Search Results (51)

This article presents a theological framework of a Theology of Living, which seeks to reimagine the task of theology as a lived, communal and practical enterprise. Departing from purely systematic or disembodied approaches, this theology emphasises the relational and contextual dimensions of Christian faith. The embedded nature of theology acknowledges that theological reflection is always situated within particular histories, cultures and communities. The deliberative dimension foregrounds the necessity of intentional, dialogical discernment in response to complex moral and spiritual challenges. The embodied aspect affirms that theology is not merely spoken or written, but enacted through the rhythms of everyday life, worship and service. Drawing upon pastoral experience, biblical reflection and theological discourse, this article proposes that such an integrated approach to theology not only bridges the gap between doctrine and practice but also reclaims theology’s vocational role in forming individuals and communities shaped by love, justice and hope. Full article

Introduction: The health emergency caused by the pandemic led to severe health issues in populations across many countries worldwide, including widespread morbidity and significant mortality. Nevertheless, several countries succeeded in keeping infection rates remarkably low before the approval of vaccines and the initiation of vaccinations in early 2021. We aim to identify the success factors of health policies in managing the impact of the health emergency across a selection of countries, focusing on how they protected their populations. Our study presents outcomes of sustainable health policy measures, along with health and social system challenges, and economic responses during the global health emergency. We sometimes found it difficult to define what counted as a success factor in some countries. Method: Our study draws upon a selection of reports and documents published by various ministries and economic, social, and health authorities, which we collected online. We structured our study into three phases to frame and contextualize the impact of health policy measures and countermeasures as follows: (i) observations and content analysis; (ii) empirical support through illustrative examples; and (iii) development of a health emergency toolkit of assessment. The documents were not always easy to compare because they differed in format and detail. Results: Our study outlines ten success factors for sustainable health policy measures and countermeasures: (i) preparedness; (ii) control; (iii) precaution; (iv) proactive decision-making; (v) synchronization; (vi) adequate legislation; (vii) goal fulfillment; (viii) digital health technology; (ix) empirical evidence; (x) ethical and moral virtues. Sometimes we struggled to separate what was ethical guidance from what was simply practical advice. Conclusion: We argue that the relevance of the health emergency toolkit of assessment outlined in our study demonstrates clearly that the success factors related to sustainable health policy measures and countermeasures can be applied and adapted to the societal conditions of individual countries. These factors may form a foundation for the development of a health emergency toolkit of assessment for future health emergencies. We also maintain that these factors may serve as a platform for establishing sustainable plans across health, social, and economic domains, with clear guidelines for implementation, management, and control. It is our hope that future health systems will make use of these findings before the next crisis emerges. Full article

Muslim responses to Artificial Intellgence (AI) have so far focused mainly on how it challenges the human “mind”. This paper moves from the “mind” to the “heart”, which, in Islam, is not only a vessel of emotion but a cognitive, moral and spiritual centre. Charting a path between cynicism and optimism, the article proposes a third track: critical, hopeful, and ethically grounded. Utilizing indigenous Islamic concepts (e.g., ijtihād “independent reasoning”, maṣlaḥah mursalah “unrestricted public interest”, and sadd al-dharā’iʿ “blocking the means to harm”), it advocates a bottom-up approach that focuses not just on managing AI, but on shaping “who” we are in the AI age, calling for a moral vision rooted in intentionality (niyyah), moral clarity, and individual-cum-collective responsibility. Full article

“Moral shocks” are unexpected events or pieces of information that so deeply challenge one’s basic values and sense of the world that they profoundly reorient a person’s understanding of life and even self. Yet those who experience significant moral shocks rarely participate in related activism and instead experience grief as highly privatized and apolitical, a reality that serves the status quo and most powerful. This article considers how religious resources can help metabolize private grief into public lament and catalyze political grievance. Analyzing the rise of gun control activism after an elementary school mass shooting in Nashville, Tennessee, I argue religious resources help metabolize moral shocks into social change in five significant ways: (1) cultivating practiced, purposeful pathos, (2) offering collective lament, (3) building networked resiliency materially and theologically, (4) risking new alliances of accompaniment, and (5) storying hope. This case analysis contributes to a broader claim for political theology: Christianity can be understood as a movement based on a moral shock. This framing then animates practices of care to accompany those in moral distress and help disciple grief into a movement of faith that resists death-dealing political and social policy. Full article

