Search Results (627)

This article proposes Migratory Theology as a framework that emerges from the lived experience of displacement and reconfigures how ecclesial life is understood. Drawing on twelve qualitative interviews conducted with migrant women engaged in catechetical and pastoral ministry in Southern California, as well as on practices of pastoral accompaniment, the study argues that migration is not merely a social phenomenon but a constitutive epistemological condition through which faith and belonging are reinterpreted. By placing these experiences in dialogue with biblical narratives—particularly the Book of Ruth—and with the itinerant character of early Christianity, the article shows that migrant communities generate relational forms of ecclesial life that extend beyond territorial structures. Migrant women emerge not only as agents of pastoral care, but as epistemological subjects whose lived experiences generate theological insight concerning belonging, accompaniment, and ecclesial identity. The study concludes that migration reveals dimensions of ecclesial life that have long been present but insufficiently recognized, offering a reconfiguration of ecclesiology in which the Church is understood as a relational communion continually formed through movement, vulnerability, and reconstructed belonging. Full article

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

Late eighteenth-century Chosŏn Korea presents a distinctive case in the history of Christian missions: a Catholic community emerged without the sustained presence of foreign missionaries. This article examines that distinctiveness through the lens of text-mediated local reception. Since the seventeenth century, the writings of Matteo Ricci had rendered Christian doctrine intelligible within a Confucian framework through Jesuit accommodation. In late Chosŏn, these texts moved beyond scholarly curiosity and became a medium of criticism, moral reflection, and, for some readers, communal religious practice, particularly among politically marginalized Namin (Southern) circles and Silhak (Practical Learning)-oriented thinkers. The reception of Catholicism unfolded in stages. Sinographic texts composed by Jesuit missionaries were first understood within an existing Confucian horizon and then selectively appropriated by local readers. In some cases, this process led to baptism, early lay organization, and communal religious life. Through comparison with China, Japan, and Vietnam, this study argues that Chosŏn represents a distinctive case in which translated Christian texts, local appropriation, and community formation converged without a sustained missionary presence. It further shows that this process was shaped not by one-way transmission alone, but by the active agency of local readers and a bidirectional process of cultural translation. Full article

This article examines how sacred vocabularies from Orthodox Christianity and Judaism function in racialised public discourse in Poland and Ukraine between 2020 and 2025. It asks how terms such as imago Dei/tselem Elohim, neighbour-love and chesed, holiness/purity, suffering/martyrdom, and exile/return are mobilised across pulpit, policy, and platform communication. Drawing on a corpus of 23 publicly available texts, the study applies comparative rhetorical discourse analysis informed by Burke’s concepts of identification and logology and Pernot’s account of the religious dimension of rhetoric, alongside a coding scheme focused on topoi, metaphors, frames, appeals, and boundary work. The findings show convergences in dignity claims, memorial warning, and care rhetoric under conditions of war and displacement but also clear divergences: Jewish discourse more often mobilises peoplehood as a rhetoric of continuity and communal protection, whereas Orthodox discourse more often ties sacred language to national-historical self-location, ecclesial autonomy, and opposition to russkii mir (“Russian world”). Across the retained corpus, dog-whistle-like discourse appears mainly as an object of quotation or denunciation, while explicit counter-speech is widespread. The article concludes that sacred language remains an active rhetorical resource for defining dignity, injury, solidarity, and belonging, although its function varies across arenas, traditions, and the corpus’s asymmetries. Full article

Christian ethics are often associated with dichotomies such as right versus wrong, good versus evil, and moral versus immoral. How do young Black people with diverse sexual identities who also embrace Christianity understand such ethics? What constitutes Christian ethics for people who live on the margins and are often vilified for their racial and sexual identities? This mixed-methodological study considers these questions for a group of 76 young Black members of the LGBTQIA community aged 18–30 years old. The study is also designed to theorize and apply the concept of everyday sacredness as an ethos to illuminate the religious and spiritual experiences of Black sexual minorities. Three themes emerge that focus on ethical expectations. The initial theme reflects common questions about historic and present-day unethical practices in certain Black churches linked to homophobia and heterosexism found in current studies. The second, more spiritually focused theme, presents agape love as an ethical response to all God’s creation. The final practically focused theme emphasizes holistic health as an ethical response to health inequities in the Black LGBTQIA community. Full article

