Search Results (96)

This article explores how Japanese anime has become a space of theological imagination, where viewers encounter the divine not as fixed dogma but as a lived process. Through symbolic analysis of five spiritually resonant anime series: Puella Magi Madoka Magica, To Your Eternity, Sunday Without God, Code Geass, and The Promised Neverland, the study examines how characters such as Madoka, Fushi, Ai, Lelouch, Emma, and Mujika embody a form of theosis that unfolds through memory, sacrifice, refusal, and care. Rather than representing God as omnipotent or remote, these narratives invite a vision of the divine as vulnerable, suffering, and becoming, emerging through grief, relationships, and transformations. Drawing on theological and philosophical frameworks, especially process theology and symbolic interpretation, the article argues that anime collapses the traditional boundaries between theology and philosophy by embodying both in story. In these narrative worlds, divinity is not merely represented, it is approached, co-created, and remembered. The sacred is not a theory to master, but an encounter to undergo. Anime, thus, does not offer theology as a system but rather theology as a journey: a reenchanted vision of the world where God is still becoming. Full article

New theologies developed in tandem with evolutionary biology during the nineteenth century, which have been called metaphysical evolutionisms and evolutionary theologies. A subset of these theologies analyzed here were developed by thinkers who accepted biological science but rejected both biblical creationism and materialist science. Tools from the cognitive science of religion, including conceptual metaphor theory (CMT) and blending theory, also known as conceptual integration theory (CIT), can help to explain the development of these systems and their transformation between the nineteenth and the twentieth centuries. The analysis focuses on several stable and popular blends of ideas, which have continued with some alteration into the twenty-first century. The three blends evaluated here are Progressive Soul Evolution, Salvation is Evolution, and Evolution is Therapy. Major contributors to these blends are the theosophist and theologian Helena P. Blavatsky and psychologist Frederic W. H. Myers, both influenced by the spiritualist movement, particularly the ideas of the spiritualist and biologist Alfred Russel Wallace. The influence of these blends can be seen in the twentieth-century “Aquarian Frontier,” a group of 145 thinkers and organizations identified in 1975 by counterculture historian Theodore Roszak. Part of the appeal of these blends may be seen in their use of metaphors, including the Great Chain of Being and A Purposeful Life is a Journey. The application of the polysemic term evolution in a sense that does much of the theological work of salvation in Christianity can in part be explained by applying the principles of blending theory, including the vital relation “achieve a human scale,” as well as compressions of time and identity. These blends have been successful because they meet the needs of a population who are friendly towards science but disenchanted with traditional religions. The blends provide a satisfying new theology that extends beyond death for a subset of adherents, particularly in the New Age and spiritual but not religious (SBNR) movements, who combine the agency of self-directed “evolution” with the religious concepts of grace and transcendence. Full article

This study explores the Bonaventurian synthesis of the human being as imago et similitudo Dei, highlighting its anthropological and existential implications. Against the backdrop of contemporary reductionist approaches that fragment the understanding of the human person, Bonaventure offers a holistic vision that integrates intellectual, affective, and volitional dimensions within a Christocentric and Trinitarian framework. Through a systematic analysis of Bonaventure’s primary texts—particularly the Itinerarium mentis in Deum and the Collationes in Hexaëmeron—and supported by critical scholarship, the article argues that human fulfillment transcends the limits of pure rationality and culminates in the unitive act of love with God. The study identifies two central principles of what Lázaro Pulido calls “Christian Socratism”: (1) human life as a journey to the Father’s house, and (2) the configuration of the soul, in wisdom and love, as a dwelling place of God. By situating the moral and spiritual life within the logic of divine attraction, Bonaventure overcomes both Aristotelian intellectualism and postmodern individualism. Ultimately, his thought presents happiness not as self-realization but as conformity with Christ crucified, revealing a path where suffering acquires meaning and the human vocation to love finds its ultimate horizon in the Trinity. Full article

