Search Results (34)

Christian communities and Churches in non-Western contexts, such as Lebanon, face numerous challenges, including the distancing of youth from religious practice and reduced belonging. Simultaneously, they experience tensions between attachment to tradition and emerging forms of outreach capable of engaging younger generations. The visit of Padre Guilherme, a Latin Rite Catholic priest known for blending electronic music with religious expression, generated a nationwide debate during his visit in January 2026. While some viewed his outreach as an innovative initiative capable of bringing youth closer to the Church, others rejected it, with some describing it as sacrilegious. This study examines social media reactions to his outreach to explore how contemporary forms of religious engagement are perceived within a tradition-oriented society. Comments from multiple social media platforms were analyzed through thematic reflexive analysis, complemented by a brief sentiment analysis. Positive reactions framed Padre Guilherme’s initiative as a strategy for reconnecting younger generations with the Church. Critical views emphasized the importance of preserving traditional forms of religious expression, particularly within Eastern Christian traditions, with some participants portraying the initiative as heretical or evil. The controversy highlights how new forms of religious outreach can trigger tensions related to identity, tradition, globalization, and institutional adaptation. Full article

World Youth Day (WYD) is a significant, reoccurring event in the contemporary Catholic Church. The Church remains in a transitional period marked by the disappearance and emergence of institutional structures. One major challenge is the capacity of the Church to nurture younger Catholics in the face of an increasingly dominant secular culture. This is a major concern of Catholic school systems which require large numbers of committed teachers to retain authenticity. WYD addresses the needs of religiously active teachers by, amongst other things, providing them with experiences of being part of a moral community and of the transcendent element of religious life. Both of these are often lacking in the conventional lives of many younger teachers. Encountering them at WYD all contributes to sustaining religious plausibility. Full article

Social identity approaches suggest that people favour ingroup members, yet ingroup favouritism does not necessarily translate into outgroup derogation. Using a sample of Croatian majority-group youth from a nationally and religiously homogeneous pre-COVID context, we examined whether personal values moderate the relationship between national identification and attitudes towards minorities. We conducted a latent profile analysis (LPA) on higher-order values among young Croatian Catholics who did not belong to minority groups (N = 994) and identified five value profiles that varied primarily in the prioritisation of openness to change versus conservation. Profiles differed in minority attitudes and national identification. Crucially, the association between national identification and minority attitudes varied across profiles: it was unrelated in the profile prioritising openness over conservation, whereas in the remaining profiles it tended to be negative and was most consistently negative in the profile prioritising conservation over openness. Taken together, the findings highlight the role of values in the relationship between group identification and attitudes towards outgroups, confirming their relevance for social cohesion and potential for the development of deradicalisation interventions. Full article

Research examining the interaction between prayer and religious identity and its effect on prosocial behavior is limited. Drawing data from 1602 single Roman Catholics ages 12–39, this study examined the relationship among public prayer, private prayer, religious identity, and prosocial behaviors, emphasizing the moderating role of religious identity. Analyses revealed a positive association between public and private religious practices, religious identity, and prosocial behavior. Public prayer significantly predicted prosocial behavior, while private prayer and religious identity did not exhibit direct effects. Crucially, religious identity moderated the relationship between public prayer and prosocial behavior, as the positive influence of public prayer on prosocial behaviors was significant only at average to high levels of religious identity. No moderating effect was found for the interaction between private prayer and religious identity. These findings underscore the importance of private and public prayer and strong religious identity in fostering prosocial tendencies among Filipino Catholic youth. Full article

