Search Results (672)

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

Within the Catholic liturgy and devotion, there exists a seemingly paradoxical notion of spirituality through materiality, religious practices that are equally tangible and intangible, concurrently present and absent. This paper explores the concept of ‘absent-presence’ in early modern Catholic devotional practices, with a focus on the Order of St John during the Counter-Reformation. Drawing on case studies from Malta and across the Hospitaller world, it investigates how religious materiality (sacred objects, spaces, and rituals) expresses divine agency. Anchored in the kinetic approach to religious history, the study examines how the movement of relics, the staging of processions, and the construction of sacred spaces fostered emotional and spiritual transformation among devotees. While belief may be elusive for historians, the devotional actions of the Hospitallers demonstrate a faith deeply intertwined with motion, matter, and memory as external forces that sought to move the soul through tangible forms. Full article

The present essay aims to make an analysis of a widely analyzed theme held very dear to Pope Saint John Paul II, namely, the right to religious freedom as a foundation for all other forms of freedom. From the way this essay tackles this theme, it is not difficult to understand that John Paul II’s metaphysical view with regard to the human being, as well as his view on the subjectivity of the human person and the dignity of the human person, are essential for an accurate understanding of the relation between freedom and truth. Freedom is rooted in the truth, and it can be achieved only in truth. When it is separated from truth, it becomes just an illusion. For Pope John Paul II, it is very clear that freedom and truth either go together or perish together. The truth to which freedom is linked is not just an abstract truth, but is the Absolute Truth, namely God. Therefore, only in the light of this relationship between freedom and truth can the right to religious freedom, which is the heart of human rights, be explained. Religious freedom allows the human person to live in the truth of her/his faith, according to her/his transcendental dignity. Full article

In G. E. M. Anscombe’s extensive correspondence with G. H. von Wright, one of the many topics that come up is the bombing of Hiroshima and Nagasaki at the end of World War II. What she says in these letters is significant because of the interest in what she wrote elsewhere about the use of atomic weapons. It is especially interesting because she might seem to imply here that only a person with religious faith is capable of being just. This paper quotes the relevant passages from the correspondence, explores what she might have meant, and concludes that she is not committed to the view that only the faithful can be just. Full article

Muslims are religiously obligated to care for the Earth, yet little empirical research exists on how Muslim communities in the U.S. engage with climate change. This study used a mixed-methods approach to explore climate change knowledge, attitudes, and practices (KAP) among 82 Muslims in Knoxville, Tennessee, building on prior theoretical or internationally focused work. Results found that participants largely accepted anthropogenic climate change and were strongly willing to act, citing Islamic principles such as stewardship and divine accountability as key motivators. However, many felt underinformed and lacked clarity on how to take action. Religious texts, more than religious leaders, shaped environmental views, offering interpretations that both aligned with and diverged from scientific narratives. Education and personal experience were the most frequently cited sources of climate understanding. Religion emerged as an important source of climate knowledge and a filter through which scientific information was interpreted. The knowledge and environmental attitudes inspired by their religion guided many participants to mitigate climate impacts, although some expressed a more fatalistic view of climate change. These findings suggest that effective climate communication in Muslim communities should integrate faith-based teachings with scientific messaging and engage religious leaders as amplifiers. Expanding this research to include more diverse Muslim populations across the U.S. can provide deeper insight into how Islamic worldviews shape climate engagement and behavior. Full article

Religious freedom, the management of religious diversity, and interreligious dialogue are emerging and closely interconnected phenomena. In the context of increasing religious pluralism, policymakers, religious institutions, and other civil society actors and organizations face challenges, particularly as they strive to legitimize their religious, social, and legal positions in contemporary societies. Drawing on 47 interviews with policymakers (N° 10), privileged informants (N° 15), and religious (N° 18) and interreligious leaders (N° 4), conducted as part of the Project Urban Governance of Religious Diversity (2023–2025), this article examines interreligious dialogue, as a social practice shaped by national legal frameworks on religious freedom and local governance mechanisms regulating religious diversity. More specifically, we analyze the three most relevant themes that emerged from the interview material: first, the limitations and opportunities within the current legislative framework, particularly in relation to local administrations’ efforts to complement national regulations and support religious communities in innovative ways; second, critiques of top-down initiatives on interreligious dialogue, wherein institutional priorities sometimes overshadow the voices and needs of religious groups; and finally, the impact of global events, such as the ongoing genocide in Palestine, on interreligious dialogue and established relationships among different faith communities. The article concludes by summarizing the main findings and outlining potential avenues for future research. 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

