David Torrijos-Castrillejo and Jorge L. Gutiérrez

Religions 2026, 17(5), 623; https://doi.org/10.3390/rel17050623 - 21 May 2026

Viewed by 680

Abstract

The Greek term heimarménē, rendered in Latin as fatum and in English as “fate” (and occasionally as “destiny”), designates one of the doctrinal elements at the intersection of Greek religion and philosophy [...] Full article

(This article belongs to the Special Issue Fate in Ancient Greek Philosophy and Religion)

22 pages, 360 KB

Open AccessArticle

From Nihilism to Realism: Joseph Edkins’ Interpretation of Buddhist Nirvana and Death

by Yuan Li

Religions 2026, 17(5), 622; https://doi.org/10.3390/rel17050622 - 21 May 2026

Viewed by 672

Abstract

In the nineteenth century, the emergence of Western Buddhist studies generated sustained debate over nirvana, one of the central doctrines of Buddhism. The British Protestant missionary Joseph Edkins actively participated in this intellectual discussion and developed a distinctive interpretation of the concept. Early [...] Read more.

In the nineteenth century, the emergence of Western Buddhist studies generated sustained debate over nirvana, one of the central doctrines of Buddhism. The British Protestant missionary Joseph Edkins actively participated in this intellectual discussion and developed a distinctive interpretation of the concept. Early in his writings, Edkins largely followed the prevailing tendency in European scholarship to interpret nirvana through a philosophical framework that equated it with nihilism. However, through extensive engagement with Chinese Buddhist texts and direct interactions with Chinese Buddhists, he gradually revised this view. Approaching the issue from the perspectives of common sense and religion, Edkins argued that nirvana, as understood in Chinese Buddhism, retained a form of practical realism rather than complete annihilation. Although he ultimately rejected the idea that nirvana could provide genuine salvation, Edkins discerned the Western Heaven (Pure Land) within his own construction of a Buddhist theory of death and interpreted it as a potential preparation for Christianity. By situating Northern Buddhism within a broader biblical narrative, he sought to reconcile tensions between nirvana and other Buddhist conceptions of the afterlife, as well as the wider doctrinal tensions between Buddhism and Christianity. As an intermediary in Sino-Western intellectual exchange, Edkins’ creative interpretation of nirvana not only reflects the imprint of Western intellectual traditions but also illuminates the complex negotiations between Christianity and Buddhism, and between faith and reason, in the nineteenth-century construction of Buddhist knowledge. Full article

(This article belongs to the Special Issue Early Modern Encounters: Religious and Knowledge Exchange in the Global Mission)

14 pages, 237 KB

Open AccessArticle

The Intersections and Complexities of African Traditional Religion and Christianity: An Inquiry Through the African Philosophy of Community

by Jacob Mokhutso

Religions 2026, 17(5), 621; https://doi.org/10.3390/rel17050621 - 21 May 2026

Viewed by 1139

Abstract

Africans are widely recognised for their deeply rooted communal orientation. This ethos is intricately embedded in cultural practices such as burial rites, matrimonial customs, ritual observances, and broader conceptions of kinship. Within many African societies, the notion of family transcends the boundaries of [...] Read more.

Africans are widely recognised for their deeply rooted communal orientation. This ethos is intricately embedded in cultural practices such as burial rites, matrimonial customs, ritual observances, and broader conceptions of kinship. Within many African societies, the notion of family transcends the boundaries of the living, encompassing ancestors often conceptualised as the “living-dead” as well as extended familial networks. Despite the historical introduction and sustained influence of missionary and colonial religions, particularly Christianity, African Traditional Religion (ATR) continues to shape the beliefs and practices of many South Africans. Although Christianity remains a dominant religious tradition in South Africa, the persistence of ATR generates both points of convergence and sites of tension within the lived religious experiences of adherents. Against this backdrop, the present study critically examines the intersections and complexities between ATR and Christianity in South Africa, with particular emphasis on the African philosophy of community. Employing a qualitative research design informed by social cognitive theory and utilising a self-selection sampling strategy, data were collected through interviews with young adults (aged 25–40) affiliated with three mainline churches in Mamelodi, Pretoria, South Africa. The findings indicate that, while notable convergences exist between ATR and Christianity, significant complexities persist, particularly when interpreted through the lens of African communal philosophy. Full article

(This article belongs to the Section Religions and Theologies)

23 pages, 332 KB

Open AccessArticle

Value Innovation in Church Administration: A Theological-Orthodox Reading of the “Blue Ocean” and the ERSC Matrix

by Doru Negricea

Religions 2026, 17(5), 620; https://doi.org/10.3390/rel17050620 - 21 May 2026

Viewed by 572

Abstract

This study proposes a theological-orthodox reinterpretation of contemporary management concepts—particularly “value innovation,” the “blue ocean strategy,” and the E.R.S.C. matrix—within the framework of church administration. Starting from the premise that such concepts cannot be directly imported into the ecclesial context without distortion, the [...] Read more.

This study proposes a theological-orthodox reinterpretation of contemporary management concepts—particularly “value innovation,” the “blue ocean strategy,” and the E.R.S.C. matrix—within the framework of church administration. Starting from the premise that such concepts cannot be directly imported into the ecclesial context without distortion, the paper argues for their “theological translation,” whereby their underlying logic is reoriented toward the service of the person, communion, and oikonomia. The analysis demonstrates that church administration cannot be understood as a neutral technical system, but as a form of diakonia, intrinsically linked to the ecclesial nature of the Church as the Body of Christ. Consequently, “value” is redefined not in utilitarian or economic terms, but as concrete good: the protection of human dignity, the strengthening of communion, the accessibility of liturgical and pastoral life, and the responsible use of resources. Within this framework, innovation is understood as a Christ-centered renewal of administrative practices, while differentiation (“blue ocean”) becomes a form of service rather than competition. The E.R.S.C. matrix is reinterpreted as an ascetical discipline of discernment, guiding administrative decisions through criteria rooted in theological anthropology and ecclesial ethics. Furthermore, the study addresses the ethical meaning of surplus, the role of transparency, the integration of virtue and competence in organizational culture, and the transformation of communication from image management into truthful witness. Ultimately, the paper argues that authentic church administration is not defined by procedural efficiency alone, but by its capacity to manifest, through structures and decisions, the love of Christ in concrete institutional life. Full article

48 pages, 25103 KB

Open AccessArticle

The Expression of Chan “Emptiness Contemplation” in Hongren’s Landscape Painting

by Qingning Lu, Jingshu Li, Yueming Wu and Zhuo Zha

Religions 2026, 17(5), 619; https://doi.org/10.3390/rel17050619 - 20 May 2026

Cited by 1 | Viewed by 1366

Abstract

This paper focuses on the early Qing monk-painter Hongren 弘仁, systematically exploring the pathways through which the Chan Buddhist “emptiness contemplation” is manifested in his landscape paintings. As a representative monk-painter, Hongren produced works that profoundly embody the Chan contemplation of emptiness, yielding [...] Read more.