This article analyses the official Catholic Religious Education (CRES) programmes in Chile, Brazil, Costa Rica and Colombia from the perspective of complexity sciences, using the concept of self-organisation as a central analytical axis. Given Latin American contexts marked by religious pluralism, cultural transformation, institutional crisis and youth subjectivities, it is proposed that the adequacy of CRES does not depend solely on content or methodologies, but also on the systemic architecture that articulates students, classrooms and institutions in relation to their environment. Methodologically, the study develops a framework of three thresholds of educational self-organisation—reactive, reflective, and ecological—and applies it comparatively to the four national programmes, examining how they distribute agency, learning capacity, and openness to context at the student, classroom, and school-environment levels. The analysis reveals that, although all programmes activate relevant forms of reactive and reflective self-organisation, only some partially enable thresholds of ecological self-organisation capable of sustainably integrating contemporary sociocultural and religious complexity. The results allow us to identify structural tensions between current curriculum designs and the demands of increasingly complex environments. Full article

Contemporary religiosity is undergoing profound transformation, shaped by postsecular and postmodern dynamics. Amid global declines in institutional affiliation, religious and spiritual tourism has emerged as a salient expression of evolving faith. Poland exemplifies this paradox: witnessing one of the world’s steepest declines in youth religiosity, even as Catholicism retains symbolic centrality. Drawing on survey data from 510 Polish young adults (Generation Z), this study examines how religiosity, faith-based travel, and social attitudes intersect within a postsecular framework. Findings reveal a dual trajectory: while religious tourism reinforces institutional belonging and traditional values, spiritual tourism aligns with individualized, fluid religiosity and looser ties to religious institutions. The study introduces a novel conceptual model mapping the interdependencies between religiosity, mobility, and identity among youth in postsecular societies. This framework demonstrates how faith-based travel actively mediates social attitudes and reconfigures religious engagement, positioning mobility as a generative force in shaping contemporary belief. Rather than following a linear path of secularization, Generation Z selectively blends inherited Catholic traditions with personalized, experience-driven spirituality. These findings advance sociological debates on secularization, postsecularism, and the transformation of religious identity through mobility. Full article

After the end of the Second World War, Hungary, like other war-torn countries, was left with countless orphaned children. The collapsed state structures were unable to care for them, so only various private or church initiatives—such as Gaudopolis, a children’s home set up by the Lutheran pastor Gábor Szehló—provided a means of survival. However, in East-Central Europe—including Hungary, Poland and Romania—where the Soviet Union had a sphere of influence, the emerging Soviet-style system was aimed at the political re-education of society. Ideological goals categorically excluded the possibility of churches being involved in the care and education of youth beyond the existing legal framework. Any person who engaged in such activities was cracked down upon. This study examines the role and responsibility of church persons in the care and upbringing of orphaned children through the fate of the Roman Catholic priest István Regőczi. In the decades of communist dictatorship, István Regőczi repeatedly reorganised orphanages, where he carried out youth education activities based on principles similar to scouting. The values he imparted to the children—such as the Christian religion, family protection, mutual help and social solidarity—were all values of Christian socialism. However, the communist dictatorship—promoting its own political ideology, Marxism—sought to take control of the upbringing and education of children by nationalising all institutions involved in this activity. Anyone who resisted this—as István Regőczi did—was made impossible in the people’s democracy of the 1950s and 1960s, and his child-saving, educating and teaching activities were prevented, even if the courts sentenced him to longer or shorter prison sentences for the crimes of illegal youth organisation, incitement and the abuse of freedom of association. This study, comparing what is described in István Regőczi’s memoirs with the surviving archival sources, shows how during these terrible decades it was possible to save orphaned, needy children and raise them in a Christian spirit, even against the will of the authorities. Full article

There are discriminatory, structured, opaque human rights violations that keep the socioeconomically vulnerable subservient, a social problem that goes against the core Christian principle: humans are created in the image of God and all share equal dignity. Studies show that sociocultural, political, and economic elements are available in society, which form into clusters, namely social representations, helping people to categorize others and interact with her/him. They carry with them the historical consciousness, providing the people with social-living tools such as social identity and the like. The qualitative empirical research conducted among the Catholic youth of Tamil Nadu, India, showed that the enslaving semantic elements contained in the social knowledge facilitate the youth to affiliate with a group and to disaffiliate from another. Caste-ridden endogamic semantic elements are part of this knowledge. This affects individual as well as social cognition. Therefore, besides conceptual understanding, epistemological approaches are necessary to eliminate the enslaving elements contained in social knowledge. This is possible through the Ego–Alter dialogue. Ego stands for an individual, group, institution, movement, or anything similar. Alter can stand for social knowledge, which is available in society. Full article

