Search Results (34)

This paper investigates women’s movements in German-speaking Europe that operate at the intersection of academic theology and activism, challenging the assumption that gender parity within theological institutions has been achieved. Despite broader European progress toward gender equality, theological faculties continue to exhibit structural disparities, including women’s underrepresentation in senior positions and persistent obstacles such as the “leaky pipeline,” the “glass ceiling,” and restrictive ecclesial procedures like the Nihil Obstat. These dynamics intensify the vulnerability of women theologians, particularly those advocating for gender justice within Church structures that do not consistently recognize women as full participants. The study also highlights the vulnerability experienced by women theologians who advocate for gender equality within ecclesial institutions that do not consistently recognize women as full participants. Interdisciplinary dialogue between theology and the social sciences is often met with suspicion, as religion is frequently portrayed as a source of division rather than a catalyst for transformation. Moreover, extremist and fundamentalist movements instrumentalize gender issues, polarizing European societies and suppressing interfaith initiatives that promote justice, care, and cooperation. The paper argues for transversal, intersectional, and inclusive approaches that bridge academic and activist networks. By fostering collaboration, critical reflection, and shared praxis, these movements reimagine the role of women in both Church and society, offering transformative models grounded in justice, dignity, and equality. Full article

Focusing on China, Japan, and the Philippines, this article examines how Marian–Guanyin cross-reading takes shape in images, stories, and ritual practice within different legal and political regimes. Rather than presuming doctrinal equivalence, the analysis treats cross-reading as a practice-driven process structured by five variables: dominant–subaltern relations, legal regime, media, theological thresholds, and intergenerational transmission. Three findings follow. First, analogy and transfer occur mainly in images and devotional practice, rather than doctrine. Second, social context determines both direction and limit: in China, plural traditions allow for devotional coexistence without doctrinal merger; in Tokugawa Japan, Marian–Guanyin likenesses serve as protective cover within underground devotion and take the form of small, portable image types; in the Philippines, Buddhist and folk religions join Catholic social rhythms through functional equivalence in imagery and rite. Third, these patterns lead to three outcome types: intericonic coexistence, type-formation under repression, and inculturation driven by practice and emotion. By distinguishing functional and perceptual equivalence from doctrinal change, and by separating official theology from community narration, the article narrows the scope of “syncretism” and proposes a transferable framework for explaining how images and ritual procedures simultaneously mark boundaries and enable boundary-crossing in unequal religious fields. Full article

Background/Objectives: Human papillomavirus (HPV) vaccines are effective in preventing HPV infection and HPV-related cancers in both males and females. As sexual behavior plays a central role in HPV transmission, male vaccination is important not only for reducing HPV-associated diseases among men but also for limiting viral transmission at the population level. Methods: A cross-sectional study was conducted among male university students in Selangor, Malaysia. Data were collected using a structured questionnaire assessing sociodemographic characteristics, history of sexual intercourse, HPV-related knowledge, and awareness of HPV vaccination. Multivariable logistic regression analysis was performed to identify factors associated with HPV vaccination awareness. Results: Overall, 43.4% of the respondents demonstrated good awareness of HPV vaccination. Multivariable logistic regression analysis identified several factors significantly associated with awareness. Non-Muslim students were more likely to report good awareness of HPV vaccination than Muslim students (AOR = 2.724, 95% CI: 1.150–6.454, p < 0.001). Students who were in a relationship or married demonstrated higher awareness compared with single students (AOR = 3.830, 95% CI: 2.071–7.082, p < 0.001). HPV-related knowledge showed the strongest association, with participants possessing good knowledge being more likely to be aware of HPV vaccination (AOR = 7.012, 95% CI: 4.077–12.059, p < 0.001). In contrast, history of sexual intercourse was not significantly associated with HPV vaccination awareness after adjustment (p = 0.097). Conclusions: Awareness of HPV vaccination among male university students was influenced by religion, relationship status, and HPV-related knowledge. These findings highlight the need for targeted, male-inclusive vaccination education strategies that address sociodemographic differences. University-based interventions may play an important role in improving awareness and increasing HPV vaccine uptake in this population. Full article