This paper focuses on the early Qing monk-painter Hongren 弘仁, systematically exploring the pathways through which the Chan Buddhist “emptiness contemplation” is manifested in his landscape paintings. As a representative monk-painter, Hongren produced works that profoundly embody the Chan contemplation of emptiness, yielding a singular style defined by austere coldness, minimalist simplicity, and profound quietude. Transcending conventional stylistic descriptions in art history and essentialist philosophical deductions, this study adopts a comprehensive empirical approach that integrates poetry, calligraphy, painting, and seals (shi-shu-hua-yin 诗书画印). By adopting an interdisciplinary perspective of philosophy, religion, and art history, this study argues that Hongren’s landscapes are not merely subjective emotional expressions or aesthetic pursuits; rather, they constitute a visual extension and a spiritual externalization of his emptiness contemplation. Through a multi-layered analysis of his form, brushwork, composition, and artistic conception, combined with the mutual corroboration of poetic inscriptions on paintings and textual inscriptions on seals, this paper reveals how the Chan philosophy of “emptiness contemplation” is reflected within his artistic language. While Hongren’s style is the cumulative result of various factors such as the Ming-Qing dynasty transition, his personal life, the inheritance of painting techniques, and the regional culture of Mount Huang, this paper specifically takes Chan thought as its analytical starting point, focusing on its unique expression in his work. Hongren’s path of “Painting-Chan” (hua chan 画禅) not only infused early Qing painting with a sublime spiritual power but also provides a vital religious exegesis of the deep-seated Chinese tradition of “Technique Ascending to the Dao” (ji jin yu dao 技进于道). Full article

(This article belongs to the Special Issue Chinese Religious Cultures: Historical Traditions and Modern Interpretations)

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13 pages, 379 KB

Open AccessArticle

Rethinking Maqāṣid al-Sharīʿa: Promises, Limits and Practice in Aḥmad al-Raysūnī’s Thought

by Eva Kepplinger

Religions 2026, 17(5), 618; https://doi.org/10.3390/rel17050618 - 20 May 2026

Viewed by 481

Abstract

Increased debates over the higher objectives of Islamic law (maqāṣid al-sharīʿa) have emerged in recent decades, with considerable attention devoted to their potential for intellectual and legal reform. Nonetheless, a very prolific contemporary contributor to the maqāṣid debate, the Moroccan scholar [...] Read more.

Increased debates over the higher objectives of Islamic law (maqāṣid al-sharīʿa) have emerged in recent decades, with considerable attention devoted to their potential for intellectual and legal reform. Nonetheless, a very prolific contemporary contributor to the maqāṣid debate, the Moroccan scholar Aḥmad al-Raysūnī (b. 1953), has received very limited attention in Western scholarship to date. Therefore, this article offers a comprehensive critical analysis of al-Raysūnī’s interpretation of the maqāṣid and its implications for contemporary Islamic normativity. Aiming to assess the relationship between al-Raysūnī’s theoretical elaborations of the maqāṣid and their practical implications, both his publications and his legal opinions (fatwas) are considered and analysed. Thus, methodologically, the article combines textual analysis of al-Raysūnī’s works with an analytical evaluation of his legal reasoning in practice. The study demonstrates that while al-Raysūnī stresses the importance of a structured maqāṣid-reasoning and suggests models for their organisation, his fatwas rarely implement these concepts directly; instead, they rely predominantly on a broader notion of public welfare (maṣlaḥa). By choosing al-Raysūnī as an example, the article argues that this tension highlights both the reformist potential and the practical limitations of contemporary maqāṣid discourse, thereby contributing to broader discussions on Islamic legal reform. Full article

17 pages, 276 KB

Open AccessArticle

Unveiling Adam Smith’s Invisible Hands: Transcending Giorgio Agamben’s Economic Theology

by Mark Rathbone

Religions 2026, 17(5), 617; https://doi.org/10.3390/rel17050617 - 20 May 2026

Viewed by 571

Abstract

This article provides a critical evaluation of Giorgio Agamben’s argument that Adam Smith’s metaphor of the invisible hand is representative of economic theology and providential control. Although Agamben’s analysis does not explicate a nuanced view of the invisible hand, it does reveal the [...] Read more.

This article provides a critical evaluation of Giorgio Agamben’s argument that Adam Smith’s metaphor of the invisible hand is representative of economic theology and providential control. Although Agamben’s analysis does not explicate a nuanced view of the invisible hand, it does reveal the embedded economic theology in its misuse by neoliberal economists who characterise the invisible hand as a fundamental mechanism of market coordination consistent with a providential order. Conversely, this study argues that such perspectives fail to account for the intricacy and ambivalence inherent in Smith’s philosophy. Through textual analysis of the invisible hand in The Theory of Moral Sentiments, The Wealth of Nations, and The History of Astronomy, the manuscript highlights that Smith presents three distinct perspectives and that the theological interpretations do not adequately capture this divergence. Rather than endorsing a providential or theological framework, Smith’s use of the invisible hand is shown to be a conditional and intricate metaphor that serves as a critique, a form of social engagement, ethical commerce, and empirical analysis of irrational belief in markets that support the common good. Therefore, this interpretation transcends economic theology and reductive neoliberal economics, offering a more nuanced understanding with important implications for contemporary economics. Full article

11 pages, 1329 KB

Open AccessArticle

Horuni me-hekhan dantuni: A Manifestation of Modernity in the Jewish Community of Tripoli in the Early Twentieth Century

by Ronel Atia

Religions 2026, 17(5), 616; https://doi.org/10.3390/rel17050616 - 20 May 2026

Viewed by 355

Abstract

Horuni me-hekhan dantuni is a principle that originates in the Babylonian Talmud. It relates to the question of the obligation of dayyanim to explain their rulings and the option of litigants to appeal these rulings to other judicial instances in certain cases. In [...] Read more.

