Search Results (38)

The Marburg virus (MARV) is a zoonotic pathogen that causes a high case fatality rate of up to 100% in humans. In response to Marburg virus disease (MVD) outbreaks in the Kagera region, an ecological investigation was initiated to map the population and ecological threat to the reservoir host of MARV: Egyptian fruit bats. The investigation conducted from October 2023 to December 2024 included interviews with local authorities to locate all known autochthonous bat colonies in the region. Bat species confirmation was performed using high-resolution melting analysis (HRMA) and DNA barcoding, targeting two mitochondrial genes: cytochrome oxidase 1 (COI) and 16S rRNA. We found five considerably large cave-dwelling Egyptian fruit bat colonies (with approximately 100,000 individuals) at the geolocations between 1°06′04.2″ and 2°26′35.8″ S latitude and 30°40′49.7″ and 31°51′19.8″ E longitude. The study also provides the first confirmed identification of Egyptian fruit bats (Rousettus aegyptiacus) (accession numbers: PV700530-PV700534) in major bat colonies in the Kagera River Basin ecosystem. Cave-dwelling Egyptian fruit bats in mines face higher risks, and thus, attention is needed to prevent this species from becoming more vulnerable to extinction. The loss of bat roosting sites and subsequent population declines are primarily driven by the destructive practice of burning car tyres and logs, a method used to eliminate colonies through toxic smoke and heat. The collection of guano and partially eaten fruits in mining caves, as well as daily contact with Egyptian fruit bats in mines, homes, and churches, have become major potential risk factors for MARV transmission to humans. Increased threats to bats in the Kagera region warrant the implementation of conservation strategies that ensure the survival of the bat populations and inform policies on MVD risk reduction in Tanzania and the broader East African region. Full article

This article examines how the issues regarding the role of women in the life and mission of the Catholic Church are addressed, chronologically and geographically, in the various documents of the synodal process For a Synodal Church: Communion, Participation, Mission, 2021–2024. A detailed outline of the discussion of women in each of the documents is presented, including the documents which emerged from the seven continental meetings of Africa and Madagascar, North America, Latin America and the Caribbean, Asia, Europe, the Middle East, and Oceania. It also includes a close examination of the document which emerged from the unique and important Maronite Special Synod for Women (2022–2023). The aim is to record the breadth and complexity of the discussion, identifying common concerns, key theological themes, and issues of divergence, including the contested issues of the female diaconate and the ordination of women to the priesthood. Concerns about the role of women in the Church have often been dismissed as solely the concerns of the Global North or of a liberal elite, but the results of the global consultation show that this is not the case. Addressing the lack of full and equal participation of women in the Catholic Church will be one of the core issues upon which the credibility of the Church in the world hinges. 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

The historical evolution of two designations for East Syriac Christians in China—taso (達娑, including its variants) and erke’ün (也里可溫)—from the Tang to the Yuan dynasty is examined. Analyses of historical records and Old Uighur Christian manuscripts reveal their usage patterns, referents, and historical development. Taso and its variants served as both self-referential and externally applied designations from West Asia to East Asia before and during the early Mongol–Yuan period. Erke’ün, initially an official title for East Syriac Church leaders under Mongol–Yuan rule, replaced Taso and expanded to denote Christians in general. This terminological shift reflects significant transformations in the community’s identity and institutional standing within China. The findings offer new perspectives on the transmission and adaptation of East Syriac Christianity in the Chinese context. Full article

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

The dialogue between Christianity and Buddhism began during the Tang dynasty (618–907) when East Syrian Christian missionaries from Persia arrived in China in 635. At this time, Buddhism was prospering under the Tang Empire, and the “Church of the East” was established, known as the “Brilliant (or Radiant) Teaching” (Jingjiao 景教). Historical records and archaeological evidence indicate that the Jingjiao church employed the method of “matching concepts” (geyi 格義). This methodology, initially utilized in the early stages of Buddhism’s dissemination from India and Central Asia to China for the translation of Buddhist texts, was similarly applied to the translation of Christian texts and concepts. These translation efforts and dissemination activities represent the earliest documented encounters between Christianity and Buddhism in premodern times. Furthermore, recent archaeological discoveries reveal that the dialogue between the two religions in China transpired through textual and visual representations (iconography) in the form of “borrowing pictures”. This study investigates these interactions across disciplines, exploring the evidence of early cultural exchange between Buddhism and Christianity while reviewing the motivations behind the missionaries’ translation and dissemination activities. It addresses pivotal questions regarding these early dialogues by examining the proselytization strategies employed and analyzing the reasons why imperial authorities sanctioned Christian activities and facilitated their propagation during the Tang dynasty. Full article

