Search Results (30)

Technological advancements keep influencing religious landscapes in unpredictable ways. This implies changes at the level of personal spirituality and also at the level of community building and civic engagement across different denominations. In this paper, we present survey data (N = 443) from Malta (Southern Europe), Serbia (Balkans), and Denmark (Northern Europe), which assessed participants’ prayer intensity, Christian identity, Christian belief, and civic engagement behaviors, among other variables. The participants in our sample were all Christians: the participants from Malta were mostly Catholic, those from Serbia were mostly Orthodox, and those from Denmark were mostly Lutheran, reflecting the dominant Christian contexts and denominations in all three countries. We conducted multiple regression analysis showing how prayer intensity predicts civic engagement, even when adjusting for other covariates, notably those tapping Christian identity and Christian belief. The relationship was significant across all three countries. Moreover, we conducted further multiple regression analyses with two prayer intensity sub-indices: one tapping technologically mediated prayer (e.g., using apps or podcasts) and the other tapping non-technologically mediated prayer (e.g., praying directly to God or going to mass). In this model, only non-technologically mediated prayer predicted civic engagement in Malta and Denmark, and no sub-index predicted civic engagement in Serbia. Our discussion focuses on the implications of these patterns for engagement and community building, with a particular focus on religious collectives across denominations and the impact of technology. Full article

This article offers a Thomist response to Brian Leiter’s Why Tolerate Religion?, challenging his claim that religion does not merit distinct legal protection. While Leiter assumes religion to be epistemically irrational—defined by existential consolation, categorical demands, and insulation from evidence—this article draws on John Finnis’s interpretation of Saint Thomas Aquinas (d. 1274) to reconstruct religion as a basic good of practical reason. It proposes a three-tiered model of religion—as human quest, natural religion, and revealed religion—which clarifies religion’s internal structure and civic relevance. Developing this model against Leiter’s critique, this article shows that religion, so understood, can be legally protected even on Leiter’s liberal terms, through both Rawlsian and Millian frameworks. The article also extends its argument to “second-wave” law-and-religion controversies, illustrating how a Thomist framework illuminates debates about ideological establishments, identity politics, and public reason. Through original syntheses and rigorous normative analysis, this article advances a conceptually fresh and publicly accessible model of religion for law and public policy. It also speaks to pressing constitutional debates in the U.S. and Europe, thus contributing to transatlantic jurisprudence on religious freedom and the moral purposes of law. Religion still matters—and must be understood—not as conscience, but qua religion. Full article

This article explores the role of religion in nation-building by examining its public dimensions within the evolving context of secularism in Québec. By examining the shift from open secularism, recommended by the Bouchard–Taylor Commission report of Building the Future, a Time for Reconciliation (2008), to a more rigid form under Bill 21, the study critiques Bill 21’s marginalization of religious minorities and explores the broader tension between state neutrality and religious participation in public life. Drawing on Rajeev Bhargava’s concept of “principled distance”, the author advocates for a flexible secular framework that balances institutional neutrality with ethical commitments to equity and justice. Through case studies, including the accommodation of Sikh turbans in the RCMP and the United Church of Canada’s support for same-sex marriage, the article illustrates how religious engagement fosters bridging social capital and enacts public religion, thereby enriching democratic discourse. This article insists on the limitations of rigid secularism in its dealings with pluralism and proposes that principled distance offers a more inclusive approach, allowing constructive religious contributions to civic life without undermining secular governance. Ultimately, the study promotes a vision of secularism that honors differences and encourages religious participation in nation-building. Full article

In the Prometheus trilogy, fate dictates critical actions taken by Prometheus, such as forming alliances, stealing fire, facing punishment, and eventual liberation. This trajectory gradually aligns with the divine will of Zeus, reflecting the theological framework of early Greek religion. Within the play, Prometheus’s rebellion against the established order of distribution determines his “unlawful act”, which brings about retributive justice—a theological necessity for restoring the balance between human advancement and divine sovereignty. In essence, Prometheus’s punishment results from the interplay between fate and Zeus’s rule, yet this suffering is essential for the harmonization of the cosmic order. Consequently, throughout this process, Zeus’s divine justice undergoes continuous evolution, ultimately establishing the foundation for the legitimacy of civic ethics and providing a theological justification for the justice of human suffering. Ultimately, Aeschylus traces civic ethical norms to Zeus’s justice, demonstrating how democracy gains legitimacy through theological discourse, which highlights the intricate connections among Greek religion, democracy, and tragedy. Full article