This paper examines the narratives of consumers who aspire to adopt a simpler, less excessive, and more sustainable lifestyle but struggle to achieve this goal. The analysis reveals that one of the key barriers to downshifting consumption lies in a deep-seated ambivalence: material excess is experienced as both burdensome and evocative, cyclical consumption practices as simultaneously meaningless and pleasurable, and the omnipresent marketplace as both frightening and captivating. This ambivalence is sustained through key mechanisms, including the rationalization of consumption choices using self-care and care for others and hope for a tipping point. The discussion suggests that efforts to promote sustainable consumption cannot rely solely on moral prescriptions and rational appeals. Instead, a more nuanced approach is needed, one that acknowledges the emotional complexities of consumption and the deeply ambivalent nature of consumer–market relationships in affluent societies. Full article

This study explores the concept of resilience within the teachings of Popes Benedict XVI and Francis, comparing these with established psychological resilience theories by Ungar and Holling. Through a comprehensive analysis of documents sourced from the Vatican’s official website, resilience is examined across individual, community, and global dimensions. Individual resilience emphasizes spiritual resources such as faith and hope, which Pope Benedict XVI and Pope Francis underscore as essential for overcoming personal and societal crises. Community resilience is highlighted in the context of solidarity, cooperation, and cultural identity, as demonstrated in responses to natural disasters and sociopolitical challenges. At a global level, Pope Francis advocates ecological sustainability and systemic justice, tying resilience to shared responsibilities and global solidarity. Methods include textual frequency analysis and semantic mapping of resilience-related terms within papal documents, complemented by a comparative analysis with psychological resilience frameworks. Findings reveal unique contributions of papal teachings, such as the integration of spiritual, moral, and ecological dimensions, which expand traditional resilience concepts. This theological lens adds normative and prescriptive elements, offering transformative perspectives for resilience studies, emphasizing faith, values, and sustainability as pivotal components for enduring and thriving amidst adversity. Limitations of data mining methods suggest potential for further interdisciplinary research. Full article

In this article, I will touch on the ethical and moral possibilities of mysticism. On the one hand, I discuss the kinds of ethical work required to open and cultivate experiences of the divine. On the other hand, I look at how those experiences of the divine create new opportunities for kinds of ethical relationships to oneself, to others, and to the divine. In doing so, I connect the practices of asceticism—zuhd—with the types of experience characteristic of Sufi mysticism through the concept of tarbiya. Understanding taṣawwuf as an ongoing process in which experiences of the divine are a part, not an end, helps us grasp the intransitive nature of the term taṣawwuf itself. The goal in doing so is to think through what an ‘inner-worldly’ mysticism might look like—a category noticeably absent from Weber’s analysis. Part of its absence, I would suggest, is due to the fact that it does not map onto the passive–active distinction between mysticism and asceticism he tends to draw. But rather than merely critique Weber’s model, which, of course, is grounded in ideal types, and therefore nothing ever fits solely into one of his categories, my goal is to consider what an active inner-worldly mysticism might look like. In other words, what are the modes of ethical engagement and action made possible by those experiences which are considered to be direct experiences of the divine and how are those direct experiences in turn made possible by different kinds of ethical work? In this article, I will consider each of these in relation to two Sufi orders based on my fieldwork in Morocco—the Karkariyya and the Alawiyya. These are two closely related orders that are part of the Shadhiliyya, and they share several members within their spiritual lineages, with the split dating only to the 20th century. Through an analysis and comparison of the two groups, I investigate what an active mysticism could look like in the world today and hope to create new spaces for comparative mysticism that would see mystics as deeply concerned with changing their social worlds. Full article