This paper presents research on some aspects of youth religiosity among Catholic Confirmation candidates in the Metropolitan Archdiocese of Split–Makarska, Croatia, as part of a broader 2020 study aimed at assessing confirmands’ satisfaction with Confirmation preparation. However, this paper specifically focuses on selected variables related to youth religiosity. Conducted on a sample of 473 confirmands using a non-probabilistic sampling method, this study employed a survey to measure some aspects of personal and actual religiosity, including indicators such as religious self-identification, the importance of faith, the frequency of Mass attendance, and the frequency of personal and family prayer. Findings reveal that confirmands with a strong religious self-identification are more engaged in religious practices, with frequent Mass attendance and the practice of both personal and family prayer. Sociodemographic variables, including gender and parental education, did not show a significant effect on these aspects of youth religiosity, while settlement size correlated with religious self-identification and the frequency of Mass attendance. Confirmands from smaller, but not from the smallest settlements, demonstrated higher religiosity, consistent with modernization theory, which suggests that urban settings may encourage secularization trends. These findings highlight the importance of pastoral strategies that support both communal and personalized expressions of faith, emphasizing the need for further research to understand evolving patterns of youth religiosity within the Croatian context. Full article

The process of moving away from faith in God has taken place in Europe with varying dynamics in individual countries at least since the end of the Second World War. In Poland, secularisation slowed down significantly during the Communist period; however, it gained momentum after the changes initiated in 1989 and after Poland’s accession to the European Union in 2004. The process of departing from faith in God was strongly accelerated by the COVID-19 pandemic, and this trend was particularly noticeable among young Poles. In the context of cultural change, the formation of young people to faith in God has become a major challenge for Christian churches. The Catholic Church—not only in Poland—is searching for new forms, ways and programmes of religious formation for young people. Fourteen dioceses in Poland are implementing a three-year formation programme titled “Youth on the Threshold” (Polish: “Młodzi na Progu”). It was initiated in the Diocese of Gliwice in 2004, has its own website and is constantly being developed. In 2021, a youth survey was conducted in the Diocese of Tarnów to evaluate this programme. The results of this evaluation, when compared with surveys of religiousness in youth in general, show its positive effects on the continuation of and even the development of faith in God. This article first presents the main assumptions of the “Youth on the Threshold” programme and then the results of its evaluation based on a survey about faith in God conducted among those who completed the programme. Full article

This paper explores the phenomenon of lapsing among young Japanese Catholics, highlighting how both local and translocal experiences of Roman Catholicism shape the ebbs and flows of faith for our interlocutors. While global Catholic events such as World Youth Day can reignite faith by fostering a sense of belonging to a larger, global Church, the contrast with the small and socially isolated Catholic community in Japan often precipitates lapsing. This study examines the influence of the New Evangelisation, which promotes active belief and translocal unity, and argues that this movement can both strengthen global Catholic identity and exacerbate feelings of alienation in local, non-Catholic societies. Ultimately, we stress, in the context of Roman Catholicism, that lapsing should not be seen as simply a rupture in faith but as part of a continuous, if turbulent, Catholic identity, mediated by translocal flows of belief and institutional authority. Full article

Our article analyzes data from a broader exploratory Italian study on youth imaginaries and the role of narratives in attributing meaning to the world. The research gathered responses from 872 young people (aged 18 to 23) through a digital questionnaire. The data were analyzed with quantitative methodology using descriptive statistics. Our research questions can be formulated as follows: What level of familiarity do respondents have with biblical narratives? What narrative themes and categories do they use to define those stories? In relation to these elements, what are the characteristics of the respondents’ subgroups that defined themselves as “Religious”, “Indifferent/Agnostic”, and “Atheist”? The questionnaire items analyzed in this article provide an account of the respondents’ familiarity with some biblical narratives and their characters (Abraham, Jacob, and Ruth), as well as their choices related to the stories’ narrative themes and categories. The results from our sample open the field for further investigations, particularly in contexts characterized by different religious backgrounds (e.g., Protestant contexts), which may offer more nuanced interpretations of the educational process in relation to religious identity. Full article

