Search Results (211)

The study of historical monuments within both architectural and literary frameworks reveals a dynamic interplay between scientific observation and artistic interpretation—a vital characteristic of travel writing/the travelogue. This approach, exemplified by British traveler and writer Henry Finnis Blosse Lynch (1862–1913), reflects how factual detail and creative representation are seamlessly integrated in depictions of sites, landscapes, and cultural scenes. This case study highlights Lynch as a pioneering explorer who authored the first comprehensive volume on Armenian architecture and as a writer who vividly portrayed Armenian monuments through both verbal description and photographic imagery, becoming the first traveler to document such sites using photography. Additionally, this paper emphasizes the significance of Lynch’s detailed accounts of architectural monuments, churches, monasteries, cities, villages, populations, religious communities, and educational institutions in vivid language. The careful study of his work can contribute meaningfully to the investigation of the travelogue as a literary genre and to the preservation and protection of the architectural heritage of historical and contemporary Armenia, particularly in regions facing cultural or political threats. Full article

This article analyzes the work of Fr. Elias Friedman, whose legacy of theological work on Jewish identity and Jewish conversion to Catholicism serves as the foundation of the Association of Hebrew Catholics, of which he is the founder. Friedman frames his work as a sensitive approach to Jewish identity and Catholic faith, but as this paper demonstrates, his work reveals a reiteration of some of the most entrenched and historically devastating tropes of Christian anti-Judaism, as well as racial antisemitism. This article presents three main arguments. First, it demonstrates that Friedman’s work evidences a theological anti-Judaism characteristic of Catholicism prior to the Second Vatican Council, which he maintained firmly even after the theological revision of Vatican II rejected such views; and furthermore, that his work also expresses an antisemitism that reflects the modern racial antisemitism adopted by the Nazi regime. Second, this article examines the positive reception of Friedman’s work, as evidenced not only in the revered position he holds within the Association for Hebrew Catholics, but also by the nihil obstat and imprimatur on both of Friedman’s monographs, that is, the official stamp of ecclesiastical approval within the Catholic Church, which declares that the work is “free of doctrinal and moral error.” It proposes that these factors evidence the uncritical reception of his work not only within the Association of Hebrew Catholics, but also on behalf of the institutional Catholic Church. Third, it raises the question of the extent to which Friedman’s identity as a Jewish convert to Catholicism is relevant in the analysis and reception of his work. It argues that his Jewish identity makes his concoction of religious anti-Judaism and racial antisemitism particularly potent, rendering anodyne even the most virulently antisemitic of his statements. Full article

In the past hundred years, three pontiffs have written apostolic letters to commemorate anniversaries relating to Dante: in 1921, Benedict XV marked the sixth centenary of the death of the great poet; in 1965, Paul VI judged it opportune to write on the occasion of the seventh centenary of his birth; and in 2021, Pope Francis added his voice to the numerous others wishing to honour the memory of the supreme Florentine poet on the seventh centenary of his death. Each letter is a product of its time: one hundred years ago, the Pope—still confined within the Vatican and refusing to recognise the Kingdom of Italy due to the Roman Question—addressed his text “to the beloved sons, professors and pupils of literary institutes and centres of higher learning within the Catholic world”; Paul VI, in full accord with the spirit of the Second Vatican Council and its vision of a Church seeking collaboration with the world, addressed his writing to Dante scholars more broadly, and within the same letter, together with other academic authorities, established the Chair of Dante Studies at the Catholic University of the Sacred Heart in Milan; Pope Francis today, in his outward-facing style of evangelisation, challenges everyone to (re)read Dante, whose teaching remains relevant seven hundred years after his death. Despite the differing political contexts and ecclesial agendas, Benedict XV, Paul VI, and Pope Francis are united on one point: Dante is a Christian poet—critical of the Church, certainly, but loyal to his faith and desirous of a religious institution that is more serious and less corrupt. This brief study presents the homage which the Church, today, seven centuries later, renders to this Poet—now widely recognised as a passionate witness of an arduous and active faith, in pursuit of justice and freedom. Full article