This article examines a single figure from Christian history, the reformed sinner known as Musa of Rome (d.c. 593). Tracing the evolution of Musa from Gregory the Great’s Dialogues to early modern pastoral texts, this study explores processes of condemnation, recalibration, and negotiation regarding dance in premodern Christianity. The first section analyzes medieval portrayals of Musa as expressions of “choreophobia,” a term borrowed from dance studies scholar Anthony Shay that denotes cultural anxiety surrounding dance. Here, I argue that choreophobic renditions of Musa sedimented medieval misogyny and conceptualized sin. The second section turns to late medieval sources that assess dance differently vis-à-vis dance studies scholar André Lepecki’s concept of “choreopolice” or “choreopolicing”. For this study, choreopolicing highlights how ecclesiastical authorities refashioned Musa as a moralizing vehicle to articulate and implement clerical agendas. The third and final section explores Musa’s inspiring aura as a sacred muse. In this vein, her kinesthetic afterlives helped Christian laity apprehend Marian piety, visualize the resurrected body, and communicate hope for redemption. Methodologically, this study embraces the frameworks of religious studies, medieval studies, and dance studies. However fictional and embellished retellings of the Musa story were, this article—the first in-depth scholarly study dedicated to Musa of Rome—demonstrates how the medieval dancing body manifested a site of political contestation, ecclesiastical control, and individual redemption. Full article

This study explores the manifestation of implicit religion in climate change activism on social media, focusing on Extinction Rebellion (XR) in The Netherlands between 1 January 2020 and 31 December 2023. A combination of content analysis and discourse analysis is used to examine how XR’s activism on X (Twitter) embodies quasi-religious elements such as shared beliefs, moral imperatives, and collective identity. Drawing on Edward Bailey’s concept of implicit religion and Meerten Ter Borg’s framework, the research reveals how XR’s activism blends secular environmental concerns with spiritual commitment, positioning climate activism as a moral duty. The study identifies six key themes in XR’s discourse: shared beliefs and values, transcendent purposes, commitment and devotion, community and collective identity, meaning and purpose, and hope and overcoming uncertainty. These themes are framed as sacred responsibilities, fostering a community united by transcendent purposes. This research contributes to the sociology of religion by highlighting how implicit religious elements permeate modern secular movements, particularly through digital platforms. It also provides insights into how climate activism mobilizes individuals through quasi-religious rhetoric and practices, shaping both individual and collective responses to the environmental crisis. Full article

Political advocacy is an important religious practice. But social activism can be discouraging. This paper integrates moral theology, virtue ethics, positive psychology and spiritual formation to highlight the importance of resilient hope for social justice advocates. Part 1 describes an important justice issue—public services for disabled people. Part 2 defines transformational advocacy and outlines an advocacy theology. Part 3 analyzes despair and hope. Part 4 summarizes spiritual practices for building resilient hope. Full article

Moral injury is a psychological wound resulting from deep-rooted traumatic experiences that corrode an individual’s sense of humanity, ethical compass, and internal value system. Whether through witnessing a tragic event, inflicting injury on others, or failing to prevent a traumatic injury upon others, moral injury can have severe and detrimental psychological and psychosomatic outcomes that may last a lifetime. Post-traumatic experiences do not have to be a permanent affliction, however. From moral injury can come post-traumatic growth—the recovery from trauma in which personal betterment overshadows moral injury. Moral injury may lead to substantial personal growth, improved capacity and resilience. Based on these observations, it seems that from struggles and darkness, there can be positivity and hope. This review will summarize the current concepts of post-traumatic growth and consider potential mechanisms leading to resilience and recovery through post-traumatic growth. These considerations are gaining more importance in light of a growing number of existential threats, such as violent conflicts, natural disasters and global pandemics. Full article