Background: Unlike other chronic diseases, cancer patients undergo different types of treatments that affect their well-being, and as a result, they tend to have different experiences from those of other chronic disease sufferers. The purpose of this study was to assess the effects of cancer diagnosis and coping strategies on patients in Vhembe District hospitals in Limpopo Province. Methodology: The study design used was a quantitative descriptive cross-sectional survey. The target population included patients in the Vhembe District of Limpopo who had started treatment within the last year. Probability-stratified sampling was used to sample 207 patients from seven selected hospitals in Vhembe District. A self-administered questionnaire was used to collect data, and the data were analyzed using a software package for descriptive statistics (SPSS version 23). Tables were used to display the results visually, and chi-square tests were used to compare the variables. Ethical principles were considered for the participants’ privacy, anonymity, and informed consent. Findings: The findings revealed that the majority of patients 185 (89.4%) experienced a sense of psychosocial distress such as emotional pain; 142 (68.6%) participants experienced hopelessness and despair, 127 (61.3%) resorted to substance use, 160 (77.3%) did not have a positive attitude towards seeking the medical and other support resources available, only a minority resorted to spirituality, and 121 (63.2%) indicated seeking further clarity about the disease. The study recommends supporting cancer patients and their families through the cancer journey. Contributions: Clinicians should provide psychosocial support interventions to enhance mental health and quality of life in cancer patients, and decentralize oncology services by including primary care professionals in delivering chronic illness disease management strategies. Full article

Romantic poetry is known to have engendered a potent discursive space in 19th-century Europe, wherein national aspirations, personal tragedies, and mythic narratives coalesced. This study examines the recurring images of the “galloping horse” and the “self-sacrificing cavalryman” in 19th-century Romantic poetry in the context of a common poetic myth shaped around the themes of national identity, spiritual transcendence, and historical destiny. The present study focuses on Adam Mickiewicz’s “Faris” and Nikoloz Baratashvili’s “Merani”, employing a comparative literary and philosophical approach to analyze these two works. This study reveals that “Faris” presents a messianic call around the ideal of freedom of the Polish nation, while “Merani” is structured as an individual tragedy and inner journey. Both poems are positioned within a broader poetic paradigm that can be called the “Faris” Cycle, and they can be compared thematically and imaginatively with the works of Goethe, Petőfi, Sully Prudhomme, and Vazha-Pshavela. This study explores the aesthetic and intellectual dimensions of intercultural interaction by analyzing the poetic transitions between the two poles of the Romantic paradigm: collective hope and individual melancholy, action, and inner intuition. By tracing the interplay between national poetics and universal archetypes, this manuscript investigates how such interaction facilitates the symbolic transformation of historical traumas. Full article

In Turkish literature, hajj travelogues have been written since the 13th century, conveying Muslims’ experiences during the pilgrimage and explaining how to perform hajj. With the development and widespread use of the modern means of transportation in Türkiye from the 1940s onward, the pilgrims increasingly started to travel by air to avoid the hardships and duration of long journeys. However, this shift led to a decrease in visits to historical places along the traditional pilgrimage route from Türkiye to Mecca and Medina, consequently changing the content and nature of Hajj narratives. In spite of these changes, Mehmet Barut, a mufti (cleric), offered a unique response through his travelogue Hicaz Yolları [Hijaz Roads], which can be seen as a reaction to the rise in modern means of transportation. In 1965, Barut began his hajj journey from Tokat, within the border of the Republic of Türkiye, and travelled to Mecca and Medina by bus. Along the way, he visited Ankara, Konya, Tarsus, Iskenderun, Reyhanlı, Aleppo, Damascus, Jerusalem, Halilurrahman, Amman, Tabuk, Khaybar, and Medina before finally reaching Mecca. Barut’s travelogue is a contemporary non-fiction work, yet it was written in classical Turkish. In choosing to follow the historical pilgrimage route—established during the Ottoman period and beginning in Anatolia—Barut sought to revive and preserve the spiritual and cultural destinations and hajj journeys. His travelogue not only demonstrates his own travel experiences, but also reflects examples from the travelogue menazil-i hajj, offering insights into the historical significance of the cities and stopovers along the route. This study examines Hicaz Yolları from two key perspectives. First, it compares Barut’s chosen route with the historical Ottoman hajj route, highlighting key service areas and stopovers. Second, it explores the literary value of Barut’s work and its significance in contemporary Turkish literature. Ultimately, this study reveals that Barut’s travelogue not only kept the memory of traditional hajj pilgrimages alive, but also revived a fading tradition in an era dominated by modern means of transportation. Full article