This paper examines how and why Korea Soka Gakkai International (KSGI) has grown rapidly in the Korean religious market. Although Soka Gakkai was introduced to Korea as a Nichiren Shoshu lay community in the 1960s, KSGI has achieved remarkable growth without the structurally covert and organizationally authoritative control typical of traditional elite Buddhism. This fact is significant in both theory and practice, as lay movements have historically not been very successful in Korean religions. Focusing on the paradoxical affinity between secular civic movements and religious lay movements, this paper explains why and how KSGI had to combine the two movements in a socio-historical context different from that of its Japanese partner, which established a public political party, the Komeito, and formed a coalition government with other parties. As a result, this paper reveals the following findings: first, KSGI’s nonpolitical civic engagement led to a more effective growth strategy tailored to the Korean socio-historical context. Second, the Korean government’s policy of opening up to Japanese culture since the 2000s played a significant role in the growth of KSGI. Third, the spread of civil movements in Korea contributed to enhancing KSGI’s social adaptability and credibility. Full article

Empowerment, the process by which a person is enabled to increase control over decisions concerning their life, is a multidimensional construct that has been extensively discussed by various disciplines for more than four decades. Several empowerment models have been presented, based on different approaches. This paper proposes a four-step model, based on individual and contextual awareness and advancement. Disparate factors may positively or negatively affect empowerment, including gender, race, culture, education, financial autonomy, socioeconomic status, family, neighborhood, religion, social cohesion, civic society, and political context. Empowerment has been extensively discussed in parallel with health promotion, since it is expected to positively affect health, both on the level of the individual and community, as well as in the context of the patient–healthcare professional relationship. Considering the position of women in patriarchal societies, where women may experience feelings of powerlessness, their social position and more importantly health may be adversely affected. Gender biases that were developed due to the marginalized position of women in different societies, coupled with paternalistic approaches of healthcare professionals, may significantly contribute to higher comorbidity, albeit longer life expectancy for women. Empowerment can therefore be a powerful tool for achieving equity in health and improving women’s well-being. Full article

This paper examines the usage of different phrases naming “religious freedom” in international treaties and European Union member states constitutional texts in order to identify traces of contemporary ideological polarization in relation to the main political ideologies, socialism, liberalism and conservatism. Considering the methodological approach, I theorize the meaning of “religious freedom” as the right to believe or not in a higher power or divinity, while also discussing the positive and the negative aspects of religious freedom together with the three major political doctrines. The results present clusters on the way each phrase used to name “religious freedom” is tied up with each of the three major political doctrines: freedom from/within religion (socialism), freedom of religion or belief (liberalism), and religious freedom (conservatism). The main conclusion of the paper is that within the contemporary political and administrative democratic spectrum, the three different phrases used at international level to name “religious freedom” and corresponding to socialism, liberalism and conservatism are describing religious freedom in a polarized manner, from liability to asset: in socialism as liberation from the negative and discriminatory power of religion, in liberalism as an civic attitude, while for conservatives religious freedom stands is coined a political value within the nation building process. Full article

Over the past decade, a burgeoning strand of scholarly and journalistic literature has emerged that emphasizes the role of Christian nationalism within contemporary American politics. Unfortunately, this scholarly literature has mushroomed so quickly that relatively little attention has been given to its conceptual underpinnings and how Christian nationalism may be related to, or different from, other conceptualizations of the role of religion in public life. This article outlines different conceptualizations of Christian nationalism that have been advanced, analyzes how different coding schemes of its present measurement yields different assessments of its presence within American politics, and differentiates between and among different types of approaches to the role of religion in American public life. Using data drawn from Baylor national surveys on religion conducted in 2007, 2017, and 2021, this article examines three distinct groups within American politics—namely, Christian nationalists, civic republicans, and radical secularists—and how the relative size and characteristics of such groups have changed within American society over time. Full article

