Search Results (151)

The growth of Charismatic Christianity is arguably one of the most significant religious developments of the past century. Originating as a Protestant renewal movement in the United States, it expanded throughout the twentieth century, establishing Pentecostal churches, inspiring renewal movements within traditional denominations, and fundamentally reshaping Evangelical Christianity. While its theological and social features have been widely examined, the role of worship music remains a relatively understudied aspect of Charismatic life, despite its centrality in contemporary Christian practice. Situated within the framework of international migration and based on research in Slovenia, this article explores Contemporary Christian Music (CCM), particularly contemporary worship music (CWM), as a transnational vehicle of Charismatic and Evangelical Christianity. Drawing on semi-structured interviews and a qualitative analysis of a public database of translated songs, the study surveys CWM in Slovenia and discusses the homogenization of worship styles and the marginalization of local CWM production. The article concludes by reflecting on the notion of interdenominational homogenization in worship music. Full article

From the winter of 2024 through the spring of 2025, public plazas in Seoul, particularly Yeouido and Gwanghwamun, became major sites of anti-martial law political mobilization. A striking feature of these protests was the visible leadership and participation of young women, who transformed civil resistance into a festive and affective form of collective action through cheering sticks and performative solidarity. The main driving force behind the political mobilization of young women was the increased influence of feminism after the “feminism reboot” in Korea since 2016. During the civil resistance, they were also active in solidarity with various minorities. The resistance was successful, and Korea has regained the order of a democratic society. However, young women who had experienced autonomous protest and mutual solidarity found themselves, upon returning to their everyday lives, still facing the remaining task of struggling against patriarchal cultures and institutions. Among them, Christian women confronted an even more inhospitable sphere—that of the Korean Protestant church, which remains largely constrained by patriarchal norms, a Christian–Confucian mixture. A representative example is the emphasis on “women’s calling” based on fundamentalist/sexist readings of the Bible. The huge gap between current social change and the church situation is reflected in the recent phenomenon of many young female Christians’ de-churching. In confronting the incongruous realities of young Christian women, this study seeks to provide an ethico-theological basis for a feminist reinterpretation of the Protestant concept of “calling”. After analyzing the social/existential topos of young Korean Christian women in the recent Korean context, this work considers a feminist reinterpretation of the “creation order” and “calling” in the process of an intersubjective dialog between the Bible and pre-patriarchal Korean cultural resources of “Mago-affiliated” myth, Seolmundaehalmang (the Great Grandmother Seolmun) narratives in particular. By providing sociological, ethical, and theological resources to construct new norms of “calling”, this research contributes to enabling young Christian women in Korea to overcome their existential fragmentation and to seek forms of women’s calling that are attuned to their historical moment and identity. Full article

This paper examines “film as a medium of religious experience and moral imagination” in contemporary Russia through the legal–moral politics of “insulting religious feelings.” Using the controversy over Aleksei Uchitel’s Matilda (2017) as a case study, it analyzes how the portrayal of Nicholas II’s premarital romance was construed as sacrilegious and mobilized by the Russian Orthodox Church (ROC) and State actors to police the boundaries of the sacred and public morality. Read alongside the Pussy Riot (2012) and Tannhäuser (2015) scandals, the case illuminates how claims of offense structure ROC-Kremlin bargaining over “traditional values”, showing how these values are articulated through references to Romanov memory and the sacralized figure of Nicholas II. Drawing on ROC statements, appeals to historical memory, and State responses to protests, the article reassesses what the film, and its reception, reveal about Church-State equilibrium in post-Soviet Russia. Full article

This study examined the spatial distribution of shamanic practice in contemporary South Korea, focusing on its territorial relationship with institutional religions. Contrary to portrayals of shamanism as a rural remnant or as absorbed by Pentecostal Christianity, population-adjust maps and spatial models reveal substantial concentrations in urban and peri-urban districts. Drawing on a geocoded dataset of 15,639 shamanic sites and 78,323 religious facilities across 229 districts, we estimated the ordinary least squares (OLS), spatial error models, and geographically weighted regression (GWR) models to evaluate how Protestant, Buddhist, and Catholic infrastructures were associated with shamanic site density. Protestant church density showed a consistent negative association with shamanic presence, strongest in regions with concentrated Protestant institutions. Buddhist temples had no uniform national effect but showed positive local associations in certain areas, suggesting localized symbiosis. Catholic sites displayed limited and inconsistent spatial relationships. These results demonstrate two contrasting dynamics: expulsion in Protestant strongholds and symbiosis, where Buddhist institutions allow more accommodation. Shamanism’s contemporary geography reflects adaptation to the territorial politics of institutional religion rather than a cultural revival. Full article