Parents provide most of the support needed for children with cerebral palsy (CP) to increase the child’s participation and independence. Understanding the experiences of parents caring for children with CP is essential for developing effective family programs and services. The current knowledge about parents’ experiences in CP is based on studies in Western countries, with little known about this phenomenon in Arab countries like Saudi Arabia. This study aimed to understand the unique experiences and support needs of Saudi parents caring for children with CP from a social-ecological perspective. We conducted a qualitative, exploratory, descriptive study involving 12 semi-structured interviews with mothers and fathers of children with different types of CP. We analyzed the data using a reflexive thematic approach, following six distinct phases. Participants’ narratives revealed a complex caregiving journey marked by both challenges and rewards. Support from Saudi nuclear and extended family members was considered important; however, many parents expressed a need for additional physical and financial assistance from their families. Parents reported feeling stressed and experiencing challenges in accessing and navigating educational and healthcare services. Our findings highlight that Islamic values play a crucial role in the experiences of Saudi parents. These values foster a sense of collectivism, highlighting the importance of family support and community involvement, which can affect the Saudi caregiving environment. Parents remain an essential yet often invisible part of the Saudi caregiving system. Without adequate support, parents are at risk of experiencing social, financial, academic, physical, and mental health challenges, which may affect their overall family well-being. Future work may need to consider spiritual and gender roles when developing programs or services to support Saudi parents of children with CP. Full article

Oxford’s Alister McGrath undoubtedly reflects a paradigm of meaningful intersection in the scholarship of science and religion, especially Christian theology. McGrath’s life journey from loving science to discovering God in Christianity is particularly intriguing because his convictions were not supernatural but intellectual, rooted in multiple conscientious inquiries culminating in his conclusion that through Christianity, humanity and creation can be better understood. A recurring quote in McGrath’s writings comes from C.S Lewis: “I believe in Christianity as I believe that the sun has risen not only because I see it, but because by it I see everything else”. How do spiritual eclipses influence religious belief? What might non-Christian theistic religion like African traditional perspectives glean from a uniquely Christian outlook? This paper, leveraging McGrath’s unique journey as a bridge between religion and science, unravels intelligible parallels between two different religious perspectives and learnings that non-Christian theists can glean from exclusively Christian scholarship. Full article

Yinyuan Longqi 隱元隆琦 was a pivotal figure in Sino–Japanese cultural exchange. His journey to Japan to propagate Buddhism, founding of the Ōbaku sect (Huangbo zong 黃檗宗), emphasis on the orthodoxy of his Zen teachings, and crafting of an “authentic” identity profoundly influenced Japanese Buddhism and culture. While existing studies have predominantly explored the socio–historical dimensions of Yinyuan’s construction of “authenticity” (benzhen 本真), his extensive corpus of Zen verses remains understudied. By tracing the “Huangbo” (Ōbaku) 黃檗 imagery in his writings, this study addresses how Yinyuan constructed “authenticity” through his poetic works. Before his journey to Japan, Yinyuan employed “Huangbo” imagery to articulate his personal situation and sentiment, elevating it into a symbolic representation of inner “authenticity”. In the early days after Yinyuan went to Japan, driven by the dual imperatives of promoting orthodox Zen and responding to Japanese expectations of Zen origins, he intricately intertwined “Huangbo” with Zen doctrines, transforming the imagery into a marker of “authenticity” that embodied both orthodox Zen philosophy and sectarian identity. Following the establishment of Kyoto’s Mount Huangbo, Yinyuan further reshaped the “Huangbo” imagery into a trans-geographical and cultural symbol of sectarian dharma lineage, thereby ensuring the spiritual continuity of “authenticity” across Chinese and Japanese Huangbo traditions. This process not only reflects the cross-cultural transmission of Buddhism from China to Japan but also serves as a critical lens for examining the interplay between globalization and localization in religious development. Full article

