Search Results (54)

The Church of Christ is unity in diversity. Around the great centers of diffusion, the rites have been gradually defined as “the liturgical, theological, spiritual and disciplinary patrimony, culture and circumstances of the history of a distinct people, by which its own manner of living the faith is manifested” (Code of Canons of the Eastern Churches can. 28 § 1). At the same time, the necessity of the existence of the sacred ministry for the celebration of the Eucharist and the Sacraments is the basis for the establishment of the hierarchy of bishoprics that are formed ontogenetically and diachronically around the primary diffusion center, recognized as the Mother Church or, starting from the IVth–Vth centuries, as the Patriarchates. The tensions between dissident factions culminated in the Ecclesiastical Schism of 1054, which separated Eastern Christianity from the Roman Church. The restoration of the unity of the Constantinopolitan Churches of Central and Eastern Europe began with the Union of Brest–Litovsk (1595–1596), which generated a process of gradual entry of the territories of the Eastern Churches into unity, in 1700 reaching Transylvania. The Greek Catholic Churches fought a pioneering struggle in asserting their own traditions in order to restore the unity of the Church. The Eastern churches that re-entered the unity of the Catholic Church faced a change of ecclesiological paradigm, being in a permanent struggle to preserve their own specificity and to affirm the unity. The signatories of the Union Acts rejected “the Uniatism” from the beginning, a fact accepted today within the theological dialogue between the Catholic Church and the Orthodox Churches, the canonical evolution and the treatises of Greek–Catholic theology being the result of a process of experimentation “from within” of unity and catholicity in the context of the modern and contemporary era. The United Churches have paved the way for the restoration of unity between East and West, being obligated to grasp different forms of canonical manifestation of unity in the absence of a Patriarchate in communion with the Church of Rome, during which they offer a reflection that fully grows through a theology of restoring the unity of the Church, benefiting today from the ecclesiological paradigm shift of Vatican II and by the conceptual tools provided by the traditions and the Code of Canons of the Eastern Churches. Full article

Rome, historically regarded as a monumental center of Catholic Christendom, now stands as a multi-layered environment shaped by diverse religious communities whose overlapping architectures, rites, and narratives expand the city’s cultural memory. This article employs Warburg’s Mnemosyne methodology to investigate how symbolic motifs, architectural forms, and intangible practices—from Eastern Orthodox iconography to the Great Mosque of Rome’s transnational design—migrate, adapt, and reconfigure within Rome’s urban fabric. Drawing on interdisciplinary approaches from cultural memory studies, religious studies, and urban geography, it reveals how minority communities—Jewish, Muslim, Orthodox Christian, Protestant, Methodist, and Scientology—act as “memory agents”, negotiating visibility and introducing new heritage layers that challenge monolithic perceptions of Rome’s identity. The analysis underscores that intangible heritage, such as chanting, prayer, and interfaith festivals, is equally central to understanding how collective memory is produced and transmitted. Tensions arise when key stakeholders do not validate these emerging cultural forms or question their “authenticity”, reflecting the contested nature of heritage-making. Ultimately, Rome’s religious plurality, shaped by migration and historical transformations, emerges as a dynamic memoryscape. By recognizing the vital role of minority faiths in heritage-making, this study contributes to broader debates on cultural pluralism, super-diversity, and the evolving definitions of religious and cultural heritage in contemporary global cities. Full article

The Ukrainian Greek Catholic Church was officially liquidated by the Soviet authorities at the L’viv Pseudo-Council of 1946. However, the clergy and faithful who remained loyal to their Church formed an underground church structure. In the late 1950s and early 1960s, the underground Greek Catholics had special hopes for the revival of the UGCC. This was due to the easing of repression in the USSR after Stalin’s death and the preparation and convening of the Second Vatican Council. It was at this time that Pope John XXIII managed to secure the release of the head of the UGCC, Metropolitan Josyf Slipyj, who had spent 18 years in the Soviet labor camps and exile. At that time, many suspicions and accusations arose among the clergy and faithful of the underground UGCC due to insufficient information about the actions and decisions of the Council. In those years, a movement emerged that later grew into an apocalyptic sect (“Pokutnyky”). Ecumenical talks between the Vatican and the Russian Orthodox Church, the issue of patriarchal status for the UGCC, ritual disputes, and so on also caused a lot of discussion among the Greek Catholics in Ukraine. This paper is an attempt to provide a better understanding of the perception of the Vatican II decisions by underground Greek Catholics within their struggle for the existence and revival of their Church. Full article