Descola describes western culture, influenced by the Christian worldview, as “naturalist”. However, semiotic and ethnographic research shows that different perspectives about the relationship between humans and animals coexist with mainstream naturalism. In particular, the introduction of animals in churches is not rare in Italy today, even though it fuels an ongoing debate. The relationship with animals is central in Saint Anthony’s figure and feast, which includes the blessing of animals. This article first focuses on the figure of Saint Anthony, finding in its first sources the seeds of a worldview based on love for creation that fully flourishes centuries later with Saint Francis, then it contextualizes the blessing of animals in the context of a changing sensitivity towards animals, which are often considered from an affective perspective and as part of an ecological standpoint that is also expressed in the institutional discourse of the Catholic Church. Then, the patronal feast of Saint Anthony and the blessing of animals in two different urban communities of Turin (Italy) are the subject of an ethnosemiotic analysis highlighting the animals’ position (inside or at the border of the sacred space), the rite’s structure and the relation between the verbal discourse and the performance of celebrants and worshipers. The position of the animals is thus considered as the expression plane of semantic values about their status in relation to the family. Full article

This study examines the distinctive male leadership—comprising procurators, parish priests, and chaplains—of the beguinage of St. Elizabeth in Valenciennes during the thirteenth and fourteenth centuries. Contrary to the majority of beguine communities in the southern Low Countries, where leadership appointments were dictated by religious or secular authorities, this community was entitled to elect its male administrators autonomously. The elected were generally influential figures in local religious and secular affairs and maintained a close relationship with the comital family of Hainaut. The analysis will demonstrate how this politically embedded ecclesiastical framework not only ensured doctrinal legitimacy but also mediated conflicts between secular lords and church authorities, thus enabling the community’s survival amid accusations of heresy and institutional repression. By examining the electoral criteria and functional specialization of male leaders, and their interactions with self-governed beguines, this research tries to offer a new perspective on the complex governance strategies of the medieval beguine movement. Full article

The ecumenical movement’s basic purpose is to seek Christian unity. In facing the challenge of mission and ecumenism today, it is important to explicate how the ecumenical movement understands unity currently, and how the concept may have changed. This article’s hypothesis is that the goal of the church’s visible unity has changed less than appearances might suggest. The concept is now generally understood more holistically in ecumenical theology. In this article, a historical-systematic analysis focuses on the concept of visible unity, especially in the unity statements of the Assemblies of the World Council of Churches. An analysis of ecumenical models of unity and ways of realising churches’ unity in practice follows, as well as a reflection on the turns created by the latest ecumenical debate. The analysis confirms that the visible unity remains a central ecumenical goal in the quest for Christian unity. The turn towards holistic ecumenism seems to help address those who shun institutional ecumenism, without forgetting the Trinitarian and Christological theological basis and the institutional dimension. Diversity is not arbitrary: at its best it supports creativity and trust, freeing individuals for common witness and service. Full article

This article examines the role of religion in Russia’s national security system through the lens of ontological security, assessing whether contemporary Russia is undergoing a process of desecularisation or, conversely, an intensified form of secularisation. Employing the theoretical framework of ontological security, this study argues that Russia’s securitisation of religion serves as a mechanism for consolidating state control, legitimising authoritarian governance, and constructing a distinct civilisational identity in opposition to Western liberalism. The Russian Orthodox Church, rather than functioning as an autonomous religious institution, has been absorbed into the state apparatus, where it operates as an instrument of state ideology. Religious rhetoric permeates Russian strategic security documents, reinforcing narratives of national exceptionalism, historical continuity, and moral superiority, particularly in justifying Russia’s geopolitical ambitions and military actions, including its war against Ukraine. The analysis challenges prevailing interpretations of religious resurgence in Russia, arguing that the increasing presence of religion in public life does not necessarily signify desecularisation. Instead, the instrumentalisation of religion for political and security purposes suggests a process of extreme secularisation, wherein religious institutions lose their autonomy and doctrinal substance, becoming tools of state power. Full article

This study examines how South Korea’s 1970s Protestant democratization movement embodied Hans Joas’s concept of the “sacralization of the person” during the authoritarian Yushin regime. Challenging binary narratives of human rights origins as exclusively secular or religious, the research analyzes how Korean Protestant activists created institutions, rituals, and theological frameworks that infused human dignity with sacred character. The study demonstrates how religious actors effectively bridged religious and secular boundaries in human rights advocacy through historical analysis of the National Council of Churches in Korea’s Human Rights Committee, Thursday Prayer Meetings, and the development of Minjung theology. The findings reveal a distinctive process of sacralization that evolved from individual to collective understandings of human dignity, culminating in the radical Minjung Messiah theory. This case study illustrates how Joas’s affirmative genealogy operates in non-Western contexts, showing that sacralization emerges through dynamic interactions between religious conviction, historical events, and cultural transformation rather than through abstract reasoning alone. The Korean experience demonstrates that universal human rights gain moral force when diverse traditions collaborate to uphold human dignity across ideological divides. Full article