In the mid-to-late Ming Dynasty, Yunqi Zhuhong 雲栖祩宏 and Ouyi Zhixu 蕅益智旭 integrated Zen thought and Pure Land Buddhism based on the fusion of various Buddhist sects, which facilitated the transition to Chan Jing He Yi (integration of Zen and Pure Land Buddhism 禪淨合一). In this context, Journey to the West 西遊記, published in the late Ming Dynasty, reflects the characteristic of Chan Jing He Yi (integration of Zen and Pure Land Buddhism 禪淨合一). Based on the historical fact that the monk Xuanzang 玄奘 journeyed to India to seek Buddhist scriptures during the Tang Dynasty’s Zhenguan period, four relatively complete literary works that recount the stories of this westward journey were published over nearly a thousand years, from the Tang Dynasty to the Ming Dynasty: Da Ci En Si San Zang Fa Shi Zhuan 大慈恩寺三藏法師傳, Da Tang San Zang Qu Jing Shi Hua 大唐三藏取經詩話, the Journey to the West drama 西遊記雜劇, and Journey to the West. The Buddhist ideas in these four works went through a transformation from advocating yoga theory 瑜伽論 to advocating belief in Vaisravana 毗沙門天王信仰 and then to focusing on the “mind nature 心性” theory of Zen Buddhism. Finally, in Journey to the West, Buddhist thought is aimed at achieving rebirth in the Western Pure Land and supplemented with Chan Buddhist practices, which are aligned with the trend of Chan Jing He Yi (integration of Zen and Pure Land Buddhism 禪淨合一). In Journey to the West, the concepts of Ming Xin Jian Xing (find one’s true self 明心見性) and Ji Xin Ji Fo (the mind is the Buddha 即心即佛) differ from the Zen Buddhism concept of seeing one’s own nature. Instead, it requires seeking other Buddhas and ascending to the Western Pure Land to meet Amitabha Buddha in order to achieve complete spiritual cultivation. This had changed from the Wei Xin Jing Tu (mind-only Pure Land 唯心淨土) theory advocated by Zen Buddhism to the Xi Fang Jing Tu (Western Pure Land 西方淨土) theory advocated by the Pure Land School. The numerous depictions of Pure Land cultivation methods, such as Cheng Ming Nian Fo (chanting the name of Amitabha Buddha 稱名念佛), Chi Jie (commandment keeping 持戒), and the Pure Land reincarnation-type Guanyin faith 淨土往生型觀音信仰, also appear in Journey to the West, reflecting the profound influence of Chan Jing He Yi 禪淨合一 in the mid-to-late Ming Dynasty on Journey to the West. Full article

In a country where almost the totality of the native population is baptized and raised in the Catholic Church, recent surveys have shown several inconsistencies, especially among the young who claim that they do not believe. This study is a follow-up of another one that showed marked differences between the younger generation and older ones regarding the importance of religion in their life. Other surveys gave a similar picture. This study seeks to acquire a deeper understanding of the religiosity of these adolescents and young adults, this time with the use of two validated instruments. The first, the Meaning and Purpose Scales (MAPS), was meant to capture the essence of religion as a meaning-making mode. For the second, since the majority of the participants came from an organized religion, it was worth investigating the reasons why these adolescents were abandoning their religion and where they were going. This was attempted through the administration of the Adolescent Deconversion Scale (ADS). In addition, to detect deconversion-related changes, the participants were asked to undertake the Retrospective Analysis of Religiosity, a graphical method representing their religious development over the years by the plotting of a “religiosity line”. Following a number of contrasts between the test variables and others from the demographic information, a more defined and detailed picture of the religiosity of this segment of the population emerged. The absolute majority of the participants continue to profess their religion, and faith continues to be a major source of meaning in their life. In addition, there is a strong correlation between their personal sense of security and religion and the family, particularly for two-parent families. This study exposed a particular critical point in their religious journey, marking the beginning of a decline in their religion. This also coincides with the major developmental changes that take place during puberty. For the rest, perseverance in the faith journey was very strongly related to having participated for a number of years in a faith group. The family of origin and, later, belonging to a faith group seem to be decisive factors in the transmission and preservation of religiosity. As for those who left religion, the main reasons differed, including existential quests, peer influence, or simply indifference. Most, however, do not seem to have migrated to another religion or sect, and there are signs that many of them might have retained their own personal spirituality privately. Finally, it could be argued that, for some, their religious journey might not be over yet. Full article