This study examines how theological orientation and institutional culture shape the viability of two historically Black churches in Detroit: Historic King Solomon Baptist Church and Greater King Solomon Baptist Church. Against the backdrop of accelerating church closures in underserved Black communities, the research investigates the factors that contribute to a congregation’s continued relevance and vitality. In doing so, it also provides insight into which churches are best positioned to sustain and scale health and interventions, support community development, and offer enduring spiritual leadership. Using a comparative case study approach grounded in W.E.B. Du Bois’s framework of the Black church as a site of “refuge and protest” and Max Weber’s theory of religious institutionalization, the research combines qualitative interviews with pastors, members, and community residents, alongside sermon content analysis from Easter and Christmas services in 2023 and 2024. Findings reveal stark differences: Historic King Solomon exemplifies an outward-facing, justice-centered model rooted in social memory and public service; Greater King Solomon reflects a more inward-facing, survivalist ethic shaped by individual piety and institutional maintenance. These distinctions impact each church’s resilience, as well as its readiness for public health partnerships and social investment. The study concludes that Black churches that are outwardly facing are likely to survive socioeconomic environmental challenges. Concurrently, both churches portray the Black church as two distinct entities culturally and theologically, which suggests an enhanced selection rubric for identifying congregations best positioned to advance social and health community outcomes. Full article

This article utilizes canonical interpretation to reassess Paul’s eulogy in Ephesians 1:3–14 by situating it within the Bible’s overarching narrative of placemaking—from Genesis to Revelation. Rejecting purely historical-grammatical approaches, the study treats the Protestant canon as a unified literary and theological whole with both divine and human authorship. Drawing on intertextual methods, especially the work of NT Wright and David Larsen, the author frames Paul’s eulogy as a theological “mini narrative” nested within the grand canonical mission: God’s purpose to create and dwell with His family in a holy place (God’s house as God’s home with His family in God’s homeland). The article argues that this placial mission undergirds themes of election, redemption, sonship, administration, and land inheritance within the eulogy, connecting creation’s foundation with eschatological summation in Christ. The analysis incorporates spatial theory and narratology to illuminate Paul’s understanding of the world as contested territory where the church advances God’s mission. In doing so, it reveals the eulogy as a densely intertextual and theologically coherent passage that situates believers within God’s cosmic, administrative plan for new creation and divine habitation. The implication for resurrection and new creation, based on this grand canonical mission and on God’s all-encompassing master plan, is asserted as part of this unified plan. Full article

Religion and partisanship remain deeply intertwined in contemporary American politics, especially in public debates on religious expression in state institutions. This study examined whether religious identity and behavior continue to influence public attitudes independently of party affiliation in a highly polarized environment. Drawing on the latest 2023–2024 Pew Religious Landscape Study, the analysis examined support for teacher-led Christian prayer in public schools—a constitutionally contentious issue—through survey-weighted logistic regression models. The models included key religious predictors—tradition, born-again identity, and church attendance—alongside controls for political ideology and party identification. While Republican partisanship is the single strongest predictor of support, religious identity retains a significant and independent effect. Evangelical Protestants, as well as highly observant individuals across traditions, consistently show greater support for school prayer than their less religious or differently affiliated co-partisans. These residual effects point to the persistence of religious subcultures within each party coalition. By identifying such within-party variation, this study contributes to broader debates on the evolving boundaries of secular governance and the complex interplay between religion and partisan identity. Full article

The Reformed Church in Hungary is a Reformed Protestant church in terms of its confession of faith, in which both adjectives, Reformed and Protestant, are emphasized. From this formulation follows the critique and firm rejection of a form of organization that existed before and still exists today: that of the Catholic Church. The foundations of Reformed (in this article, the term “Reformed” is used to designate the ecclesiastical and theological tradition associated with Calvin, Bullinger, Zwingli, and others) church institutions and church organization were formulated by Calvin in the Institutio, from which Reformed church law, through its historical development, formulated the principle of universal priesthood as a fundamental principle, the principle of synodal presbyterate as a constitutional principle of the church, and the principle of a free church in a free state, although the latter establishes the relationship between church and state. In distinguishing between a theologically postulated church and a church embodied in legal organization, canon law may examine the latter, and in particular, the canon law of the Protestant churches indeed sharply distinguishes it from the theological concept of church. Thus, in examining the development of the organization of the so-called visible church and the questions of the structure and functioning of the institution in the present, I will examine the organization and functioning of the Reformed Church in Hungary in the light of the organizational principles and methods that have developed historically, with a view to outlining the conditions for future optimal functioning. In my study, I trace the transformation of the Reformed Church from its beginnings to the change of regime. Full article