As individuals grow older, they experience notable shifts in their health conditions, social positions, and personal identity. Studies show that finding meaning in life correlates with healthier lifestyle choices and enhanced overall well-being. This sense of meaning functions as a protective factor against life’s challenges, strengthening resilience during later years. The research utilized thematic analysis within a qualitative methodology to investigate the subjective sources of meaning among elderly people living in Romanian institutional settings. The analysis revealed several interconnected themes. Religiosity and spirituality emerged as a fundamental anchor, with participants often mentioning God, Divinity, and Higher Power in their narratives. They typically conceptualized life as a sacred gift and emphasized the importance of religious practices such as prayer and church attendance as essential to their sense of purpose. The intergenerational transmission of values also proved significant, with elderly individuals finding meaning in passing down moral and spiritual principles to younger family members, viewing this as their enduring legacy. Interpersonal connections played a crucial role as well, with quality relationships with family and friends fostering a sense of belonging, while broken relationships or isolation negatively impacted well-being. Daily life objectives, including short-term goals like maintaining routines or anticipating family visits, along with preserving functional independence, provided structure and immediate purpose for many participants. The research distinguished between religiosity and spirituality as related but separate concepts: while formal religious rituals offered community-based meaning, those less engaged with organized religion discovered transcendence through personal spiritual experiences such as connecting with nature. This study highlights cultural specificities, particularly how Orthodox Christian traditions shape existential narratives among Romanian elderly, and proposes practical interventions for retirement facilities to incorporate activities focused on spiritual engagement, relationship building, and opportunities for elders to share their wisdom with younger generations. Full article

“If it wasn’t for the women” is a common refrain in Black Church culture, made most popular by Cheryl Townsend Gilkes’ sociology of religion work in the 1990s. As conversations grow around a perceived disconnection from the church—particularly among younger generations—many Black congregations and denominations are asking the following question: Where do we go from here? One possible response is to ask the women. Black women have long been central to the sustenance and theological framing of the Black Church. However, many contemporary Black women theologians and church-adjacent writers are reshaping religious discourse in ways that move beyond traditional ecclesial boundaries and into the interiority of Black womanhood. This turn should be considered essential in any reimagining of the Black Church. This paper employs content analysis to examine five contemporary works by Black women thinkers—Candice Benbow, Lyvonne Briggs, Tricia Hersey, EbonyJanice Moore, and Cole Arthur Riley—whose writings reflect Black women’s embodied spirituality, theological imagination, cultural meaning-making, and institutional critique within Black religious life. Rather than signaling a decline in moral or spiritual life, their work points to the search for sacred spaces that are more liberative, inclusive, and attuned to lived experience. Through a thematic analysis of Power, Authority, and Institutional Critique; Afrofuturistic Visioning of Faith; Sacred Embodiment and Spiritual Praxis; Language and Rhetorical Strategies; Gender, Sexuality, and Sacred Autonomy; and Liberation, Justice, and Social Transformation, this study contributes to the evolving conversation on Black women’s spirituality, leadership in religious spaces, and a possible iteration of the Black Church. Full article

Victims of domestic violence who bring their experiences to the attention of their spiritual communities and faith leaders have experienced both betrayal and courage from their religious institutions. There is much hurt in the betrayal and much to celebrate in the courage. Institutional betrayal can be embedded in systemic and organizational cultures that repeat themselves even with new leadership and across generations. When leadership hesitate to take actions to protect members, or values the institution above the individuals that depend on it, betrayal ensues. Alternatively, institutional courage can be implemented through improved practices and updated organizational policies. This is true in all communities, including those of faith. When clergy take supportive actions to ensure the safety and wellbeing of those within an institution, healing is more likely to follow. Faith leaders must seek to engage proactively, protect the vulnerable against injustice, and create cultures that benefit those who depend upon the institution. It takes courage to practice institutional courage! Full article