This article explores religious understandings of interpersonal forgiveness in post-conflict contexts. It challenges views that portray religious perspectives as purely normative, prescriptive, and insensitive to life’s complexities. This study draws from 75 in-depth interviews with religious leaders from Bosnia and Herzegovina’s three largest faith communities (Islamic Community, Roman Catholic Church, and Serbian Orthodox Church). Using grounded theory methodology for data collection and analysis, this research reveals three interrelated conceptualizations of forgiveness: (1) forgiveness as a dispensation from justified punishment, (2) forgiveness as an emotional process, and (3) forgiveness as a spiritual transformation. This paper further examines forgiveness along the dimensions of procedurality, collectivity, conditionality, and memory. Forgiveness emerges as a fragmented, non-linear process shaped by both individual and collective factors. While some fundamental openness toward forgiveness is often seen as unconditional, its progression depends significantly on the wrongdoer’s actions and broader context. Finally, the findings show that forgiveness does not imply forgetting, yet it substantially influences how past injuries are remembered and commemorated. Full article

There is a long and complex history of Christian–Muslim engagement, one which is fraught by socio-political tensions and complicated by fear. Theological tensions likewise contribute to the sibling rivalry between these Abrahamic faiths. Accounting for fundamental theological differences between Islam and Christianity, and noting a potential dichotomy between apologetic-style and interfaith engagement, this article contends that effective Christian–Muslim relations must navigate both opposing truth claims and efforts to seek peace. Consequently, comparative theology is critically evaluated, from an evangelical Christian perspective, as a potential mediating approach. In considering the complex relationship between comparative theology and theology of religion, and indeed, between theology and ‘people of faith’, recommendations are formulated with a view to contributing to effective Christian–Muslim relations. The overall aim of this research therefore is to explore approaches to developing more effective Christian–Muslim relations, with a specific focus on comparative theology. While motivated by and accounting for a personal Christian–Muslim sibling relationship, the research method predominantly references academic literature, with sections structured by an amended version of Osmer’s four-task model of practical theology. Findings from this research discern that comparative theology is not quite the mediating approach sought; however, its potential contribution towards a ‘hybrid approach’ is explored. The implications of this article seek to encourage orthodox Muslims and evangelical Christians to engage in comparative exchanges that employ a balanced and in-depth approach to understanding our respective faiths. Finally, this article emerges from within the UK; therefore, discussions presented may be differently received by evangelical Christians operating out of divergent biographical contexts. Full article

Public schools (K-12) are experiencing a remarkable decline in enrollment across Canada. More and more parents are choosing independent schools for their children’s education. Muslim parents, in particular, are transferring their children to Islamic schools as they are increasingly losing faith in public schools. Muslim students in the public school systems, wherever they are on the continuum of practice—from secular to orthodox—do not perceive their schools to be responsive to their religious beliefs, values, behaviours, and practices. However, Islamic schools are stuck in normative, secular, and reductive pedagogies, with most, if not all, Islamic teachers lacking training in Islamic pedagogy. This article is a conceptual exploration of various approaches to offering an Islamic teacher training program in Canada by an accredited university, including reintroducing the Islamic Teacher Education Programme (ITEP), which offered a one-year professional learning certificate. Another approach is establishing a stream in teacher education programs similar to the Catholic stream. The article serves as a stepping stone to initiate dialogue and collaborative efforts toward creating a comprehensive approach that includes all stakeholders tailored to the unique needs of Islamic school teachers in Ontario, Canada. Full article