Since the late nineteenth century, the Phrygian funerary imprecation, known as the Eumeneian formula, has been considered one of the clearest indicators of Christian religious identity on inscriptions from Roman Asia Minor. After a brief précis of the early scholarly history of interpretation of this formula and the historiographical assumptions which underpinned its identification as Christian, this article attempts to reframe how we understand the specific context out of which these inscriptions emerge—that of the wider socio-religious context of Roman Asia Minor—and to examine the degree of continuity which these inscriptions have in terms of religious sentiment with similar pagan examples from wider Anatolia. The central contention of this article is that the Eumeneian formula inscriptions, quite apart from what they can tell us about the socio-political status of early Christians and their relationships with their wider civic environment, are also an important index for understanding early Christian popular religion in the pre-Constantinian period and how ordinary Christians expressed their religious identity in a potentially hostile environment. Full article

The article examines the impact of Plato’s views on atheism and impiety, relayed in the Laws, on Clement of Alexandria. Clement employed the adjectives godless (atheos) and impious (asebēs) often in his writings as accusations against pagan philosophers and/or heretics, but also in his defence of Christians against the very charge of atheism on account of their rejection of pagan gods (Stromata 7.1; cf. Tertullian’s Apologia 10). I argue that Clement, perceptive of Plato’s defence of philosophical contemplation (theōria) and its civic benefits in the Laws, reworked the latter’s association of disbelief with excessive confidence in fleshly pleasures (Leges 888A) in tandem with his stipulation of virtue as the civic goal of his ideal colonists of Magnesia who ought to attune to the divine principles of the cosmos. Thus, Clement promoted the concept of citizenship in the Heavenly kingdom, secured through contemplation and its ensuing impassibility. For Plato and Clement, atheism was the opposite of genuine engagement with divine truth and had no place in the ideal state. Although Clement associated the Church with peace, his views were adapted by Firmicus Maternus to sanction violent rhetoric against the pagans in the fourth century when Christianity became the official religion of the Roman Empire. Full article

“Rejoice, Texandria, for Oda!” Thus begins the series of chants and readings commemorating the virgin St Oda, patron of the village that took her name—Sint-Oedenrode—in the late medieval liturgy of the town of ’s-Hertogenbosch. Overt praise for the surrounding region, Texandria, extending across the northern limits of the duchy of Brabant and diocese of Liège, is a recurring theme in the liturgy inspired by the saint’s legend. Yet how did Oda, of Scottish origin, become so closely associated with this remote region? And what was the significance of her liturgical veneration in ’s-Hertogenbosch, to which Sint-Oedenrode was enfranchised? Exemplifying interactions between central and secondary places within a specific region, this study argues for the relevance of the historical approach to urban–rural dynamics in medieval hagiography and its related liturgy. Recognition that smaller towns and villages played important roles in regional networks prompts more focused attention to regional priorities in the legends and liturgies of local saints. That Oda’s cult is attested by a diversity of extant documentary evidence—historical, hagiographic, and liturgical, including newly discovered liturgical readings—facilitates interpretation of her veneration in ’s-Hertogenbosch and of the intertextual connections between her legend and those of other saints, notably Lambert, associated with the duchy and diocese. As suggested by this example, regionalism merits greater scrutiny as an integral component of civic religion. Full article