This article examines the spiritual, intellectual, and institutional legacy of Caterina Vigri (1413–1463) and the formation of a “school of holiness” within the Poor Clare monastery of Corpus Domini in Bologna. Through the analysis of key texts produced within the monastic milieu—including the Libro devoto (later known as The Seven Spiritual Weapons), the Ordinazioni, the epistolary Formulario, and the Book of Visions and Revelations by Valeria Campanazzi—the study explores how Vigri’s teachings were transmitted, received, and reworked across generations of nuns. Particular attention is devoted to the centrality of obedience as the defining principle of monastic life, which marks a significant shift from earlier Franciscan emphases on poverty. The article highlights the pedagogical dimension of these writings, their grounding in Sacred Scripture, and their role in shaping a collective religious identity within an Observant context. At the same time, it situates Vigri’s spiritual program within broader developments in late medieval and early modern Christianity, including the institutional consolidation of religious life and the circulation of diverse spiritual influences. By tracing both continuity and transformation within the Corpus Domini community, the study demonstrates the existence of a sustained intellectual and devotional tradition that extended well beyond the founder’s lifetime. The “school of Caterina” thus emerges as a dynamic space of female religious authority, literary production, and theological formation. Full article

This Y-chromosome study of Moroccan Jews, the largest conducted to date, analyzes the patrilineal origins of 288 men of genealogically verified Moroccan Jewish descent through the Avotaynu DNA Project, identifying 111 distinct founder lineages. The long-standing hypothesis of large-scale Berber Judaization has not previously been tested at full Y-chromosome resolution; our findings provide the first systematic evidence against it. Approximately 71% of founder lineages and 80% of individuals trace to haplogroups common in the Middle East. Only 4.5% of founder lineages are of autochthonous North African origin. Iberian-origin lineages account for 11% of Moroccan Jewish founder lineages reflecting sustained demographic and cultural exchange between Morocco and the Iberian Peninsula over many centuries. Split dates between Moroccan and Ashkenazi or Sephardic subclades cluster between the 5th and 8th centuries CE, suggesting that the ancestral lineages of contemporary Moroccan Jews were already present across the Mediterranean basin during late Antiquity and the early medieval period. Analysis of 190 distinct Moroccan Jewish surname roots identifies 29 polygenic and 30 monogenic surnames, and demonstrates that the linguistic origin of a surname, including surnames of Maghrebi morphology, does not necessarily reflect its bearer’s Y-chromosome ancestry. Unlike Ashkenazi Jews, Moroccan Jews show no evidence of a founder effect or genetic bottleneck, and display a remarkable patrilineal diversity. Among the individual lineages documented here are the first paleogenetic link between a contemporary Moroccan Jewish patriline and a victim of the 1348 Tàrrega pogrom, an Iberian/Ashkenazi split traceable to tenth-century al-Andalus, and an unexpected connection between a predominantly Moroccan Jewish lineage and the Saint Thomas Syrian Christian community of Kerala. Moroccan Jewish patrilineal heritage is overwhelmingly Middle Eastern in origin and has been preserved with remarkable continuity across two millennia of diaspora, persecution, and migration. Full article

Life can be challenging, and for this reason all of humankind requires resilience—a capacity to cope with life’s challenges, which determines whether one can experience quality of life. This was also true for the Christian community in Corinth during Paul’s third missionary journey. Paul wrote the first Corinthian letter to deal with a variety of challenges and concerns in the church, and for Paul, all these ongoing challenges and concerns mirrored their being worldly (ὡς σαρκίνοις 1 Corinthians 3:1) and being infants in Christ (ὡς νηπίοις ἐν Χριστῷ 3:1). Being worldly implies that one holds on to worldly wisdom and this is why Paul teaches them about God’s wisdom (2:6–9). He shows in this letter how this can be dealt with, namely by having the Spirit (2:10–16) and having the mind of Christ (2:16)—thus being spiritually intelligent. Later, when Titus arrived with good news about the Corinthian church, Paul wrote the second Corinthian letter to express relief and joy. In 2 Corinthians 5:17, Paul refers to a new creation (καινὴ κτίσις), being in Christ (ἐν Χριστῷ), and having an identity in Christ. The focus of this article is the blessings of an identity in Christ, and to interpret the Corinthian letters to understand how an identity in Christ can lead to Christian spiritual intelligence, resilience and quality of life. The method of interpretation is multidisciplinary, including socio-historical, lexical–syntactical, and theological analyses, as well as insights gleaned from psychology. It is found that an identity in Christ brings holiness, strengthens the believer, gives access to spiritual gifts, brings unity and divine wisdom, provides hope, love and harmony, and leads to resilience—all contributing to quality of life. The new identity in Christ affects the believer’s calling, values, priorities, behaviour, relationships and response to the world in different ways, which in turn can heal a broken society. Full article