Horuni me-hekhan dantuni is a principle that originates in the Babylonian Talmud. It relates to the question of the obligation of dayyanim to explain their rulings and the option of litigants to appeal these rulings to other judicial instances in certain cases. In this article, I describe the cultural factors that affected the Talmudic principle of horuni through the prism of goings-on in the early twentieth-century Jewish community of Tripoli. I present the cultural developments sweeping the community that elicited the demand to explain verdicts on the grounds of horuni. I examine how horuni was applied in similar Jewish communities, with emphasis on the community in neighboring Tunisia. Full article

(This article belongs to the Section Religions and Theologies)

20 pages, 259 KB

Open AccessArticle

Narrative Empathy, Subtle Pejorative, and Religious Agenda-Setting: A Close Reading of “Report in Slavery and Racism in the History of the Southern Baptist Theological Seminary”

by Jeff Miller

Religions 2026, 17(5), 615; https://doi.org/10.3390/rel17050615 - 20 May 2026

Viewed by 580

Abstract

This article offers a rhetorical close reading of the Southern Baptist Theological Seminary’s Report on Slavery and Racism in the History of the Southern Baptist Theological Seminary. While the report presents itself as an institutional reckoning with a legacy of slavery, racism, and [...] Read more.

This article offers a rhetorical close reading of the Southern Baptist Theological Seminary’s Report on Slavery and Racism in the History of the Southern Baptist Theological Seminary. While the report presents itself as an institutional reckoning with a legacy of slavery, racism, and white supremacy, this analysis argues that its rhetoric simultaneously minimizes the significance of those injustices. Three recurring rhetorical moves structure this dynamic. First, the report centers the experiences and dilemmas of the seminary’s white leadership, producing narrative empathy for institutional actors while decentering the experiences of those harmed by the institution’s history. Second, it employs subtly pejorative characterizations of external critics and other historical actors, reinforcing an evangelical “embattled identity.” Third, the report rhetorically constructs the concept of the “gospel” in a manner that separates core Christian doctrine from concerns of racial justice. Drawing on agenda-setting theory, this study introduces the concept of religious agenda-setting to describe how religious leaders rhetorically prioritize certain moral concerns while marginalizing others. Together, these strategies allow for the report to confess historical wrongdoing while simultaneously preserving institutional legitimacy and authority. Full article

(This article belongs to the Special Issue Meeting at the Crossroads: Understanding the Intersection of Rhetoric, Race, and Religion)

20 pages, 433 KB

Open AccessArticle

Medieval and Post-Medieval Traditions of Salome’s Icy Death

by Zbigniew Izydorczyk

Religions 2026, 17(5), 614; https://doi.org/10.3390/rel17050614 - 19 May 2026

Viewed by 712

Abstract

Although the figure of Salome has received much attention from artists and critics alike in the last century and a half, the sources of the legend of her death by ice remain little known. This article traces the origin, development, and transmission of [...] Read more.

Although the figure of Salome has received much attention from artists and critics alike in the last century and a half, the sources of the legend of her death by ice remain little known. This article traces the origin, development, and transmission of the legend from late antiquity through the early modern period, highlighting its rich presence in medieval Eastern and near total neglect in medieval Western Christian traditions. Drawing on Syriac, Greek, Coptic, Arabic, and Slavic sources, it demonstrates that the legend emerged before the sixth century in the Christian East, where it circulated widely in apocryphal, hagiographical, and historiographical texts. Early attestations, such as the Epistle of Herod to Pilate, already contain core narrative motifs, which later Byzantine authors elaborated into a sophisticated typological narrative of divine retributive justice. In Greek and Slavic traditions especially, the legend achieves rhetorical refinement through the image of decapitation “not by iron but by ice,” while Syriac, Coptic, and Arabic retellings amplify the punitive dimension through the accumulation of often extravagant forms of divine punishment. In contrast, the medieval Latin West preserves only faint and fragmentary echoes of the legend, typically reducing it to brief notices of drowning and largely stripping it of its typological force. Instead, an alternative motif—Salome swallowed by the earth—gains prominence in Western textual and visual culture, possibly facilitated by the conflation of Salome with her mother. The article argues that the fully developed Eastern narrative entered Western Europe only in the sixteenth century through printed Latin translations of Byzantine historiography, particularly the works of Symeon Metaphrastes and Nicephorus Callistus Xanthopoulos. This print-mediated transmission enabled the legend’s broader reception in early modern Europe and its eventual transformation into a folkloric and literary motif, culminating in the nineteenth-century Decadent literature and art. Full article

(This article belongs to the Special Issue Revealing the Hidden: Apocryphal Texts and the Shaping of Religious Thought)

22 pages, 635 KB

Open AccessArticle

Faith in the Fracture: Toward a Womanist Cosmological Sacred Belonging and Citizenship

by CL Nash

Religions 2026, 17(5), 613; https://doi.org/10.3390/rel17050613 - 19 May 2026

Viewed by 565

Abstract

This study examines how Black women navigate spiritual widowhood and cosmological disinheritance in contemporary America through the biblical figure of Ruth. Employing what I call a critical embodied epistemology (CEE)—a womanist methodology integrating Hortense Spillers’ hieroglyphics of the flesh, Michel Foucault’s genealogical analysis, [...] Read more.

This study examines how Black women navigate spiritual widowhood and cosmological disinheritance in contemporary America through the biblical figure of Ruth. Employing what I call a critical embodied epistemology (CEE)—a womanist methodology integrating Hortense Spillers’ hieroglyphics of the flesh, Michel Foucault’s genealogical analysis, and Emilie Townes’ ethical reimagination—this article analyzes Ruth’s transgressive movements as a template for sacred belonging beyond State-sanctioned citizenship. Against the backdrop of reproductive rights rollbacks, voting restrictions, and the political rejection of Black women’s leadership, the research reveals how African-descended cosmology offers alternative frameworks for community, covenant, and citizenship. Findings demonstrate that Ruth’s embodied risk on the threshing floor models what I term “faith in the fracture”—an insurgent spirituality that refuses to tether sacred belonging to empire. The study contributes to womanist theology, political theology, and diaspora studies by theorizing sacred citizenship as relational rather than national, and by centering embodied knowledge as theological epistemology. Implications include reconceptualizing belonging for all marginalized communities navigating displacement, State abandonment, and cosmological rupture. Full article

(This article belongs to the Special Issue Breath of Life: Black Spirituality in Everyday Life)

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15 pages, 231 KB

Open AccessArticle

Grasped by the Spirit: An Anthropological and Theological Understanding of an Existential Religious Experience

by Marten van den Toren-Liefting

Religions 2026, 17(5), 612; https://doi.org/10.3390/rel17050612 - 19 May 2026

Viewed by 428

Abstract

Over the course of 2021, I conducted ethnographic research among transnational Pentecostal communities in Madrid. During this research, ethnographic data on manifestations of the Spirit was collected. This data appeared to defy the perspective of a distant and critical observer. In this article [...] Read more.