Ecclesia semper reformanda est, as the medieval saying goes. This proved particularly true of the medieval church structure in the first half of the 16th century. The various movements of renewal slowly broke up the forms that had developed during the Middle Ages. In order to address the problems that arose, the Church responded to the old practice of reformatio in capite et in membris by convening a universal synod. The Council of Trent was called to renew the Church and to develop the necessary reform programme. Its convening and its work during its various sessions was a matter not only for Rome but for the whole universal Church, and accordingly it was attended by a varying number and in varying compositions of bishops and other leaders of the Western Church. Despite this, the Hungarian bishops were reluctant from the outset to participate in the work of the Council and to travel to Trent. In my study, I seek to answer the following questions: What was the reason for this reluctance? What was the impact of the spread of the Protestant Reformation and the Ottoman wars on the bishops, and was the case for defending against the Ottomans a rhetorical phrase or an actual reason for this? Which Hungarian bishops travelled to Trent, what activities did they carry out, and on the basis of their speeches and letters, what issues were they concerned with in connection of the renewal of the Church? Full article

This article examines the theological trajectories of Watchman Nee (1903–1972) and Witness Lee (1905–1997) on sanctification, union with Christ, and deification, situating their contributions within recent reappraisals of the doctrine of theosis in the academy. Though deification was universally affirmed by the early church and retained in various forms in medieval and early Protestant theology, post-Reformation Western Christianity marginalized this theme in favor of juridical and forensic soteriological categories. Against this backdrop, Nee and Lee offer a theologically rich, biblically grounded, and experientially oriented articulation of deification that warrants greater scholarly attention. Drawing from the Keswick Holiness tradition, patristic sources, and Christian mysticism, Nee developed a soteriology that integrates justification, sanctification, and glorification within an organic model of progressive union with God. Though he does not explicitly use the term “deification”, the language he employs regarding union and participation closely mirrors classical expressions of Christian theosis. For Nee, sanctification is not merely moral improvement but the transformative increase of the divine life, culminating in conformity to Christ’s image. Lee builds upon and expands Nee’s participatory soteriology into a comprehensive theology of deification, explicitly referring to it as “the high peak of the divine revelation” in the Holy Scriptures. For Lee, humans become God “in life and nature but not in the Godhead”. By employing the phrase “not in the Godhead”, Lee upholds the Creator–creature distinction—i.e., humans never participate in the ontological Trinity or God’s incommunicable attributes. Yet, in the first portion of his description, he affirms that human beings undergo an organic, transformative process by which they become God in deeply significant ways. His framework structures sanctification as a seven-stage process, culminating in the believer’s transformation and incorporation into the Body of Christ to become a constituent of a corporate God-man. This corporate dimension—often overlooked in Western accounts—lies at the heart of Lee’s ecclesiology, which he sees as being consummated in the eschatological New Jerusalem. Ultimately, this study argues that Nee and Lee provide a coherent, non-speculative model of deification that integrates biblical exegesis, theological tradition, and practical spirituality, and thus, present a compelling alternative to individualistic and forensic soteriologies while also highlighting the need for deeper engagement across global theological discourse on sanctification, union with Christ, and the Triune God. Full article

During the 1970s’ military dictatorships in Chile and Brazil, the Catholic Church took the position of moral opposition to the authoritarian regimes, while in Argentina, the Church sided with the dictatorship. In his pathbreaking book utilizing the religious economy model, Anthony Gill theorized that the Church in Chile adopted a critical stance against the regime due to competition from Protestant Churches. Subsequently, Gill’s specific arguments and the religious economy model in general have been widely applied but also critiqued by sociologists of religion. Through a deeper analysis of the three case studies of Argentina, Chile, and Brazil, we support and extend theoretical critiques of the religious economy model. We argue that that the religious economy model as applied by Gill is an insufficient predictor of church and state behavior because it lacks specificity on the amount of competition necessary to warrant taking progressive action, lacks specificity about the timing of Protestant competition, ignores the pre-existing position of the Catholic Church, treats the demand side of the religious market as inelastic, assumes the Catholic Church intentionally implemented progressive policies in response to competition, presumes the Church is a unitary actor, and disregards the impact of a perceived Marxist threat on both church and state actors. Our critique of the religious economy model points to refinements of the model and alternative approaches to understanding church and state behavior in Latin America and elsewhere. Full article