The purpose of this paper is twofold: first, to depict, in its main elements, the conception of a Protestant “deconstructive theology”, and, secondly, to present the prophetic aspect of Eastern Christian Orthodox theology in comparison with it. According to the method of “deconstructive theology” as a method, the Scripture must be dismantled in order to be fresh and new. In the Orthodox understanding, the work of theology is understood to be, in the first place, a personal relationship with and experience of God, both from a mystical and sacramental perspective, and, through this, an actualisation of the work and message of God’s Revelation, making it present in the context of each historical and cultural circumstance. As will be presented below, this achievement could be completed only within the Church. Thus, Orthodox theology must deliver the eternal word and life of Jesus Christ, addressed to the contemporary context, in order to guide the Church and the Faithful toward the Kingdom of God. It is hoped that this comparative endeavour may be beneficial for general understanding between Christians, through placing in conversation two different perspectives regarding theology, which seldom encounter one another. Full article

The emergence of Pentecostal-Charismatic Christianity in Ghana has historically been characterized by a perceived schism between faith and science. This schism was particularly evident in some Ghanaian Pentecostal-Charismatic Churches (PCCs), where the use of both orthodox and herbal medications was prohibited. The rift between the two domains within the African Pentecostal-Charismatic tradition, which persisted until recent times, highlights significant implications for the intersection of religious beliefs and scientific practises within various African contexts. This traditional one-dimensional approach adopted by PCCs in Africa influenced their interpretation of the Great Commission and has resulted in the oversight of important aspects of their mission, particularly the lack of attention to the well-being of the natural environment and other non-human entities. However, there is a noticeable shift in this narrative in Ghana, as shown in the case of the Church of Pentecost, which is increasingly becoming involved in initiatives aimed at preserving the earth and its inhabitants. This article utilizes document reviews, a survey, and personal observations to examine the extent to which this emerging eco-mission is embraced within the Church of Pentecost and explores its potential as a model for PCCs in Ghana and beyond. The article proposes strategies for reimagining traditional doctrines to enable the full integration of eco-missions within the broader mission of the church. Full article

The Greek Catholic Church in Czechoslovakia found itself outlawed after its violent liquidation by the brachial communist power in 1950, and the members of this church were forced to convert to the Orthodox faith. This study explains the difficult process of renewal of the Greek Catholic Church and its structures in the context of the Ostpolitik of the Holy See, represented by the Vatican diplomat and later secretary of state Agostino Casaroli, and in the context of the political relaxation in Czechoslovakia in 1968, during the so-called Prague Spring. In addition to the scientific literature, this study is based on historical research carried out in the historical archive of the Secretariat of State in the Vatican within the Agostino Casaroli fund, which has so far been processed little. In the study, the author describes the most significant steps which lead to the official legalization of the Greek Catholic Church on June 13, 1968, as well as the difficult process of negotiating the terms of the restored church with the state-enforced Orthodox Church. Full article

Past research suggests three distinct major trends regarding the links of religion with well-being. First, religious faith contributes to well-being, with believers showing higher well-being than nonbelievers. Alternatively, it is certainty about one’s own worldviews, be they religious or irreligious, that predicts well-being. Finally, secularization moderates the above, making nonbelief normative. We investigated these trends by focusing on agnostics, who, compared to believers and atheists, combine a lack of faith and uncertainty about worldviews and should, thus, be the lowest in well-being. By analyzing European Values Study 2017 data from 29 countries and controlling for personal variables, we found that in countries of Western Christian heritage, be they religious or secularized, agnostics were the least happy compared to believers and atheists. Religionists, compared to atheists, were happier (countries of Protestant heritage) or equally happy (countries of Catholic heritage). In countries of Eastern Orthodox tradition, believers were happier than nonbelievers, agnostics, and atheists alike—but again, agnostics were the lowest in the less religious countries. In sum, uncertainty makes agnostics, consistently across religious cultures, to be the lowest in well-being, whereas the effect of religious faith on well-being varies across cultures. Full article