Over the course of 2021, I conducted ethnographic research among transnational Pentecostal communities in Madrid. During this research, ethnographic data on manifestations of the Spirit was collected. This data appeared to defy the perspective of a distant and critical observer. In this article I explore how an anthropologist might incorporate Tillich’s theology of the Spirit to make sense of and think through existential religious experiences within Pentecostal communities, such as experiences of being possessed or grasped by the Holy Spirit. This article begins by presenting data from a Pentecostal culto in Madrid in which the Spirit plays a defining role. Initially, I reflect on how an anthropologist might make sense of similar ethnographic data. Subsequently, I turn to Paul Tillich’s theology of the Spirit. I discover how Tillich’s theology can aid in making sense of ethnographic data of manifestations of the Spirit. Tillich’s theology enables anthropologists to make sense of ethnographic encounters with the Spirit beyond secular registers dominant in the anthropological discipline. Full article

(This article belongs to the Special Issue Theology and Anthropology: A Critical Discussion)

20 pages, 466 KB

Open AccessArticle

Ji’s View of the Pure Land in “Commentary of Vimalakīrtinirdeśasūtra”

by Zurong Yang

Religions 2026, 17(5), 611; https://doi.org/10.3390/rel17050611 - 19 May 2026

Viewed by 469

Abstract

The Shuo Wugoucheng jing shu 說無垢稱經疏 [Commentary on the Vimalakīrtinirdeśasūtra] by Ji 基 (632–682) is a systematic exposition of the concept of the Buddha-land. It not only comprehensively constructs the theoretical framework of the “Eight Gates and Fourfold Realm” but also addresses [...] Read more.

The Shuo Wugoucheng jing shu 說無垢稱經疏 [Commentary on the Vimalakīrtinirdeśasūtra] by Ji 基 (632–682) is a systematic exposition of the concept of the Buddha-land. It not only comprehensively constructs the theoretical framework of the “Eight Gates and Fourfold Realm” but also addresses two key questions within the framework of “as the mind is pure, so is the Buddha-land 隨其心淨則佛土淨”—namely, what constitutes a Bodhisattva’s Pure Land and why Śāriputra perceived impurities in the Buddha-land. In this process, Ji extensively incorporates ideas from Yogācāra texts such as the Cheng weishi lun 成唯識論 [Vijñapti-mātratā-siddhi] and the Fodijing lun 佛地經論 [Buddhabhūmisūtra-śāstra]. He further advances the discourse by constructing the Pure Land from the perspectives of both the Buddha and sentient beings. In doing so, he presents a distinctly Yogācāra interpretation. Additionally, through his explanation of the causality of the Pure Land, he outlines a progression: cultivation of wisdom → purification of consciousness → purification of the land. Ji thereby embarks on a different interpretive path from Kumārajīva 鳩摩羅什 (344–413), Sengzhao 僧肇 (384–414), and others, highlighting his distinctive contribution and the unique significance of his Pure Land thought within the Yogācāra tradition and the Shuo Wugoucheng jing 說無垢稱經 [Vimalakīrtinirdeśasūtra] exegetical lineage. Full article

(This article belongs to the Special Issue Origins and Development of the Pure Land Tradition Through the Lens of Sacred Site Transference)

31 pages, 351 KB

Open AccessReview

Religion and Spiritual Development in Youth Care: A Literature Review

by Jos de Kock

Religions 2026, 17(5), 610; https://doi.org/10.3390/rel17050610 - 19 May 2026

Viewed by 1073

Abstract

Currently, there is a lack of sufficient research regarding spirituality in the lives of young people in youth care contexts. In this study, youth care refers to various forms of either voluntary or mandatory support and care for young people (children and teenagers) [...] Read more.

Currently, there is a lack of sufficient research regarding spirituality in the lives of young people in youth care contexts. In this study, youth care refers to various forms of either voluntary or mandatory support and care for young people (children and teenagers) and their educators for growing-up problems, parenting problems, and psychological, psychosocial, and behavioral problems or intellectual disabilities. The available research is not systematically gathered in an overview. Against this background, this article presents a systematic literature review based on the following main research question: What insights can be distilled from scholarly peer-reviewed journal articles published from January 2000–July 2025 regarding spiritual formation in youth care? The results of the review study were based on 41 journal articles. Half of these articles thematize the foster care context. The other articles are spread over other youth care contexts, including psychiatric care, child and youth welfare, residential care, social work, and services for unaccompanied minors. Most of the articles presented empirical research. Three major themes can be defined that connect most articles: (a) the discussion of religion and spirituality as naturally present in the lives of children and the need or right to recognize that dimension and to facilitate continuity in it; (b) the question or the hypothesis that religion and spirituality can promote well-being, including the finding that this does not always appear unambiguous, up to and including attention to the harmful effects of religion and spirituality; and (c) the question of whether and how religion and spirituality can be used more instrumentally in youth care services to provide the best possible care to young people. The article discusses these findings, and recommendations for youth care professionals and follow-up research are presented. Full article

(This article belongs to the Section Religions and Health/Psychology/Social Sciences)

12 pages, 278 KB

Open AccessArticle

The Weight of the Invisible: Max Scheler and Mullā Ṣadrā on Non-Objectual Experience

by Tareq Ayoub

Religions 2026, 17(5), 609; https://doi.org/10.3390/rel17050609 - 19 May 2026

Viewed by 378

Abstract

This article argues that suffering exemplifies a distinctive mode of objectless yet meaningful experience that challenges the assumption that intuition must be grounded in the presence of a determinate object. Drawing on phenomenological and metaphysical resources, it brings Max Scheler’s phenomenology of feeling [...] Read more.