This article offers a comparative analysis of authoritarian governance in Egypt and Türkiye through the lens of two pivotal state–Islamist alliances: the early partnership and eventual rupture between Gamal Abdel Nasser and the Muslim Brotherhood (MB), and the strategic collaboration followed by confrontation between Recep Tayyip Erdoğan and the Gülen Movement (GM). Despite operating in different historical and institutional settings—a postcolonial military regime in Egypt and an electoral, hybrid regime in Türkiye—both leaders allied with influential religious actors during moments of transition to gain popular support and dismantle entrenched power structures. These alliances were instrumental and temporary: once religious movements developed autonomous influence, they were recast as threats and suppressed through legal, institutional, and religious mechanisms. This study traces how religious institutions like Egypt’s al-Azhar and Türkiye’s Diyanet were co-opted to delegitimize these former allies and justify state repression. While the MB pursued overt political goals and the GM functioned through civic and technocratic channels, both were ultimately excluded from the political order once they had been considered as threats to the central authority of the regime. This comparison underscores the strategic use of religion in authoritarian statecraft and the enduring tension between religious autonomy and centralized political control in Muslim-majority polities. Full article

Continuous decrease in inertia and sensitivity to load/generation fluctuation are significant challenges for present-day power networks. The primary reason for these issues is the increased penetration capabilities of renewable energy sources. An imbalanced load with significant power output has a substantial impact on the frequency and voltage characteristics of electrical networks. Various load frequency control (LFC) technologies are widely used to address these issues. Existing LFC approaches in the literature are inadequate in addressing system uncertainty, parameter fluctuation, structural changes, and disturbance rejection. As a result, the purpose of this work is to suggest a better LFC approach that makes use of a combination of a one plus tilt fractional filtered derivative (1+TDF^λ) cascaded controller and a fractional order proportional–integral–derivative (PI^λD^μ) controller, which is referred to as the recommended 1+TDF^λ/PI^λD^μ controller. Drawing inspiration from the dynamics of religious societies, including the roles of followers, missionaries, and leaders, and the organization into religious and political schools, this paper proposes a new application of the efficient divine religions algorithm (DRA) to improve the design of the 1+TDF^λ/PI^λD^μ controller. A triple-area test system is constructed to analyze a realistic power system, taking into account certain physical restrictions such as nonlinearities as well as the impact of PV and wind energy integration. The effectiveness of the presented 1+TDF^λ/PI^λD^μ controller is evaluated by comparing their frequency responses to those of other current controllers like PID, FOPID, 2DOF-PID, and 2DOF-TID^μ. The integral time absolute error (ITAE) criterion was employed as the objective function in the optimization process. Comparative simulation studies were conducted using the proposed controller, which was fine-tuned by three recent metaheuristic algorithms: the divine religions algorithm (DRA), the artificial rabbits optimizer (ARO), and the wild horse optimizer (WHO). Among these, the DRA demonstrated superior performance, yielding an ITAE value nearly twice as optimal as those obtained by the ARO and WHO. Notably, the implementation of the advanced 1+TDF^λ/PI^λD^μ controller, optimized via the DRA, significantly minimized the objective function to $0.4704\times {10}^{-4}$. This reflects an approximate enhancement of $99.5\%$ over conventional PID, FOPID, and 2DOF-TID^μ controllers, and a $99\%$ improvement relative to the 2DOF-PID controller. The suggested case study takes into account performance comparisons, system modifications, parameter uncertainties, and variations in load/generation profiles. Through the combination of the suggested 1+TDF^λ/PI^λD^μ controller and DRA optimization capabilities, outcomes demonstrated that frequency stability has been significantly improved. 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

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

Background/Objectives: Understanding health information-seeking behavior is critical in providing effective interventions and improving quality of life for patients, especially those facing complex diagnoses like cancer. The purpose of this study is to understand rural–urban differences in trust levels for various information sources and how trust may differ by cancer status (no cancer, newly diagnosed, survived for six and more years). Methods: We examined 5775 responses from the 2022 Health Information National Trends Survey^®. Using the component analysis, eight sources of information were classified into three domains: structured (doctor, government, scientist, and charity), less structured (family and religion), and semi-structured (health system and social media). Respondents answered questions on a scale of 1–4. Weighted linear regression models were constructed to examine trust level in three domains by rural residency and cancer status, while adjusting for demographic and socioeconomic status. Results: Urban patients reported higher trust in more structured sources of information (2.999 > 2.873, p = 0.005) whereas rural counterparts reported higher trust in less structured sources of information (2.241 > 2.153, p = 0.012). After adjusting for covariates, urban respondents with cancer are more likely to trust doctors (Coeff. = 0.163, p < 0.001) than those without cancer. Rural respondents with cancer are less likely to trust charities (Coeff. = −0.357, p < 0.01) and scientists (Coeff. = −0.374, p < 0.05) than rural respondents without cancer. Conclusions: Newly diagnosed cancer patients in rural areas are less likely to trust structured sources of information even after adjusting for all covariates. Additional studies about misinformation and disinformation being channeled through less structured sources of information are needed to prevent any delay in care among cancer patients, especially rural patients who are more likely to access these sources of information. Full article