Over the past two decades, research on issues of agency and liminality around borders has highlighted the mutual permeability, fluidity and overlapping of spheres such as religion and politics, providing arguments on the construction of identity and otherness that allow us to reappraise long-standing historical debates. This framework is particularly illuminating for the case of 15th-century Castile, when consolidation of a pioneering centralized monarchy in Europe witnessed the end of the coexistence between Christian, Jewish and Muslim communities, eventually leading to the persecution of converts and the expulsion of cultural and religious minorities. Drawing upon both primary and secondary sources, and adopting the analytical framework of frontier-crossing, this article identifies the conditions under which particular social agents reconfigured the boundaries between religion and politics in 15th-century Castile. It further examines the process by which border crossing by various agents made customs and everyday practices crystallize into a third sphere for the construction of alterity and exclusion and analyzes the specific context in which the intersection of these three domains contributed to the stigmatization of Jews, Muslims and converts, ultimately leading to their exclusion and expulsion. Initially subordinated to theological and legal concerns, social practices, rituals and ceremonies became central to discourse intersecting the political, religious and moral domains, underpinning social stigmatization and the institutional mechanisms of rising monarchical centralization. Full article

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

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

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 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 paper argues that the colonial introduction of Christianity in Africa must be understood as a reordering of personhood, moral feeling, and the conditions under which lived experience becomes intelligible, rather than as a change in formal religious affiliation alone. Drawing on scholarship in African philosophy, religious history, European intellectual history, and African psychology, the paper traces how missionary Christianity reclassified African spiritual worlds, recoded suffering and misfortune, and disrupted the transmission of spiritual knowledge across generations. Crucially, it situates this encounter within the longer history of Christianity’s own disenchantment: the suppression, within dominant Protestant and Enlightenment traditions, of enchanted practices that had characterised European Christianity for over a millennium. The missionary traditions that condemned African spirit mediation, ancestral veneration, and ritual healing were carriers of a tradition that had practised structurally analogous things before disciplining them out of its own self-understanding. The paper shows that colonial religion produced layered forms of subjectivity in which ancestral obligation, Christian doctrine, communal personhood, moral anxiety, and therapeutic pluralism coexist in tension. The concept of ontological compression is proposed to name the condition under which parts of the self become unsayable within authorised vocabularies, a condition rendered doubly intense by the fact that the compressing tradition had already performed this narrowing upon itself. Rather than treating African spirituality as residue, superstition, or cultural background, the paper proposes that it should be approached as a living philosophical and psychological archive through which many people continue to interpret suffering, relation, responsibility, and reality itself. Full article

This article explores the contemporary landscape of Athonic monasticism, examining how the Holy Mountain (Ἅγιον Ὄρος) preserves its identity within the framework of modern Christianity. Moving beyond a purely archival study, the analysis is deeply informed by long-term personal engagement and experiential observation. Through a synthesis of historical-theological inquiry and first-hand experience, it analyzes the demographic shift toward a younger, highly educated monastic population and the universal restoration of coenobitic structures, interpreting these developments as tangible signs of a spiritual renaissance. The study addresses the growing tension between the traditional hesychastic ethos and the pressures of globalization, technological mediation, and mass pilgrimage. These observations highlight the nuanced ways in which Athonite communities negotiate visibility and withdrawal, creating a “monastic firewall” to protect inner stillness (hesychia). It argues that contemporary Athonic identity is best understood as a form of dynamic traditionalism—a living synthesis of rigorous fidelity to Byzantine liturgical and spiritual typika with a prudent, selective engagement with modern realities. Ultimately, the paper suggests that Mount Athos offers a paradigmatic model of continuity without fossilization, standing as a “spiritual battery” and a theological reference point for global Orthodoxy. By maintaining a balance between solitude and hospitality, the Holy Mountain contributes meaningfully to current discussions on the future of religious tradition, providing a solid counter-narrative to the “liquid” identities of modernity. Full article