This article argues that suffering exemplifies a distinctive mode of objectless yet meaningful experience that challenges the assumption that intuition must be grounded in the presence of a determinate object. Drawing on phenomenological and metaphysical resources, it brings Max Scheler’s phenomenology of feeling into dialogue with Mullā Ṣadrā’s ontology of graded existence to reconceptualize the epistemic and ontological status of pain. Against views that treat non-objectual experiences as merely subjective or epistemically deficient, the paper contends that suffering discloses a structured form of meaning that operates before and beyond object-based cognition. Scheler’s account of emotional intentionality is shown to illuminate how suffering reveals value and orientation without presenting an identifiable object, disclosing instead an invisible dimension of life as inhibited, fractured, or diminished. This non-objectual disclosure, while irreducible to sensory intuition, nevertheless grounds judgment and meaningful comportment toward the world. Ṣadrā’s metaphysics of tashkīk al-wujūd deepens this account by situating suffering within an ontology in which experience corresponds to graded intensities of being. On this view, suffering indexes a real ontological deficiency or limitation—neither sheer non-being nor objectifiable presence—that is known indirectly through its experiential effects. By integrating Scheler’s phenomenology with Ṣadrā’s doctrine of the primacy and gradation of existence, the article shows that suffering functions as an experiential access point to the invisible, where epistemology and ontology converge. The limits of intuition thus appear not as boundaries of knowledge, but as sites where non-objectual disclosure enables meaningful judgment about being itself. Full article

(This article belongs to the Special Issue Experience and Non-Objects: The Limits of Intuition)

18 pages, 377 KB

Open AccessArticle

Social Media and Hong Kong Christian Communities: Diversity and Equality

by Ann Gillian Chu and Rachel Siow Robertson

Religions 2026, 17(5), 608; https://doi.org/10.3390/rel17050608 - 19 May 2026

Cited by 1 | Viewed by 1021

Abstract

Social media in Hong Kong Christian communities has been viewed in terms of social equalization, allowing laity to shape theology and community practices. But how is social media an equalizer for religious communities, and along which social dimensions? Drawing on Heidi A. Campbell’s [...] Read more.

Social media in Hong Kong Christian communities has been viewed in terms of social equalization, allowing laity to shape theology and community practices. But how is social media an equalizer for religious communities, and along which social dimensions? Drawing on Heidi A. Campbell’s “layers” and Pauline Hope Cheong’s “logics” of power, we offer a framework for examining how social media affects leadership roles, community practices, ideology and identity, and approaches to religious texts, in terms of whether these impacts are continuous with and complementary to existing power structures, displace traditional authority, or involve a dialectic between the two. Through case studies of Hong Kong Christian Key Opinion Leaders (KOL), we show displacements of official roles by lay leaders interacting with an underlying logic of continuity along traditional lines such as gender, social class, and sexual orientation. Online structures of community practice complement existing power structures, reinforcing traditional hierarchies of identity, ideology, and religious texts. We conclude by considering how theological approaches to dispossession may help Hong Kong Christian communities to enter a dialectic of challenges and opportunities for equality. Full article

(This article belongs to the Special Issue Transformations in East Asia Religious Diversity: Technology, Hybridity, Equality)

25 pages, 339 KB

Open AccessArticle

Correlates of Moral Orientations in Contemporary Societies: Case of People Married or in a Stable Relationship in Poland

by Grzegorz Adamczyk and Dominik Szczygielski

Religions 2026, 17(5), 607; https://doi.org/10.3390/rel17050607 - 18 May 2026

Viewed by 491

Abstract

Usually, people use different sets of rules that organize their moral behavior. Social scientists introduced several concepts of moral orientations supporting a better understanding of the underpinnings of moral behavior, which are the dignity-related, prosocial, reciprocal, and egoistic moral orientations. The study presents [...] Read more.

Usually, people use different sets of rules that organize their moral behavior. Social scientists introduced several concepts of moral orientations supporting a better understanding of the underpinnings of moral behavior, which are the dignity-related, prosocial, reciprocal, and egoistic moral orientations. The study presents the sociological quantitative analysis of prevalence of the moral orientations in Polish society based on a survey carried out in Poland at the end of 2023 on a statistically representative sample of 1082 adults married or in an informal partnership. Various sociocultural predictors such as self-identification with religious faith, self-esteem, materialism, and classic demographic features (age, gender) were tested as predictors of the moral orientations. Comparing our findings to the latest available results, thought-provoking regularities are discovered—individual features like self-esteem and religiosity are stronger predictors in the case of the dignity-related and prosocial moral orientations. The full array of tested factors is visible particularly in the case of reciprocal moral orientation, followed by the egoistic one. The article attempts to suggest a further discussion on the possible future scenarios of morality in modern societies. Full article

(This article belongs to the Special Issue Religions and Society: Between Navigating Secularism and Lived Religion)

20 pages, 794 KB

Open AccessArticle

The Aesthetics of Appropriation: Yves Saint Laurent, Moroccan Influence, and the Ethics of Cultural Borrowing

by Wissam Laaguidi

Religions 2026, 17(5), 606; https://doi.org/10.3390/rel17050606 - 18 May 2026

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Abstract

This article examines the ethical and aesthetic stakes of cultural borrowing in fashion through the case of Yves Saint Laurent’s sustained engagement with Moroccan visual and material traditions. Drawing on postcolonial theory, fashion studies, and aesthetic philosophy and supported by visual analysis and [...] Read more.

This article examines the ethical and aesthetic stakes of cultural borrowing in fashion through the case of Yves Saint Laurent’s sustained engagement with Moroccan visual and material traditions. Drawing on postcolonial theory, fashion studies, and aesthetic philosophy and supported by visual analysis and qualitative research, this study interrogates the tension between cultural appreciation and appropriation that structures Saint Laurent’s legacy. His designs amplified global visibility for Moroccan craftsmanship, yet this visibility was mediated through Western systems of authorship that privileged the couturier while obscuring the cultural, spiritual, and artisanal labor underpinning the motifs he reinterpreted. Saint Laurent’s own positionality, born within the colonial milieu of French Algeria, further complicates this dynamic, enabling both cultural intimacy and the exercise of hierarchical distance from the traditions he transformed for Parisian haute couture. This discussion also requires acknowledging that Moroccan cultural heritage, shaped by the intertwined influences of Amazigh, Arab, Islamic, and Jewish traditions, embodies religious meanings that extend beyond the purely aesthetic. By considering the religious, symbolic, and communal values embedded within Moroccan aesthetic forms, this article foregrounds the ethical dilemmas that arise when culturally and spiritually situated practices are reframed within Western fashion. This study ultimately contends that acts of borrowing can serve both as homage and erasure, suggesting that the relationship between appropriation and appreciation is better understood as a flexible spectrum rather than a rigid binary. Full article

(This article belongs to the Special Issue Religious Symbols and Fashion: Identification, Representation and Regulation in Dress)

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20 pages, 465 KB

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Non-Killing vs. Life-Saving: The Precept Dilemma and Practical Contingency of Daoist Physicians in the Use of Animal-Derived Medicines

by Bisheng Peng

Religions 2026, 17(5), 605; https://doi.org/10.3390/rel17050605 - 18 May 2026

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Abstract

Within Daoism, a specific genre of biographical narratives emerged about Tao Hongjing (456–536 CE) and Sun Simiao (581–682 CE). These stories claim that the two Daoist physicians recorded the use of animal-derived medicines in their medical works, a practice that inflicted harm on [...] Read more.