The “Gutâi-Maramureș” UNESCO Global Geopark project is to be realized in the Gutâi Volcanic Zone in the northwestern part of the East Carpathians (Romania), an area with long-lasting and complex Miocene volcanic activity and a centuries-long mining history. In order to identify the volcanism and mining-related patrimonial values, in combination with other natural and cultural assets able to support the establishment of a UNESCO geopark, and to develop a sustainable tourism in the area, this paper presents the main objectives of the adopted research methodology, namely to realize (1) a geological synthesis of the area, (2) an inventory and assessment of geological and mining heritage sites, (3) a synthesis of local biodiversity, and (4) documentation of the cultural, historical and archaeological values. Furthermore, we conducted a SWOT analysis to help define the optimal territory for the geopark, to establish the core values for a strong brand identity, and to develop educational and sustainable tourism activities. This paper presents all the significant heritage values located within the future geopark area: geosites of international scientific significance, sites related to centuries-long mining of precious metals, natural protected areas, including European Natura 2000 sites, important cultural heritage sites such as old wooden churches (five of them included in the UNESCO World Heritage List) and museums. The promotion of sustainable tourism in the area by harnessing all these patrimonial values could be realized by the implementation of the geoeducation and geotourism concepts during the project development based on previous experiences/activities in the area involving local people, NGOs and institutions. Full article

The Philippines is an island nation in Southeast Asia with a population of approximately 100 million. Its hot and humid climate makes it common for community buildings to be permanently ventilated or even open to the elements. The country’s susceptibility to natural disasters, such as earthquakes, volcanic eruptions, and typhoons, also imparts unique characteristics to its architecture, including its religious buildings. Additionally, apart from tiny East Timor, the Philippines is the only nation in the region where the vast majority of the population professes the Catholic faith. The openness of spaces used for Catholic worship can be understood not only from a climatic standpoint but also as a reflection of the Filipino people’s identity. Historically, they have not confined their faith celebrations to the interior of churches but have instead utilized public spaces for religious expressions, making these spaces a means of communal affirmation of their national identity. This article explores the typology of open religious architecture in the Philippines, examining both the physical connection between indoor and outdoor spaces—highlighting the environmental or climatic factors—and the temporary nature of its construction, which emphasizes the social or identity dimension. By doing so, it reveals the links between form, function, and local culture in the country’s religious architecture. Full article

Through his numerous visits to the Muslim world, and by promoting an ethics of recognition of Islam, Pope Francis built trust and a religious encounter with various Muslim institutions. His dedication to global ethical concerns, such as human brotherhood, the environment, migration, and peace, has made religious leaders throughout the Middle East, particularly in Iraq, Egypt, and the Gulf states, favourable to interfaith co-operation with the Catholic Church for the common good. In particular, Pope Francis has influenced how justice and tolerance are perceived by many in the Muslim world, as evidenced by various Muslim responses to his messages. He was therefore effective in initiating an ethical encounter to overcome injustice and violence, in addition to re-establishing religious diplomacy and communication with Islam. Full article

The prophet Elijah took over the role of the Slavic pre-Christian god Perun as a weather god among the East and South Slavs in the period of syncretism just after the Christianization. We can find several examples of this in the twelfth-century Primary Chronicle or Tale of Bygone Years. However, unlike other characters from the Old Testament, Elijah was not honored with extensive translations of full apocryphal works, except for a group of Church Slavonic apocryphal fragments. Nonetheless, some original works devoted to the prophet Elijah were composed, such as the encomium attributed to St. Clement of Ohrid (9th–10th c.) or the Chants from the Orthodox Soul devoted to the Apocalyptic role of the prophet (15th c.). Along these lines, we will compare the latter with the extant apocryphal fragments in order to establish the possible influence of the apocryphal works, as well as identify original Slavic motifs that could date back to the pre-Christian period. Full article

