Search Results (188)

This paper examines the Supreme Court’s jurisprudence on the First Amendment protection of the Free Exercise of religion by focusing on the Court’s judicial role to provide civic education in America’s constitutional principles. It argues that the Court’s current Free Exercise jurisprudence has ignored the Court’s teaching role by favoring brightline tests that fail to apply constitutional principles to the circumstances of each case. In these cases, the Court has refused to model for citizens how to reflect on constitutional principles and carefully apply them to new circumstances. This hesitancy reflects a greater debate over whether the judiciary or the legislature is the best protection for religious liberty and the proper educator on constitutional rights. Despite the Court’s constitutional role as teacher on constitutional rights, there are inherent limits to its authority to educate on religion given the liberal nature of the American regime. The Court limits itself to legal questions affecting religion and leaves religious doctrine and its truth outside of its cognizance in order to restrain its educative function to the proper constitutional limits. The Court’s Free Exercise jurisprudence thus demonstrates the potential and limits for the Court to protect religious liberty and educate citizens on religious freedom. Full article

Background: The role of religion and faith-based organisations in public health is increasingly examined through the framework of religious health assets (RHAs), defined as resources located in or held by religious entities that may be mobilised for health and development. Within this framework, church health assets (CHAs) are conceptualised as congregationally specific expressions of RHAs, namely, the tangible and intangible resources recognised within local church settings and interpreted by church leaders as relevant to adolescent and youth sexual and reproductive health (AYSRH). Despite growing interest, there remains limited empirical work examining how such assets are perceived in relation to young people’s sexual and reproductive health, particularly from an emic perspective in sub-Saharan Africa. Aim: This study explored how pastors in South Africa’s Vaal Triangle perceive church assets relevant to AYSRH. Methods: The article presents findings from a qualitative study based on in-depth semi-structured interviews with eleven purposively selected pastors from Vanderbijlpark, Vereeniging, and Sasolburg. Data were collected between August 2019 and February 2020, prior to the COVID-19 restrictions that later altered face-to-face engagement in South Africa. Data were analysed using thematic content analysis informed by interpretive description, employing iterative coding, constant comparison, memoing, and a clearly defined audit trail. Results: The findings identified ten perceived CHAs, comprising five tangible assets, interaction spaces, community resources, normative teaching materials, networks and partnerships, and financial resources—and five intangible assets—reputation, voice on sexuality, mission and vision, a ready audience, and embodied messages. Across these themes, pastors predominantly framed AYSRH in moral and pedagogical terms, emphasising abstinence, guidance, and restoration, rather than a broader continuum encompassing information, prevention, care, rights, and service access. Conclusions: The study concludes that pastors perceive churches to possess substantial AYSRH-related assets; however, the analysis reflects perceptions rather than demonstrated implementation or measurable impact. The findings highlight both potential and limitation, indicating that the same assets may function as facilitators or barriers depending on their interpretation and application. The study contributes a pastor-centred, emic account of CHAs within a South African context and underscores the need for future multi-stakeholder research to assess how faith-sensitive AYSRH interventions operate in practice. Full article

In modern China, the introduction of Science from the West posed a significant challenge to Chinese Buddhism, which was already in a state of decline. The intellectual currents of the New Culture Movement (1915–1923) and the subsequent anti-religious movement, which initially targeted Christianity but expanded to include all religions, subjected Buddhism to severe criticism and pressure for reform. In response, Buddhist intellectuals developed the idea of “Buddhism being scientific” as a defensive strategy. On the one hand, they direct parallels between Buddhist concepts, such as the microscopic world described in scriptures, and modern scientific discoveries like microbiology and the theory of relativity, aiming to demonstrate Buddhism’s empirical validity and superiority. On the other hand, they argued that Buddhism could supplement the shortcomings of science, particularly in addressing spiritual and moral needs, thus positioning it as a necessary complement to a purely materialistic worldview. Under the dominant influence of the scientific paradigm, Buddhism underwent a profound academic transformation. Its teachings were systematically integrated into modern disciplinary frameworks, such as Buddhist history, philosophy, and psychology, shifting from a primarily faith-based practice to an object of scholarly study. This scientization process stripped many traditional elements of their sacred character, reinterpreting them through a rational lens and ultimately redirecting the course of modern Chinese Buddhism. Full article