Background: Whether hemodialysis patients want caregivers to discuss spirituality is poorly studied, especially in Europe. The goal of this qualitative study was to explore the spirituality and spiritual expectations of hemodialysis patients in a Swiss dialysis center. Methods: Semi-structured, qualitative interviews were performed by an experienced sociologist with dialysis patients in the ambulatory dialysis unit of the University Hospital of Lausanne. The interviews included a set of open questions on the role that spirituality plays in patients’ lives, in coping with their illness and in the recent COVID-19 epidemic. All interviews were recorded, transcribed, coded and analyzed following the approach of content analysis. Findings: Twenty interviews were performed in 2022. In total, 14/20 patients practiced some form of religion (believers), four were agnostics, and two defined themselves as atheist. The majority (15/20) confirmed that spirituality plays a positive role to preserve hope and to manage the difficulties caused by the disease and its treatment; one out of four wishes to discuss spirituality in the hospital setting. The largest needs are related to social dimensions (isolation, loneliness, need to talk, financial problems). Their level of spirituality has not been impacted by the COVID-19 pandemic. Discussion: In this pilot study, spirituality in a broad sense was important for the majority of the patients, and a quarter of them would like it to be actively addressed by healthcare professionals. They also ask for more attention to social and socio-economic difficulties. Full article

Because scripture represents the direct word of God, it is the most sacred source for authority in the scriptural monotheisms. Scripture is conveyed to humanity through extraordinary individuals known as prophets. But if the purported prophet is a false prophet, then the conveyed message is false, resulting in the collapse of the structure upon which religious authority rests. This problem was recognized in the Hebrew Bible, and accusations of flawed prophecy and deceitful prophets figure prominently in relations between the scriptural monotheisms. Jews do not accept the authenticity of Jesus’ role as messiah (and prophet) in the NT, and Jews and Christians do not accept the authenticity of Muhammad’s role as prophet in the Qur’an. But the rejection is unidirectional. As a rule, established religions cannot accept new prophets, while new religions accept the prophets that lived before, though with certain qualifications. Each of the three classic scriptural monotheisms also declares an “end” to prophecy after the canonization of its scripture. Yet despite these deadlines, each acknowledges that God could nevertheless send another prophet, leaving open the wild card for new prophecy, new revelation, and even new religion; within each of the classic scriptural monotheisms, individuals arose after the canonization of scripture who were deemed by many to be prophets or something “like” prophets. This essay presents a preliminary phenomenology of prophethood, around which much of the religious polemics between the scriptural monotheisms are constructed. Full article

We explore whether there are value preferences of creative workers in addition to tolerance and how these value preferences vary among different occupation categories and countries. We use a dataset of 1968 and 1076 observations in China and the U.S., respectively, from the World Values Survey dataset (2017–2020, wave 7) (WVS 7), with a Structure Equation Modelling (SEM) and Multinomial Logit Model (MLM) at the micro level. The findings reveal that (1) the Chinese sample is more likely to have a balanced preference of tolerance towards migrants, religions, and homosexuality, while the American sample’s preference of tolerance is much more likely to be interpreted as accepting homosexuality only; (2) the American sample also shows preferences towards responsibility, technology, work style, and political actions, while a preference for happiness and political actions is identified in the Chinese sample; and (3) with a higher level of creativity, the difference regarding understanding of tolerance is more likely to be highlighted between China and the U.S. This study provides a quite unconventional perspective for understanding the composition of preferences and, to a certain extent, reconciles the inconsistency between the theoretical advocacy of building up a selected milieu and the reality of creative workers’ blended value mix. Full article