Within Daoism, a specific genre of biographical narratives emerged about Tao Hongjing (456–536 CE) and Sun Simiao (581–682 CE). These stories claim that the two Daoist physicians recorded the use of animal-derived medicines in their medical works, a practice that inflicted harm on living beings. As a result, they suffered karmic retribution that hindered their paths to immortality. This genre directly highlights the precept dilemma faced by Daoist physicians when using animal-derived medicines. Daoism takes “non-killing” as its fundamental precept, and reinforces the sanctity of the killing taboo through the doctrines of karmic retribution and Inherited Retribution (Cheng fu 承負). However, the widespread and often irreplaceable use of animal-derived medicines in ancient Chinese medical practice forced Daoist physicians to confront the ethical dilemma of “killing a life to save a life”. Based on the doctrinal foundation of the Daoist precept of non-killing, the use of animal-derived medicines by Daoist physicians faced at least three obstacles: (1) conflict with the Daoist thought of Valuing Life; (2) deterrence from the concept of karmic retribution; (3) the sense of guilt experienced by Daoist physicians themselves. Correspondingly, Daoist doctrine also developed adaptive interpretations, which left room for contingency in the use of animal-derived medicines by Daoist physicians. This adaptive approach reflects the relatively tolerant, practice-oriented characteristics of Daoist doctrinal interpretation. It also provides traditional intellectual resources for addressing animal ethics issues in religion and medicine. Full article

17 pages, 257 KB

Open AccessReview

Ancient Wisdom, Modern Questions: Western and Orthodox Christianity Engage Psychedelic Spirituality

by Geoffrey Ready and Ron Cole-Turner

Religions 2026, 17(5), 604; https://doi.org/10.3390/rel17050604 - 18 May 2026

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Abstract

Recent studies show that psychedelics such as psilocybin and LSD can reliably occasion spiritual or “mystical-like” experiences under supportive conditions, and the spiritual dimension of these experiences may contribute to their reported mental health benefits. Scholars have begun exploring how such experiences might [...] Read more.

Recent studies show that psychedelics such as psilocybin and LSD can reliably occasion spiritual or “mystical-like” experiences under supportive conditions, and the spiritual dimension of these experiences may contribute to their reported mental health benefits. Scholars have begun exploring how such experiences might relate to spiritual growth within Christian frameworks, but most theological engagement has drawn primarily on Western sources. This article addresses that gap by bringing Orthodox Christianity into dialogue with Western Christian theology on questions of psychedelic spirituality. Drawing on traditions beginning in Christianity’s earliest centuries, we argue that Orthodoxy offers distinctive and largely unexplored resources that both challenge and enrich existing approaches. We highlight five themes. First, Orthodoxy’s insistence that profound spiritual experience belongs to the universal Christian vocation rather than a spiritual elite reframes contemporary discussions of mystical experience. Second, the tradition’s recognition of diverse catalysts for spiritual awakening, and its understanding of ascetical preparation as receptive rather than self-generating, provides a framework for evaluating psychedelic experiences that sometimes resemble other mystical experience by their orientation and fruits. Third, the doctrine of the divine energies offers a framework for understanding genuine encounters with God’s real presence and activity in creation, allowing comparison with Western accounts of the Holy Spirit’s activity. Fourth, Orthodoxy’s emphasis on ongoing formation within Christian communities situates spiritual experience within a broader process of transformation. Fifth, Orthodox traditions of spiritual discernment, including the neptic tradition’s caution against acquisitive seeking of mystical states, offer well-developed criteria for evaluating authenticity, a matter of urgency given the diversity of claims surrounding psychedelics. Rather than requiring radical revision of Christian theology, we argue that engagement with psychedelic experiences can occur within established frameworks when guided by discernment, formation, and communal accountability. By placing Orthodox and Western perspectives in constructive dialogue, this study contributes to a richer ecumenical understanding of psychedelic spirituality within Christianity. Full article

(This article belongs to the Special Issue Dialogues on Mysticism and Grace in the Christian Traditions)

20 pages, 405 KB

Open AccessArticle

Decolonizing the Fact-Value Distinction: Reexamining Chinese Legalism (Fajia, 法家) Through Wael Hallaq’s Reconstruction of Sharīʿa

by Shuchen Xiang

Religions 2026, 17(5), 603; https://doi.org/10.3390/rel17050603 - 18 May 2026

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Abstract

This paper argues that the central thesis of Wael Hallaq’s The Impossible State is that traditional Islamic cultures as shaped by Sharīʿa did not abide by a fact-value distinction. Hallaq’s incisive account of traditional Islamic socio-political culture has relevant repercussions beyond the Islamic [...] Read more.

This paper argues that the central thesis of Wael Hallaq’s The Impossible State is that traditional Islamic cultures as shaped by Sharīʿa did not abide by a fact-value distinction. Hallaq’s incisive account of traditional Islamic socio-political culture has relevant repercussions beyond the Islamic context from which he draws his conclusions. The importance of Hallaq’s project stems from how it reconstructs a specific tradition—Islam—to contest logics presented as modern and universal. His central argument, that the modern (Western) state is ultimately organized around a fact-value distinction, bears crucially on analyses of the historical Chinese state and its “modernization.” As this paper shows, the Chinese were the first to invent the modern bureaucratic state that Hallaq problematizes in his account of post-feudal European “modernity.” The critique that Hallaq makes of this modern bureaucratic state finds resonance throughout the millennia of Chinese history. Historically, the Confucians argued against the proponents of a similar fact-value distinction in political life—the “legalist” (fajia, 法家). Philosophically, the Confucians had conclusively won the debate against the legalists in dynastic China and the historic Chinese state and its political culture disavowed of the kind of fact-value distinction championed by the legalists. However, in contemporary times, due to the attempt by Western knowledge production to globalize the “modern” state, there has been a revival of legalism by Western scholars. This paper situates the revival within the context of Hallaq’s powerful critique, which frames the West’s attempt to globalize its political models as a form of epistemic colonization. Full article

(This article belongs to the Special Issue Revisiting Islamic Ethics: Shifting Epistemologies and Boundaries)

31 pages, 36084 KB

Open AccessArticle

The Sŏkkuram Buddha as Canonical Prototype: Replication and Transformation in Late Unified Silla and Early Koryŏ Buddhist Sculpture

by Jungmin Ha

Religions 2026, 17(5), 602; https://doi.org/10.3390/rel17050602 - 17 May 2026

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Abstract

The Sŏkkuram principal Buddha image, created in mid-eighth-century Unified Silla, was conceived as a replication of the Bodhgayā Mahābodhi enlightenment image, intentionally reproducing its precise dimensions, even as its sculptural style reflects Tang Chinese influence rather than Indian prototypes. Soon after its creation, [...] Read more.