In his work The True Meaning of the Lord of Heaven, Matteo Ricci not only criticized Buddhism and Taoism but also put forward the viewpoint that “Sanhanjiao is non-orthodox teaching”. The so-called Sanhanjiao actually refers to the three teachings into one established by Lin Zhaoen, so Ricci’s criticism of the three teachings into one, to some extent, is also a criticism of Lin Zhaoen’s “Three-in-One Doctrine”. Ricci used the argument “One Teaching cannot have Three Teachings” to criticize the view of “One Dao, Three Teachings” and also used “it is not possible to forcibly equate the Three Teachings” to criticize the theory of “the Three Teachings are the same”, bringing the perspective of the uniqueness of faith in Western religious culture to China. Ricci’s criticism of the three teachings into one is based on the premise of spreading Catholicism; his argument mainly relies on the logical reasoning of the Western way of thinking, thus ignoring the inherent characteristics of Chinese indigenous culture. However, his viewpoint at least broke the mainstream ideology of “the Unity of the Three Teachings” in the late Ming Dynasty and also provided significant inspiration for the intellectuals of the late Ming Dynasty to reflect on this trend. Ricci’s dialogue with Chinese indigenous religions did not erase the differences between their respective cultures, but actually promoted the integration between Chinese and Western cultures. Therefore, the significance of The True Meaning of the Lord of Heaven lies not only in the dissemination of Catholic thought but also implies a dialogue and cultural transformation between different civilizations. Full article

The Exact Exposition of the Orthodox Faith is perhaps the most logically structured and inspired work not only in the oeuvre of the seventh-to-eighth-century theologian John Damascene, but most likely throughout the entire Greek Patristic literature. As such, the Exact Exposition definitely presents some quite intriguing features, such as the prolific use of logical distinctions, syllogisms, or full-fledged arguments, to name a few. Regarding the latter, John Damascene’s use of certain arguments in order to prove the existence of God not only hold a unique place in Byzantine theology but have also exercised a tremendous influence on Eastern Orthodox apologetics. However, what I would call his rationalization agenda comes not only with merits but with faults as well. It is to both these that the present study draws attention by evaluating them logico-philosophically and interpreting them religio-hermeneutically. What is of special interest is the fact that John Damascene’s logical faults are the most interesting parts of his theologizing. Full article

A growing body of evidence has shown the influence that religion and spirituality have on individuals duelling with illness, especially at advanced stages of disease. It is often vital for such individuals to have their spiritual and religious beliefs respected and, potentially, integrated in a compassionate caregiving setting for healthcare systems. However, given the diversity in religions and spiritual practices, healthcare professionals ought to approach such cultural significance with cultural humility, i.e., approaching differences in beliefs without relying on stereotypes or assumptions. This process requires sufficient training and communication skills among healthcare providers, as well as a successful medico-pastoral partnership. The aim of this review is to provide insight into one specific religion, Eastern Orthodoxy, and discuss current evidence of the religion’s influence on healthcare and medicine. Within this review, we aim to provide a summary on religion and spirituality specific to the Eastern Orthodox identity and religious practices, along with providing clinical guidance on approaching people who identify with this faith in certain healthcare settings in a manner compatible with the principles of cultural humility. The review will discuss important key elements of religious belief and practice of Εastern Orthodoxy that may influence health and healthcare decisions by patients. Full article

In this article, we aim to gauge the perspectives of Israeli Jews on core Jewish beliefs in God, the ideas of the Election of Israel, the afterlife, the advent of the messiah, and the significance of the Temple Mount at the End of Days. We conducted a survey among a representative sample of 1204 Israeli–Jewish respondents. The survey was administered in Hebrew and fielded between 27 March and 18 April 2023. This study shows that among the Israeli public, there is a so-called secular–religious dichotomy, at least to some extent. We were able to confirm that about 50% of the sample prays often, believes that Judaism is the only true religion, and identifies as traditional or Orthodox. We also analyze a typology of secular Israelis, including traditionalist seculars, spiritual seculars, and atheist or agnostic seculars. This study further shows that there are important generational differences in Israeli society when it comes to questions of faith. The youngest Israelis comprise the most religious age cohort, while the older generations are the least religious. In the survey, we asked multiple questions on the opinions toward visiting, praying, and constructing a synagogue or a Temple on the Temple Mount. Full article

This paper explores whether the classical view of Divine Simplicity (DS) is required to remain in the bounds of Christian orthodoxy. After defining key terms, a method is proposed and employed for identifying the boundaries of orthodoxy: searching the statements of the four ecumenical councils for explicit affirmations of DS. In addition, three historic confessions and a significant contemporary statement of faith are examined for affirmations of the classical view of DS. The conclusion is that an affirmation of the classical view of DS is orthodox, but not required for orthodoxy. Full article