The Catholic Church in Denmark hosts several migrant communities, with the Polish-speaking group among the largest and most visible. Institutionally, Catholic priests from Poland serve as chaplains for migrant congregations, accompanying these mobilities and providing educational practices (e.g., family guidance, biblical teaching). This paper examines how perspectives on Catholic scriptural authority differ between the Church’s institutional representatives and its members, revealing tensions between biblical authority, social accommodation, and family values in a migratory setting. Based on 20 months of fieldwork in a Polish Catholic community in Copenhagen, this paper highlights the dynamic interplay of how Church members assess scriptural authority as evaluative engagement in their transnational lives in the Danish public sphere, illustrated through interconnected ethnographic excerpts. This article illustrates how scriptural engagement offers a productive lens to explore divergent notions of Polish Catholic diasporic life and the tensions between transnational religion, national belonging, and moral navigation. Full article

The Romanian Church United with Rome, Greek-Catholic, boasts a long and rich synodal tradition, with roots tracing back to the Metropolitanate of the Orthodox Romanians of Alba Iulia, which, at the close of the seventeenth century (1697–1700), re-established communion with the Church of Rome. The aim of the study I put forward is to analyse the evolution of synodality in the Greek-Catholic Church of Romania between the years 1964 and 2024, employing a methodology that will systematically relate historical, ecclesiological, and canonical aspects, thereby highlighting their identity implications. The structure of the article is determined by the principal stages through which the Greek-Catholic Church has traversed during the specified period: 1964–1989; 1989–2005; 2005–2024. These stages have witnessed profound transformations within the Greek-Catholic Church, including modifications to its canonical status that have also impacted its synodal life. In the year 1964, as the Second Vatican Council concluded and the decree Orientalium Ecclesiarum was approved, the Greek-Catholic Church of Romania was in the midst of severe communist persecution, having been outlawed since 1948. Its canonical status as a metropolitan province extra Patriarchatus was regulated by the Motu Proprio Cleri Sanctitati (2 June 1957), which recognised the institution of the provincial metropolitan synod, yet not that of the diocesan synod. Due to the persecution, the celebration of the metropolitan synod was not possible; however, privy conferences of bishops and diocesan ordinaries were held, which had significant effects on the life of the Church. The fall of communism, in December 1989, and the legalisation of the Greek-Catholic Church were followed by the publication, on 18 October 1990, of the Codex Canonum Ecclesiarum Orientalium. According to the new legislation, the Greek-Catholic Church regained the status of a Metropolitan Church sui iuris, a status unsuitable to its dignity and tradition since it lacked the institution of the synod. Indeed, the Council of Hierarchs, which under the presidency of the metropolitan archbishop governed the Church, did not constitute a synod but merely a form of exercising episcopal collegiality. Nevertheless, with the approval of the Holy See, the Fourth Provincial Council was held in Blaj (1997–2000). On 14 December 2005, Pope Benedict XVI elevated the Greek-Catholic Church of Romania to the dignity of a Major Archbishopric. Thus, the full attainment of synodality was achieved, with the supreme governing authority being the Major Archbishop and the Synod of Bishops. The proceedings of the Synod of Bishops of the Greek-Catholic Church have prompted institutional development, to be detailed in the article. This research will also illustrate the limitations of the current Codex Canonum Ecclesiarum Orientalium concerning the synodality of the Greek-Catholic Church. 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

African immigrants in the UK, especially in places such as London, Birmingham, and Manchester, contend with institutional racism, xenophobia, and socio-economic marginalisation. This study analyses how first- and second-generation African diaspora communities understand Jeremiah 29: 4–7 to create resilience and belonging. This study uses desktop research from African diasporic churches and analyses the UK’s Inclusive Britain Strategy (2023) to contend that biblical tales are reinterpreted to confront modern issues, including the Windrush Scandal and racial inequalities in NHS maternal care. The document emphasises the influence of African-led churches in formulating integration plans and promoting policy reforms in the UK. The findings indicate that African diaspora churches reinterpret Jeremiah 29: 4–5 to promote resilience and structural involvement in combating systemic racism and socio-economic disadvantage in the UK. The paper concludes by reinterpreting biblical tales to connect spiritual resilience with systemic activism, promoting hybrid identities, and integrating legislative reforms with community-driven initiatives for equity. The paper recommends the decolonisation of curricula, the enhancement of culturally competent healthcare training, the expansion of church–state collaborations, and the modification of legislation such as the Hostile Environment to foster inclusiveness. This study enhances academic discourse by merging diaspora theology with policy analysis, presenting an innovative framework for the theological examination of migration and elevating African agency within UK socio-political environments through decolonial hermeneutics and hybrid identity paradigms. Full article