The Sŏkkuram principal Buddha image, created in mid-eighth-century Unified Silla, was conceived as a replication of the Bodhgayā Mahābodhi enlightenment image, intentionally reproducing its precise dimensions, even as its sculptural style reflects Tang Chinese influence rather than Indian prototypes. Soon after its creation, it came to function as a canonical prototype for Buddhist sculptural production in late Unified Silla. This paper examines the replications and transformations the Sŏkkuram image generated as a canonical prototype through the early Koryŏ period. The stone seated Buddha from An’gye-ri, Kyŏngju, is identified as a faithful replication, notably reproducing even the distinctive pentagonal pillar sockets—a feature unattested elsewhere in Unified Silla. A survey of the broader Sŏkkuram lineage reveals a wide spectrum: from stylistically close replications to images retaining only the formal type, and from iconographic transmission to transformations extending the bhūmisparśamudrā to Medicine Buddha imagery—produced across diverse social strata. The paper repositions the Sŏkkuram Buddha not as an isolated masterwork but as a normative prototype of an enduring sculptural tradition. This breadth and persistence—spanning stone, iron, and dry lacquer over several centuries—suggests an authority exceeding artistic prestige, raising the possibility the image was perceived as possessed of numinous power. Full article

(This article belongs to the Section Religions and Humanities/Philosophies)

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24 pages, 2875 KB

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Reassembling Tradition: Performative Adaptation as Religious Creativity in the Sino-Vietnamese Borderlands

by Quhan Chen, Li Zhu, Ni Zhang, Yilin Sun and Haoyu Deng

Religions 2026, 17(5), 601; https://doi.org/10.3390/rel17050601 - 16 May 2026

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Abstract

Contemporary studies of religious modernity tend to view faith systems as static traditions that resist secularization. Although it has recently been acknowledged that local religions may be resilient, scholars often overlook the internal creativity of action that enables such faiths to actively navigate [...] Read more.

Contemporary studies of religious modernity tend to view faith systems as static traditions that resist secularization. Although it has recently been acknowledged that local religions may be resilient, scholars often overlook the internal creativity of action that enables such faiths to actively navigate secular constraints. To address this gap, this study investigates a shamanistic folk religion, the Moed faith, to answer a critical question: How can a marginalized religious system innovate to survive within a strict secular order without compromising its spiritual principles? This paper proposes Performative Adaptation as a mechanism of religious creativity by combining historical analysis and ethnographic data through the lens of Actor-Network Theory. It argues that the Moed faith reassembles itself as a dynamic ritual-art continuum rather than remaining a fixed entity. The findings reveal that practitioners actively separate ritual form from function, transforming sacred exorcism chants into the secular performing art of Modlaenz to secure Intangible Cultural Heritage status. Furthermore, this adaptation fosters a transnational Pan-Tai spiritual community, turning rigid geopolitical borders into zones of cultural contact. Ultimately, this research challenges the view of religion as merely a repository of tradition, demonstrating that faith systems can actively engage in institutional innovation and identity construction. Full article

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

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18 pages, 267 KB

Open AccessArticle

Spirituality in the Hungarian Permaculture Movement

by Judit Farkas

Religions 2026, 17(5), 600; https://doi.org/10.3390/rel17050600 - 16 May 2026

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Abstract

This study aims to explore aspects of religion and spirituality within the Hungarian permaculture movement, demonstrating that while permaculture is first and foremost a rational and pragmatic practice grounded in ecological principles, its ethical and holistic approach remains open to various forms of [...] Read more.

This study aims to explore aspects of religion and spirituality within the Hungarian permaculture movement, demonstrating that while permaculture is first and foremost a rational and pragmatic practice grounded in ecological principles, its ethical and holistic approach remains open to various forms of spirituality. In the author’s view, religion and spirituality within the Hungarian community remain largely unseen at present: regarded as a private matter, the topic has not yet made its way into the movement’s dominant discourse. The author demonstrates how permaculture can be linked to Buddhist, Christian, esoteric, and natural spiritual (neo-pagan) worldviews through the medium of four practitioners following four different religious/spiritual traditions. The case studies illuminate how, for some, the practice of permaculture helps deepen spirituality, while for others, the pursuit remains limited to a more rational ecological framework. In general, however, the observation of nature and ‘co-operation with life’ inherent in the permaculture approach frequently result in a reinterpretation of the human–nature relationship. This study emphasises that there is no single permaculture spirituality, but rather a range of individual worldviews existing side by side. The movement’s strength lies in its diversity, openness, and tolerance for worldviews. Full article

(This article belongs to the Special Issue Exploring Eco-Spirituality: Intersections of Faith, Nature, and Ethics)

11 pages, 252 KB

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Spirituality in Mental Health Care in Brazil: Reflections on Bioethics Informed by Empirical Evidence

by Odenir Nadalin Júnior and Mary Rute Gomes Esperandio

Religions 2026, 17(5), 599; https://doi.org/10.3390/rel17050599 - 15 May 2026

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Abstract

Spirituality and religiosity (S/R) are significant dimensions in mental health care and provide an important foundation for spiritual care, particularly in sociocultural contexts where religious beliefs are deeply embedded in personal and collective life. This study investigates the role of S/R in the [...] Read more.

Spirituality and religiosity (S/R) are significant dimensions in mental health care and provide an important foundation for spiritual care, particularly in sociocultural contexts where religious beliefs are deeply embedded in personal and collective life. This study investigates the role of S/R in the treatment of psychiatric patients hospitalized in a private mental health clinic in southern Brazil. Using validated instruments—the Centrality of Religiosity Scale (CRS-10BR), the Brief-RCOPE-14, and the Inventory of Attachment to God (IAD-Br)—the study assessed religious centrality, coping strategies, and attachment styles to God among 100 participants. Based on CRS parameters, the sample was classified as predominantly “religious.” The findings revealed that most patients identified with some form of religion or belief in God, reported moderate to high levels of positive religious coping, and predominantly exhibited secure attachment patterns. Statistically significant correlations were observed between higher religiosity, greater use of positive coping strategies, and lower avoidance in the relationship with God. Despite these findings, spiritual and religious aspects were rarely addressed in clinical interactions. The findings are discussed through the lens of clinical bioethics, emphasizing the ethical relevance of spirituality and religiosity in psychiatric care and highlighting the relevance of developing practical approaches to spiritual care within a whole-person, patient-centered model. Full article

(This article belongs to the Special Issue Spiritual Care and Bioethics: Exploring Theological Perspectives and Practical Applications)

28 pages, 311 KB

Open AccessArticle

Protest, Resistance, and Identity Politics in Jamaican Dancehall Gospel: The Emergent Years

by Karen Cyrus

Religions 2026, 17(5), 598; https://doi.org/10.3390/rel17050598 - 15 May 2026

Viewed by 606

Abstract

This article examines the emergence of Jamaican Dancehall Gospel (JDG)—a genre that fuses Christian-themed lyrics with dancehall rhythms—during its formative years (1998–2006). Despite its religious content, JDG artists expressed that they were often rejected in religious spaces and their music was excluded from [...] Read more.