The climate crisis is widely regarded as the most significant challenge facing humanity in the 21st century In light of these concerns, Pope Francis announced the encyclical Laudato Si’ in 2015, which conveyed both concern and hope in the fight to mitigate and adapt to climate change. This is further reinforced by the publication in 2023 of the encyclical Laudate Deum, which once again emphasises the relationship between religion and ecology. In this regard, an educational intervention was conducted to ascertain the extent of knowledge and acceptance of these texts and their premises among first-year high-school students. The action comprised an initial classroom analysis of the encyclicals Laudato Si’ and Laudate Deum, during which various passages were read and commented on. This was followed by a second phase, in the form of a focus group, during which the students, in groups of five, were invited to share their perspectives on the relationship between faith and environmental stewardship. The preliminary study was conducted with a sample of 90 students in the second year of Baccalaureate from a secondary school in Barcelona, Spain. Full article

Who are the religious Nones, given their representation as both a minority and a majority group within the religious landscape? This article presents findings from a comparative study of Italian and Uruguayan youth (n = 2047, with 844 Nones), focusing on sociodemographic profiles of “Nones”, their spirituality, religious belief, practice, and atheist and agnostic identities. The findings suggest that regardless of cultural context—whether in predominantly Catholic Italy or more secular Uruguay—young “Nones” tend to be males, hold beliefs, and engage in religious practices, albeit with varying degrees. Among participants in this study, those originating from Uruguay exhibit a stronger degree of belief and slightly more pronounced engagement in private prayer and attendance of religious services compared to their counterparts from Italy. Additionally, the endorsement of spiritual identity is notably stronger among religious Nones in the Uruguayan sample than in the Italian one. Instead, atheism is more prevalent among Italian Nones, whereas agnosticism constitutes a larger proportion within the Uruguayan sample. Full article

While there is a significant body of research concerning Catholic faith formation in a variety of educational contexts around the world, relatively little attention has been devoted to the notion of missionary discipleship as a foundation for Catholic formation. Recently, the National Catholic Education Commission, in its document Leading Formation for Mission, also elaborates a solid definition of formation and stated: ‘Formation is imaginative, creative and honours adult learning principles […] It engages the ‘intellect’ and is nurtured by appropriate theological content and it engages the ‘Spirit’ and is characterised by contemplation and action for mission’ (2022). This paper seeks to contribute to a deeper understanding of formation for missionary discipleship by presenting an evaluation of the efficacy of In Altum, a student-focussed ministry and leadership program developed at the University of Notre Dame Australia in response to the developing magisterial teaching concerning the notion of ‘missionary discipleship’. In particular, we examine participants’ personal faith development, understanding of missionary discipleship on campus, preparation for future ministry, and understanding of contemporary challenges to discipleship. The study progresses in three parts: First, it provides a brief background to In Altum, including the philosophical and sociological context, as well as the key theological principles underpinning the formation offered within the program. Second, following an overview of the mixed-methodology approach taken in the study, which details both the use of qualitative and quantitative data derived from focus groups and an online survey, the paper presents the results of the study, which sought to investigate the efficacy of the program as it pertained to the following: (a) the building of (personal subjective assessment of) faith in participants; (b) the building of participants’ understanding of, and confidence in, the task of evangelisation as missionary discipleship in a secularised context; (c) building a strengthened sense of community amongst the participants. In the third and final section, the reported strengths and weaknesses of the program are examined. The paper also comments on implications for the program on the culture of the university more broadly, including precepts of the program’s findings that may be applied in light of the Australian Catholic Plenary Council’s findings to enhance the future directions of formation programs in the Catholic University Chaplaincy, with possible application to Catholic secondary schools and parish youth groups. Full article