In 2021, the National Centre for Religious Studies in New Zealand published the new religious education curriculum for Catholic schools in Aotearoa New Zealand. While in many ways, very like other religious education curricula, from its naming in Māori before English, Tō Tātou Whakapono Our Faith shines a light on the role of culture and language in the transmission and expression of faith. This paper is written in two parts. Part 1 of this paper provides an examination of the key curriculum documents and website to find that Tō Tātou Whakapono Our Faith is unique in three ways. First, it enjoys a level of security in the dominant presence of Catholics in the Catholic school, guaranteed by the Integration Act of 1975. Second, it offers flexibility in approach, necessary for a curriculum with national status, and finally, it demonstrates an extraordinary commitment to the inclusion of Māori culture and language. Part 2 of this paper takes up the inclusion of Māori culture and language to offer a response to the call that Māori need to be allowed to develop a theology from within their own culture and language. It proposes that the introduction of a new hermeneutical lens in the study of scripture, one that would replicate the practice of the Bible authors who drew freely on their own experience and language to speak of God, could provide a simple but effective way of developing such a theology. It is in Part 2 that the significance of the subtitle of this paper will become apparent. Full article

This study was carried out to determine if macro-level factors (namely, demographic and ecological factors) influence self-perceived social distance and actual social practice with individuals of different faith communities among tertiary students in Australian universities. The response drew several critical revelations, including 2 key findings: 1. Muslim and non-Muslim respondents largely befriend individuals of similar faith backgrounds, although non-Muslims were far more likely to be indifferent towards the religious beliefs of their immediate social circle. 2. Respondents with highly religious social circles reported a clear preference against befriending individuals of different faiths. Muslims were mainly reluctant to befriend non-Muslims, whereas non-Muslims were slightly less apprehensive. The findings presented in this study demonstrate the complexity and dynamism of intergroup contact, traditionally termed social distance, that has distinct implications for social integration. Whereas negative attitudes provide insight into the affective evaluation of a particular group, measures of social distance directly assess the impact of contact on the structural integration of groups. Given its inherently relational focus, this is an important direction for work on intergroup contact. Full article

This article examines how student voice informed the development of Tō Tātou Whakapono Our Faith, the national Religious Education (RE) curriculum for Catholic schools in Aotearoa, New Zealand. Through student-submitted RE questions and 63 informal Zoom-based “Interschool Catholic Yarns” with over 400 senior students over several years, the National Centre for Religious Studies gathered valuable insights into student experience and expectations. These contributions influenced RE curriculum content, nuance, and priorities. Emphasising accessible engagement with young people, the two outlined approaches align with Catholic commitments to synodality and formation. This article demonstrates that engaging student voice is both possible and necessary in designing RE that is meaningful, faithful, and grounded. Full article

This article describes the design and implementation of a Specialized Mental Health Clinical Pastoral Education (CPE) program for clergy and theological students of all spiritual, religious, and cultural backgrounds. Addressing the need for mental health competencies in religious leaders and chaplains, this training equips participants with specialized skills in individual and group mental health spiritual assessment and spiritual care. Program participants become effective members of a multiprofessional team, gain knowledge of mental health philosophies of concordant and discordant spiritual orienting systems, and gain greater relational capacity. The Mental Health CPE Program includes traditional and novel CPE elements: (1) clinical practice, (2) group and individual supervision, (3) didactic presentations and journal clubs, (4) verbatim (Protocols of patient encounters) and case presentations, (5) group leadership training and practica, and (6) experience of faith reflections. This article provides insights into the origins of CPE, a description of the implementation in a free-standing psychiatric hospital, and observed developmental changes of program participants. We include graduates’ anecdotal feedback about their learning experience and its impact on their leadership in chaplaincy and in religious communities. Additionally, we report on areas for future development and further study of the effectiveness of Mental Health CPE. Full article