This article examines the emergence of Jamaican Dancehall Gospel (JDG)—a genre that fuses Christian-themed lyrics with dancehall rhythms—during its formative years (1998–2006). Despite its religious content, JDG artists expressed that they were often rejected in religious spaces and their music was excluded from worship spaces, based on debates between gatekeeping religious actors and the artists about the music’s appropriateness and authenticity. Using Koskoff’s concept of musical canon as a framework, the study explores why JDG failed to embody the “philosophical and aesthetic principles” of many ecclesial institutions. Drawing on media discourse, artist interviews, and observations, the analysis addresses four contested elements: artists, music, language, and dance. Findings reveal that resistance stemmed from JDG’s association with secular dancehall culture, its use of Jamaican patois, and its incorporation of dance—practices historically stigmatized as “low class” and incompatible with sacred spaces. While proponents argued for cultural relevance and the neutrality of musical forms, critics viewed JDG as a threat to traditional worship norms and moral order. The paper situates these tensions within broader struggles over identity, authenticity, and cultural hierarchy, highlighting the persistence of colonial attitudes privileging Euro-American aesthetics over indigenous expressions. Ultimately, JDG’s gradual acceptance—facilitated by international recognition and generational shifts—underscores the dynamic interplay between religion, popular culture, and identity politics in Jamaica. This study contributes to scholarship on Caribbean sacred music by documenting the sociocultural negotiations surrounding JDG’s emergence and its implications for redefining worship practices in postcolonial contexts. Full article

(This article belongs to the Special Issue Roots, Religion and Resistance: Unpacking the Spectrum of Black Nationalist Movements)

17 pages, 308 KB

Open AccessArticle

Living the Trinity: Toward a Perichoretic Paradigm

by Sang Taek Lee

Religions 2026, 17(5), 597; https://doi.org/10.3390/rel17050597 - 15 May 2026

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Abstract

This essay offers a relational reinterpretation of the doctrine of the Trinity through perichoresis, understood as the mutual indwelling communion of Father, Son and Holy Spirit in which distinction is preserved without separation and unity without domination. More than a technical term [...] Read more.

This essay offers a relational reinterpretation of the doctrine of the Trinity through perichoresis, understood as the mutual indwelling communion of Father, Son and Holy Spirit in which distinction is preserved without separation and unity without domination. More than a technical term of patristic theology, perichoresis names the dynamic communion that constitutes the life of the triune God. Drawing on biblical intuition and patristic formulation and engaging modern Trinitarian theologians in sustained dialogue, this essay develops a historical, contextual and practical approach that incorporates Korean cultural metaphors and Clinical Pastoral Education (CPE). It argues that perichoresis functions not merely as a doctrinal safeguard but as a theological grammar that reorients ontology toward relationality and frames Christian life as participatory communion. Rather than remaining a conceptual proposal, this essay ultimately envisions a perichoretic paradigm in which life itself is understood as participation in the living communion of the Trinity. Full article

(This article belongs to the Section Religions and Theologies)

20 pages, 771 KB

Open AccessArticle

A Phenomenological Reading of the Aṣṭasāhasrikā Prajñāpāramitā

by Jayarava Attwood

Religions 2026, 17(5), 596; https://doi.org/10.3390/rel17050596 - 15 May 2026

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Abstract

In this article, I expand on the approach suggested by Huifeng and explored in my earlier publications. Here, I approach Prajñāpāramitā as primarily concerned with experience rather than reality or metaphysics. More precisely, I argue that Prajñāpāramitā is concerned with the absence of [...] Read more.

In this article, I expand on the approach suggested by Huifeng and explored in my earlier publications. Here, I approach Prajñāpāramitā as primarily concerned with experience rather than reality or metaphysics. More precisely, I argue that Prajñāpāramitā is concerned with the absence of experience in deep meditative states. I explore the idea of “phenomenological” reading and note how it differs from the hegemonic metaphysical readings in a general way. The resulting heuristic is then applied to reading passages from the opening of the Aṣṭasāhasrikā Prajñāpāramitā, some of which are apparently paradoxical. At the very least, I show that we are not forced to read these parts of the text as addressing metaphysical issues. I also try to show that the phenomenological reading is superior, since it can be directly connected to standard Buddhist soteriological concerns, avoids paradoxes, and leaves logic intact. Full article

(This article belongs to the Special Issue Buddhist Philosophy: Logic and Epistemology)

14 pages, 320 KB

Open AccessArticle

Psalm 91:6 in Rabbinic Interpretation and Jewish Pandemic Response

by Jeff Levin

Religions 2026, 17(5), 595; https://doi.org/10.3390/rel17050595 - 15 May 2026

Viewed by 1042

Abstract

In Psalm 91, the psalmist implores Jews not to become overwhelmed by fear, promising that God will protect and deliver the faithful from the troubles that threaten them. Foremost among these, as laid out in verse 6, are “pestilences” and “plagues.” Reciting or [...] Read more.

In Psalm 91, the psalmist implores Jews not to become overwhelmed by fear, promising that God will protect and deliver the faithful from the troubles that threaten them. Foremost among these, as laid out in verse 6, are “pestilences” and “plagues.” Reciting or praying this psalm and this verse has been used for centuries as a way for Jews to remain hopeful in the face of challenges, especially during times of pandemic disease. This paper details how the rabbinic literature understood Psalm 91:6 as a description of a demonic force, and describes how Jews were told to protect themselves from this force, namely through faith and trust in God and through religious observance. The paper also discusses the Jewish experience with pestilential disease, from the 14th century plague pandemic to the 19th century cholera pandemics to the 1918 influenza pandemic and to the recent COVID-19 pandemic. Finally, the paper lays out how Jews have made use of Psalm 91:6 in responding to the threat of pandemics, especially during COVID-19, including through both prayer and more esoteric applications. Full article

(This article belongs to the Section Religions and Health/Psychology/Social Sciences)

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Religions, Volume 17, Issue 5 (May 2026) – 120 articles

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