This paper illustrates how Hongzhou Chan Buddhism provides valuable resources for dealing with issues in contemporary moral philosophy. In particular, when philosophers adopt the Hongzhou Chan Buddhist’s non-dualistic account of reality, we can see how their teachings provide us with important resources needed for resolving philosophical problems that were originally undertaken by philosophers like the American Pragmatists John Dewey and Richard Rorty. When the pragmatists hoped to extirpate traditional metaphysics from moral philosophy, one of their focuses was on providing an alternative to the morality/prudence distinction. As this study illustrates, by overcoming the metaphysical dualism between the “unconditioned” and the “conditioned”, the Hongzhou Chan Buddhist can provide an account of compassion that is unconditionally grounded. Their account of compassion can then be understood as bridging the divide between “morality” and “prudence”. Full article

Ample scholarship thoroughly documents how modern humanitarian aid enacts legacies of colonialism and processes of Westernization through the imposition of foreign values and promotion of ‘universal’ norms. Extensive research has also explored processes of socio-cultural-moral transformation due to crisis and displacement. This paper extends this work by demonstrating an explicit connection between the two. Drawing on 10 months of ethnographic research that examined how Burundian refugees in Tanzania experience humanitarian social emotional learning (SEL), findings reveal various intersecting lines of crisis in the Nduta refugee camp. This research illuminates how SEL interacts with these lines of crisis to exacerbate intergenerational tensions. The self-centric values promoted through SEL and the pedagogies it employs conflict with the collectivist ethos of the Nduta community, thus breaking the Burundian generational contract of reciprocity, solidarity, and moral responsibility. In this context, SEL operates on conflicting narratives of crisis that clash with generational hopes for the prevention of future crisis in Burundi. These generational fractures are resulting in fears across the Nduta community that the decline of traditional Burundian values and communitarian ethos will not only perpetuate intergenerational experiences of crisis but has also initiated the perceived erasure of their culture and the essence of their humanity. Full article

As a genre, science fiction has long played with the idea of all-powerful virtual beings and explored notions of transcendence through technological advancements. It has also been at the forefront of exploring our anxieties and hopes regarding new technologies and the ethical and moral consequences of scientific advancement, raising deeply philosophical and theological concerns about an age-old question, namely: what makes us distinct as human beings and what lies beyond our own existence? This article aims to provide an overview of recent themes that have emerged in science fiction film and television, especially with regard to extending our lives beyond their natural biological age. As the article will outline, these ideas generally appear in notions of cyborgization or mind uploading into cyberspace. Both indicate a deeply human desire to avoid death, and the films and shows discussed in this article offer a range of different ideas on this. As we will see, the final case study, the Amazon Prime television show Upload (2020–), brings both of these elements together, touching on a broad range of ideas about cyber-spirituality along the way. The article concludes that although many shows raise interesting questions about the ethical challenges inherent in transhumanist fantasies of mind uploading, they ultimately remain ambiguous in their critique of the dream of digital immortality. Full article

Jonna Vance and Preston Werner argue that humans’ mechanisms of perceptual attention tend to be sensitive to morally relevant properties. They dub this tendency “Attentional Moral Perception” (AMP) and argue that it can play all the explanatory roles that some theorists have hoped moral perception can play. In this article, I argue that, although AMP can indeed play some important explanatory roles, there are certain crucial things that AMP cannot do. Firstly, many theorists appeal to moral perception to explain how moral knowledge is possible. I argue that AMP cannot put an agent in a position to acquire moral knowledge unless it is supplemented with some other capacity for becoming aware of moral properties. Secondly, theorists appeal to moral perception to explain “moral conversions”, i.e., cases in which an experience leads an agent to form a moral belief that conflicts with her pre-existing moral beliefs. I argue that AMP cannot explain this either. Due to these shortcomings, theorists should turn to emotions for a powerful and psychologically realistic account of virtuous agents’ sensitivity to the moral landscape. Full article