The purpose of this investigation is to understand what influences the involvement with vegan products when comparing vegan and non-vegan individuals. This study presents eco-motivated antecedents (ecological motivations, environmental concerns, animal welfare) and personal antecedents (social influence, idealism). Also, the influence of involvement with vegan products on eudemonic and hedonic happiness, purchase intention, and price sensitivity. The impact price sensitivity has on purchase intention is presented. The research uses a structured questionnaire to collect information from two cross-sectional samples, 580 vegans and 517 non-vegans, collected from four vegan groups on Facebook, for a total of 284,900 members. Structural equation modeling (SEM) is used to test the proposed hypotheses. Results show that among vegans, ecological motivations and social influence do not impact involvement with vegan products. Vegans choose this lifestyle mainly due to animal protection, environmental concerns, and ideological views. Regarding non-vegans, idealism does not impact involvement with vegan products, probably due to their moral views, since they do not stop ingesting meat. At the same time, social influence becomes a relevant predictor. A cross-sectional study does not allow inferring causality. The model could be tested by introducing variables like gender, age, personality traits, sensitivity, and religion, which could be pertinent drivers of involvement with vegan products in vegan and non-vegan groups. This investigation compares the impact of personal and eco-motivated determinants, comparing vegans and non-vegans regarding their involvement with vegan products. It also compares how involvement with vegan products predicts consumer behavior patterns among vegans and non-vegans. Full article

The academic discussion of charisma takes two major voices as the point of departure: Max Weber and St. Paul. In both areas, sociology and religion, charisma is seen as a quality of persons. My argument is that entire cultures can be suffused by this force, and that social life, education, and modes of expression can be bearers and transmitters of charismatic force. I approach the argument conceptually, drawing on a remarkable passage in Goethe’s autobiography Dichtung und Wahrheit. What Goethe calls “the demonic” is charisma conceived as a force that can penetrate, unpredictably, either natural phenomena or persons. To these I add institution, cultures, and structures of government. The charisma of larger structures, like personal charisma, has a life-cycle, charisma in its cultural structuring being as unstable as in its personal embodiment. The idea opens cultural transformations to analysis. Clifford Geertz has provided a model. The sea-changes that transformed western European culture from the twelfth to the thirteenth century show us the end of a life-cycle of charismatic culture, and the transition to intellectual or textual culture. Charisma moved out of the realm of the lived and expressed social forms and into art and artifice, rationalizing philosophy, theology, liturgy and other forms of Christian discourse (sermons). Three voices from the later thirteenth century observe this development closely—the loss of charisma as a political–social–cultural force—and lament the loss. Full article

Music has played a central role in Indian religious experience for millennia. The origins of Indian music include the recitation of the sacred syllable OM and Sanskrit Mantras in ancient Vedic fire sacrifices. The notion of Sound Absolute, first in the Upanishads as Śabda-Brahman and later as Nāda-Brahman, formed the theological background for music, Sangīta, designed as a vehicle of liberation founded upon the worship of Hindu deities expressed in rāgas, or specific melodic formulas. Nearly all genres of music in India, classical or devotional, share this theoretical and practical understanding, extending to other Indic religions like Buddhism, Jainism, and Sikhism. What is less documented is how rāga music has been adopted by non-Indic communities in South Asia: Judaism (Bene Israel), Christianity (Catholic), and Islam (Chishti Sufi). After briefly outlining the relation between religion and the arts, the Indian aesthetics of Rasa, and the basic notions of sacred sound and music in Hinduism, this essay reveals the presence of rāga music, specifically the structure or melodic pattern of the morning rāga known as Bhairava, in compositions praising the divinity of each non-Indic tradition: Adonai, Jesus, and Allah. As similar tone patterns appear in the religious experiences of these communities, they reveal the phenomenon of “shared religious soundscapes” relevant to the comparative study of religion and music, or Musicology of Religion. Full article

In the United States, Christianity’s customs, calendar, and behaviors have long influenced scholarship on what religion looks like. Is this template useful for studying other religions, such as Neopaganism? Neopaganism is a set of earth-based, often polytheistic or animistic religions that lack a central authority, organized structure, or accepted texts, and often accept diverse relationships as “families” beyond heteronormative monogamy. In this research, I explore whether measures of religiosity developed on a Christian template can be applied to Neopagans. I utilize Faith Activities In the Home Scale (FAITHS). I apply FAITHS in self-administered questionnaires to a sample of Neopagans from attendees at gatherings called “festivals”, asking about both individual and family experiences. My results indicate that FAITHS can be useful; however, the principal component analysis reveals different item scaling for Neopagans than in the original analysis. My results also support the individualistic nature of Neopaganism when comparing both individual and family-setting results. Full article