Jason Allen-Paisant in Self-Portrait as Othello moves unflinchingly through complex histories and genealogies that widen to include Jamaica, Venice, Italy, France, and elsewhere and to locate the duppy manifestations of an unburied past in the pervasive precariousness of Black life. Across his poems, he tracks the chaotic reverberations of intergenerational traumas that persist across time, space and collective memory. This paper contends that the poet, through his use of allusion evident in his grafting and borrowings of other stories, literary syncretism, the symbolism of foreignness and its mysterious power, back and forth journeys through Europe and into homelands (Jamaica), procures an integrated circuit of Black meaning and kindred relations. This interconnectedness lays bare the sociohistorical conditions that have and continue to circumscribe and assault Black lives and deconstructs the perpetuity of anti-Black systems in the modern Western world. For all his worldly travels, the poet-narrator situates himself in an interstitial zone where each crossroad leads to new possibilities and affirmative energy. Allen-Paisant thus offers a way to reconcile a vicious history of Black xenophobia while procuring moments and processes to make peace with rupturous spaces, which necessitates a return to his homeland. However, homecoming complicates the search for self and the idea of return draws him into a dialogue with the fragmented inheritances of his past. He ultimately achieves coherence and fresh understandings through images of sterility and barrenness which he re-purposes as a foundation to make bold leaps of faith across uncertain chasms. This paper thus argues that for the poet of the African diaspora, who aspires to recover a long and complex spiritual history, the interface between domestic and international dramas highlights the luminous transcendence embodied in the journey along complicated routes and the steadfast pursuit of ideas that illuminate the deepest insights about identity, culture and the Black experience. Full article

Hearing the word ‘death’ applied to oneself is a remarkably sobering experience. This is particularly true when the ‘one’ being referred to is a Pentecostal, a theologian, and a friend of Martin Luther. Reading Luther with Pentecostal ears is always a deconstructive process against the accumulated Luther scholarship that champions his view of the objective nature of Word and Sacrament over against the vicissitude of spiritual experience. Nevertheless, two moments in Luther’s life (the recovery of Philip Melanchthon and the death of his daughter Magdalena) open perspectives on the personal appropriation of the theologia crucis in the later Luther. In the process they illuminate the Pentecostal longing for healing, while critiquing some of its popular paradigms. Together they voice this particular ‘one’s’ journey through a bout of cancer. Full article

Background: The diagnosis and treatment of cancer are associated with substantial physical, psychological, and social morbidity for most patients. Distress can be seen as an unpleasant experience of an emotional, psychological, social, or spiritual nature that interferes with the ability to cope with cancer treatment. Purpose: The aim was to understand patients’ experiences of distress in their context and to analyze and interpret the findings. Method: An explorative, descriptive qualitative study was conducted among cancer patients receiving treatment and care at rural hospitals in Limpopo. A face-to-face individual interview was conducted to determine the participants’ cancer-related experiences and quality of life. Thematic analysis was conducted following Tesch’s method, and the themes developed were subjected to a triangulation process to ensure the validity and rigor of the findings. Findings: The participants revealed experiences of symptomatic distress resulting in biopsychosocial distress such as pain, fatigue, emotional distress related to prognosis and uncertainty about the future, psychosocial distress related to a lack or absence of support, financial instability, and poor self-esteem. Conclusions: Cancer patients face many challenges during their treatment journey. Participants were drained by anxiety and uncertainty of the cancer trajectory and required psychosocial support. The oncology team must provide supportive preventive measures for side effects management and culture-sensitive psychotherapy at an early stage to improve their quality of life. Full article

The point of departure for this essay is the first part of the life of Guillem Rovirosa (1915–1934), before he became one of the most important social activists in post-war Spain. During those years he abandoned his Catholic faith and, accompanied by a few friends, embarked on a journey of exploration through Esperanto, naturism, spiritualism, and theosophy. This essay proposes the application of comparative microhistory to religious sociology. The author has sourced similar combinations from around the world in the same period and concludes that this melting pot was not unique. Quite the contrary, from Europe to the Far East, many people underwent similar experiences, usually of a countercultural nature and often linked to the idea of anti-authoritarianism and to its possible religious foundations. Full article