Interreligious engagement (IE) has been experienced and theorized mainly as the pursuit of a shared respectful awareness of the beliefs, practices, and social experiences of multiple religious communities. In rare instances, it has been possible to create architecture specifically to foster IE, as in the “tri-faith” Abrahamic campus in Omaha and the Berlin House of One. The theme is: Here we are, accepting that we share the world. Another form of IE that deserves to attract more interest is multireligious collaboration in civic work (addressing homelessness, urban blight, illiteracy, etc.). Some adherents of the intrinsically cosmopolitan “world” religions are actively cosmopolitan to the extent of seeking this engagement. The theme is: Let us share the work of the world, including sharing our religiously inflected processing of what the practical issues facing us are. There is a new initiative of this sort in my city, Jackson, Mississippi, named (from M. L. King) the “Beloved Community”. An architectural thought experiment may prove helpful in articulating the ideals for such an endeavor. What would be the physical desiderata for its headquarters? Let us imagine a new downtown building, The Meeting, dedicated to housing meetings where mixed religious groups learn about civic issues and coordinate efforts to address them. Full interreligious sharing of a space seems to require a neutral design lacking any definite religious inspiration. But there are nonsectarian ways to create an appreciably special, non-ordinary space, as in courtrooms and classrooms. Could a civic IE headquarters be special, expressive of practical optimism, and contain a sufficient religious allusion to qualify as a “next-to-sacred space” in which religious actors felt supported in the civic extension of their religious lives? I offer suggestions for discussion, including (1) a pavilion-style building suggestive of being set up for a special purpose—not soaringly grandiose but with a vertical feature such as a central roof lantern; (2) at least one major porch, with benches and tables; (3) an outside water fountain with public water supply (a historical allusion to the Islamic sabil); (4) inside, right-sized meeting rooms around the glass-walled periphery; (5) a big “living room” lounge in the center, usable for larger meetings, with access to a kitchen, and with a big project board for tracking work completed and work in hand next to a large map of the city; (6) a moderate descent of several steps into each meeting room so that there is a feeling of commitment in attending a meeting and a sense of challenge in going forth from one; (7) otherwise a main floor levelness and openness facilitating movement in and out, as in a train station; and (8) upstairs small offices for religious and other qualifying organizations. Answering the aesthetic and practical questions these suggestions raise takes us into imagining civic IE more concretely. Full article

In Italy, the migratory phenomenon has also had an impact on the school system, becoming an interesting potential field for intercultural and inter-religious encounters. As regards, for instance, the presence of pupils and students and their families of Islamic faith, very frequently, emphasis is placed almost exclusively on specific issues and requests, such as exemption from the teaching of the Catholic religion or specific diet. On the other hand, we rarely discuss how the presence of diverse faiths can create a unique opportunity for mutual knowledge to spread and promote the “culture of encounter”. In fact, engagement with religious others is an unavoidable duty, both pedagogical and civic. Therefore, starting from an analysis of pedagogical-educational aspects of the Document on Human Fraternity for World Peace and Living Together, the aim of this article is to outline a rethinking of the concept of intercultural/inter-religious dialogue, above all as a pedagogical challenge and a preventive measure against extremism, within the broad framework of inclusive citizenship. Full article

The current increase in religiously motivated radicalism is a serious social problem in various countries. Through our qualitative research, which was based on the knowledge and experience of experts recorded during the focus group interview, it was possible to identify the most frequent causes of religious radicalism in Slovakia today. The Slovak Republic, a small post-communist country in the region of Eastern Europe, served as an empirical example for research purposes. Following the research findings, a second research objective was set, namely to present the possibilities and contribution of citizen journalism that can play a key role in tracking, documenting and sharing cases of religious radicalism. The research presents the causes of religious radicalism and the optimal possibilities of citizen journalism, which would adequately respond to contemporary religious radicalism with the use of online media. The activities of “people’s journalists” appear not only as a trigger for public debate that takes place on social media, blogs, and independent journalistic platforms but also as a necessary voice calling for accountability and transparency of solutions concerning religious radicalism, which is inherently complex and a multifactorial process, often leading to extremism. This study attempts to answer the question of why civic engagement using online media is important in this issue. Full article

In the context of contemporary legal and political development, this work aims to analyze, through the prism of the constitutional principles of secularism and the civic state, the growing influence of religion on politics in Montenegro which has indirectly caused tectonic changes in the current legal relationship between the state and religious communities, at least temporarily questioning these everlasting values of constitutional democracy. Our basic hypothesis is that, in this correlation between the state and the Orthodox Church, religion is being used not only as a belief system which primarily belongs to the spiritual sphere of individuals, but also as a tool in redefining national identity and achieving politically desirable results at the public level. In the interpretation of positive legal regulations, this paper predominantly uses teleological and normative methodology together with sociological and axiological methods, necessary for understanding the broader context of the widened scope of bonding between religion and politics. This paper is also accompanied by relevant literature, which is promising in terms of solving the very interesting issues which once belonged to the “spirits of the past” and yet in the twenty-first century have been modernized at the place where the internal legal order of Montenegro and the Orthodox Church meet. Full article