The subject of this article is the centuries-old religious heritage of Vilnius. The aim of the article is to analyse this heritage and its reflection in the gaze of tourists. In particular, it focuses on selected Catholic, Orthodox, Protestant, Jewish, and Karaite sites. The methods used in the empirical study include the analysis of reviews posted on the Tripadvisor website by tourists from different countries who visited five selected sites: (1) St. Anne’s Church, (2) Holy Spirit Orthodox Church, (3) Evangelical Lutheran Church, (4) Vilnius Choral Synagogue, and (5) Kenesa. The authors employed the method of desk research, which involves the analysis of existing data. The selection of objects was made by indicating the most commented sites of a given religious tradition for which the most comments were received. In the light of the pervasive influence of social media, it is noteworthy to observe the contemporary representation of multi-religious Vilnius that is disseminated through this medium. Urban sacred spaces are not only places of worship of interest to religious people, including local and foreign pilgrims. Furthermore, they constitute an attractive urban heritage for a significant number of cultural tourists. Committed tourists, including cultural tourists, meticulously document their impressions in various forms of narrative, offering either endorsement or criticism of a particular object. In this manner, they also interpret elements of the heritage in the local urban space. Full article

The relationship between Scripture and the Liturgy remains one of the most extensively debated subjects in theological discourse. In the wake of the Protestant Reformation and the Catholic Counter-Reformation, a divided Christendom witnessed the rise of a dichotomy between Scripture and Liturgy, as well as between the Word and the Sacrament. This dichotomy, however, is absent from the patristic thought, which perceives the unity and complementarity between Scripture and Liturgy, owing to their shared belonging to the one life of the Church—broadly defined as Tradition—and to the way they are understood and experienced as interconnected modes through which the singular Mystery of Jesus Christ is communicated to the faithful. The present study aims to demonstrate this unity by drawing on a substantial body of patristic writings, highlighting the fact that the life of the Church is one and is lived both as the rule of faith and the rule of prayer, and that through it, one and the same Christ communicates Himself to the faithful both through the Word and through the Holy Sacraments. For the Church Fathers, the Christian faith is not an abstract doctrine about Christ, but a real and personal encounter and communion with Him in the life of the Church. This patristic approach may offer a starting point for contemporary Christianity in addressing the current liturgical crisis and in rethinking and renewing future ecumenical dialogue. Such renewal presupposes a movement beyond secular formalism and nominalism, which have fostered excessive conceptualization and an antithetical view of Scripture and Liturgy, Word and Sacrament. Full article

This study explores the use of artificial intelligence (AI) in religious leadership in Germany, focusing on the interplay between technological innovation, theological principles, and human interaction. Drawing on qualitative methods, 23 Christian leaders and experts were interviewed to examine their perceptions, assessments, and potential applications of AI and related technologies in their work, alongside ethical and theological considerations. The findings reveal a prevailing ambivalence towards AI: while it is generally accepted as a tool for administrative tasks, its use in pastoral contexts encounters resistance due to ethical concerns and theological tensions. Despite predominantly neutral to positive attitudes, many leaders lack proactive engagement in exploring AI’s transformative potential—pointing to a marked lack of agency. Digital competence among leaders emerges as a significant factor influencing the openness to AI adoption. This study identifies key barriers to the integration of AI into religious practice and underscores the need for strategic education and planning. It advocates for a balanced approach to leveraging AI in ways that align with religious values while embracing innovation in a digitalizing society. Full article

This article stems from the PRIN GOV_REL (Urban Governance of Interreligious Dialogue) research project carried out in four Italian cities in 2023–2025 and reports on some preliminary results of the empirical enquiry held in the city of Brescia. The Brescia area is characterised by high rates of residents with an immigrant background and a consolidated presence of religious minorities (Muslim, Orthodox, Sikh, Hindu and Protestant groups), many recognised centres (mosques, temples and Christian non-Catholic churches) and a significant commitment of ethnic–religious communities to local public life. This paper examines the creation of grassroots-level interreligious dialogue, seen as a communicative process. The empirical evidence is based on material collected by participant observations and semi-structured interviews regarding four initiatives that occurred in 2024. A sociocultural analysis outlines the communicative frame: text; context; aims; acts; interlocutors and their power/freedom of expression; interactions; results. The article examines the communicative pattern of each initiative, considering an intercultural orientation and a pluralistic model of interfaith dialogue. It seeks to answer the following questions: what was the fundamental message that the promoters wanted to convey? How do the single actors communicate their perspective of religious “others”, and what results did they achieve or not achieve? The analysis leads to identifying the patterns that facilitate and/or hamper dialogue, taking into account misunderstandings and “cul-de-sac” aspects. Final recommendations highlight the recurrent breaking points that should be prevented and some premises to guarantee successful communication between members of different religions in multicultural urban spaces. Full article