Physical and mental health are fundamental human needs, yet modern medicine cannot always preserve them. At this point, alternative and complementary medical approaches sometimes offer significant contributions. In this context, religious healing stands out as a practice that plays a complementary role in many cultures and is frequently relied on, although it often faces criticism from the perspective of official religious doctrine. This study examines the phenomenon of “religious healing” from a sociological perspective. The provinces of Iğdır, Ağrı, and Erzurum, located in eastern Türkiye, were selected for the fieldwork. Interviews were conducted with 31 individuals who sought religious healing. The main purpose of this article is to understand the motivations of individuals who participate in such practices and how their healing experiences are transformed into religious experiences. The field data indicate that religious healing commonly involves practices such as recitation and blowing of the Qur’an, drinking blessed water, and the preparation of amulets. Feelings of helplessness and fear of social stigma are prominent in participants’ reasons for resorting to religious healers. The participants’ turn to healers can be seen as a defense mechanism, shifting blame to external forces like the evil eye, jinn, and magic, thereby reducing personal responsibility. Religion was instrumentalized to make the behavior of applying to a healer reasonable and acceptable. Full article

This study examines the exercise of religious freedom within the Polish penitentiary system, focusing on the intersection of legal frameworks, religious pluralism, and secularization. While Poland’s Constitution and penal legislation guarantee inmates the right to practice their faith, the practical implementation of this right faces systemic challenges. This research draws on legal analysis, demographic data, and existing empirical studies to assess how pastoral care operates in prisons. The findings reveal that although the prison system is formally open to various denominations, access to non-Catholic chaplaincy is often limited and misaligned with the evolving religious composition of the inmate population, especially following increased immigration. The number of chaplains and volunteers remains low relative to the needs of inmates, and pastoral services vary widely across regions. Despite these issues, religious involvement is shown to support rehabilitation by fostering moral development and reducing recidivism. This study concludes that a more inclusive, pluralistic, and flexible approach to prison ministry—one that accounts for both declining religiosity and growing diversity—is essential. Chaplaincy must adapt not only as a provider of religious rites but also as a facilitator of ethical reflection, emotional support, and reintegration into a secular and pluralistic society. Full article

Over the last couple of decades, philosophers have been drawing on ideas from Wittgenstein’s late work On Certainty in developing an approach to epistemology known as “hinge epistemology.” Hinge epistemology has been of particular interest to philosophers of religion because it considers the role that deep commitments to particular propositions may have within epistemic life, arguably mirroring what is seen in some religious traditions. The issue that motivates the present article is whether or to what extent it is helpful to think of forms of atheism as being grounded in hinge commitments. After considering various forms of atheism, this article advances the view that there are some forms of atheism that do exhibit core grounding commitments that may be helpfully interpreted as hinges. In developing this argument, the article considers two case studies of apparent atheistic hinges: the “secular faith” of Martin Hägglund and expressions of atheism one may find in contemporary Chinese society. While many atheistic beliefs are contingent upon still more fundamental epistemic commitments, some forms of atheism may be held strongly or with such a sense of import that interpretation by means of the notion of hinge commitment will be illuminating. Full article

This article explores the transformative changes in Catholic liturgy during the twentieth century and their implications for the stability of religious meaning and cultural identity in the West. In critical dialogue with Chantal Delsol’s diagnosis of the decline of Christianitas, this study argues that the reform of ritual following the Second Vatican Council, rather than political entanglements, played a decisive role in weakening the public credibility of Catholic truth claims. Drawing on Roy A. Rappaport’s theory of ritual as a stabilizer of cultural meaning, the author analyzes how this postconciliar liturgical reform altered the semiotic structure of Catholic worship—shifting communication from indexical to symbolic forms and reorienting the liturgy from a vertical–concentric order to a more decentralized horizontal dynamic. The chosen method combines theoretical reflection with liturgical anthropology to assess how changes in the Roman Missal, ritual posture, and spatial arrangement disrupted the transmission of canonical messages. The conclusion suggests that this semiotic transformation undermined the liturgy’s capacity to ritually confirm the truths of faith, contributing to the broader civilizational disintegration observed by Delsol. Ultimately, this article contends that any future revitalization of Catholic culture will depend less on political influence and more on recovering the liturgy’s ritual capacity to sustain belief in transcendent truth. Full article