The Chinese Christian church was accused of colluding with Western imperialism, and this led to the anti-Christian movement. The Chinese church responded by accelerating a movement of church independence. Discussions of this movement have often been incorporated into a discourse of aggression and resistance between East and West. Such discussions obscure the differences between individuals and the plurality of thought in the Chinese church. Based on the textual analysis of his writings, the article aims to reveal previously overlooked details within Jia Yuming’s justification of the independence movement by. On the one hand, Jia responded to nationalism by pointing out the ethnic and national identities and obligations of Christians. On the other hand, he avoided conflict with the Western missions in the process of independence, thus taking the church’s independence out of the context of East–West confrontation. Finally, he reconciled the conflict between national identity and the Western image with the ecumenical values of Christ and the Christian reformation of society, unifying both sides with ultimate spirituality. His justification draws attention to an attuned theological path of thought in the process of indigenization of the Chinese church. Full article

Liturgical space represents the embodiment of Christian theology in church buildings, encompassing both physical and metaphysical aspects. This space carries holiness and sacredness through a set of architectural elements that create sacred and profane zones within the church architecture. For centuries, design elements have shaped the form of Eastern churches in Iraq. This research aimed to answer the following question: what does a participant see at first glance in the liturgical space of a church building? This paper revisits the impact of design elements on the liturgical space of Eastern churches. The research methodology involved analyzing qualitative data using visual attention software (VAS) 3M, version 2024, to examine eye-tracking data and identify what visitors first noticed when entering these church interiors in Mosul, Iraq. The results highlight the variations and dominance of specific design elements in their impact on Eastern churches. The conclusions emphasize the importance of scientifically based restoration for the perception of design elements in these churches. Full article

Theological education in Africa is currently at a crossroads and requires a thorough re-evaluation. The framework for teaching and learning introduced by missionaries during colonial times, which often prioritized Western perspectives and ignored indigenous African contexts, does not adequately address the complex issues and needs of African communities today. As a result, the impact of theological practice lacks both relevance and sustainability within grassroots communities. There is therefore a need for a theological framework that is more relevant, contextual, and responsive to the realities and aspirations of African people in the present context. This article advocates for the decolonization of theological education for a praxical approach rooted in lived experiences. It is essential to firmly anchor theological reflection and action in African traditions in order to effectively address contextual issues. This calls for action beyond academic reform towards meeting the pressing needs of the population. This article sheds light on the inadequacies of the colonial framework within theological education, serving as crucial indicators for holistic and sustainable transformation within the field. Case studies drawn from theological institutions, and local churches from selected countries in East, Central and Southern Africa provide nuanced insights into the importance of this transformative process. Full article

After setting out the background of the early history of the Church of the East, this contribution focuses on the Syriac sources of the fifth to seventh centuries which are witnesses to the development of the ‘two-nature’ Christology of the Church of the East, situated outside the Roman Empire during this formative period. Special attention is paid to the ambiguous term qnoma, which is used to render hypostasis in the Chalcedonian Definition, but which, for native Syriac authors, has the different sense of ‘defining characteristic’. The problematic designation ‘Nestorian’ should be avoided since it implies completely different things to different parties. Some final thoughts are given to the ongoing significance of the tradition of the Church of the East in its various present-day manifestations. Full article

In the last twenty years the Baptist, Methodist, and Waldensian churches in Italy have experienced an important season of migrations, mainly from South America, South-east Asia, and West Africa. This has led to a problem of sharing and mutual influence on the liturgical and musical levels for Italian churches that they had never experienced before. This article intends to study the editorial proposals of hymnbooks published by the Baptist, Methodist, and Waldensian churches in Italy. How many and which hymnals have been published from an intercultural point of view? Are the proposed repertoires transcultural? How many and which languages have been used in the publications? These three Protestant denominations have used different models for migrant churches. Another important aspect is the translation of the hymns: what language is used, and how certain words, images and theological ideas are made. The article, also using the methods of ethnographic field research, will be enriched by graphs which will show, for each denomination, which hymnographic repertoires were preferred and which vehicular languages were most used (and if this happened). Full article