This paper argues that English translations of the Qur’ān play a pivotal role in shaping interfaith dialogue, either fostering mutual understanding or reinforcing religious division, depending on the translator’s ideological stance. While interreligious relations have historically been marred by conflict, the 1893 Parliament of the World’s Religions marked a turning point toward more inclusive and dialogical engagement. In this context, translating the Qur’ān emerged as a crucial medium through which Islamic teachings could be made accessible to non-Muslim audiences. Several scholars, including Kidwai and Elmarsafy, have explored the Orientalist framing of Qur’ān translation; however, few researchers have examined how modern renderings consciously reposition the text as a site of interfaith ethics. This study critically examines whether George Sale’s influential translation of the Qur’ān—reprinted nearly 200 times—contributes to or hinders interfaith dialogue between Muslims and Christians. It compares Sale’s Qur’ān rendition into English with five contemporary translations. The paper analyzes the translations of five Qur’ānic verses promoting coexistence, with particular attention to key terms such as إِكْرَاهَ ikrah (compulsion), الدِّينِ ad-dīn (religion), تَّقْوَىٰ taqwā (piety), and مُسْلِمُونَ muslimūn (submitters). Guided by Munday’s theory of ideology in translation, the analysis demonstrates that Sale’s rendering adopts a distinctly polemical tone intended to assert Christian superiority. The findings indicate a clear shift from polemical to dialogical translation strategies. Sale’s Orientalist approach—evident in his footnote on Q.4:157, where he characterizes Muslim exegesis as intellectually deficient—ultimately constrains meaningful interfaith engagement. In contrast, Khattab employs an inclusive and ethically grounded approach that actively fosters interreligious dialogue. By positioning Qur’ān translation at the intersection of theology, linguistics, and interfaith relations, this paper demonstrates that translation choices hold significant power: they can either bridge divides or exacerbate tensions between religious communities. Full article

Teaching biblical history and biblical archaeology to undergraduates presents distinctive pedagogical challenges. Unlike graduate students, undergraduates often enroll with limited historical literacy, minimal exposure to ancient Near Eastern history, and religiously shaped assumptions about the Bible that have not been examined critically. At the same time, the cursory treatment of the biblical world in standard Western Civilization textbooks leaves many students without adequate chronological and historical frameworks. Presenting undergraduates with the complex historiographic issues innate to the field is problematic, as it can lead to alienation or even challenges to faith. This essay argues that instructors must be clear about their approaches and keep the distinction between teaching religion and teaching about the Bible as a historical document explicit, while acknowledging the diverse backgrounds with which students enter the classroom. The article uses several examples (including approaches to the Exodus narrative) to demonstrate how scholarship can be presented responsibly. The essay also addresses disciplinary and terminological complications. Full article

This article examines how algorithmic mediation reshapes social trust and solidarity in the post-secular age. Historically grounded in shared moral horizons shaped by religion, tradition, and communal practices, trust has increasingly been displaced by technocratic governance, market rationality, and algorithmic systems that mediate work, cognition, communication, and political life. Through a critical analysis of contemporary developments—including algorithmic labour management, neurotechnology, large language models, digital public spheres, technological sovereignty, and global AI governance—the article argues that algorithmic mediation intensifies the fragility of trust by instrumentalizing human agency, fragmenting public reason, and concentrating power within opaque technological infrastructures. Against technological determinism and purely procedural approaches to ethics, the article advances a normative framework rooted in solidarity and the common good. Drawing on post-secular perspectives, a retrieval of natural law normativity, and the resources of Catholic Social Teaching, it contends that trust cannot be sustained through efficiency, prediction, or regulation alone. Instead, social trust depends upon relational goods—dignity, responsibility, participation, and truth—that resist reduction to data-driven optimization. Reclaiming solidarity therefore requires re-embedding AI within moral horizons capable of guiding technological development toward integral human flourishing. In this sense, the governance of AI emerges not merely as a technical challenge but as a decisive moral and political task for post-secular societies. Full article

Bede Griffiths is considered one of the pioneers of interfaith theology. He sought to establish a profound connection between different religious traditions at a time when even Christian ecumenism was still in its infancy. His spirituality, nourished by monastic sources, and his mystical teachings devoted an unusually high degree of attention to the problem of nature. According to his own interpretation, he first found God in nature, then in Christ and the Church, and finally in the comprehensive horizon of religions. This article attempts to demonstrate that his theology of religions, which reflects an explicitly mystical approach, is not simply pluralistic in orientation, but remains committed to Christianity, yet presupposes an almost forced harmony between different religious traditions. An analysis of Griffiths’s most important texts reveals a series of ambiguities and inconsistencies in his thinking that are rarely examined in the relevant literature. By analyzing Griffiths’s mysticism, his conception of nature, and his theology of religions, the article argues that his thinking is still so nuanced and complex that it has potential for the future. Full article

Discussions of school safety management have often centered on physical and infrastructure-related risks and have not adequately addressed sociocultural risks emerging from South Korea’s gradual transition toward a multicultural and multireligious society. To address this gap, we pose two interrelated research questions: (1) In what ways do these sociocultural risks present challenges that existing frameworks do not cover? (2) What curriculum framework can be developed to foster religious literacy as a sustainable approach to sociocultural risk reduction? In response, we first use the term sociocultural risk to identify a distinct dimension within the landscape of school safety policy and propose religious literacy education as a response to these emerging challenges. Adapting Joseph Schwab’s practical approach to curriculum development, particularly through deliberation on the interactions among his four commonplaces of education, we then design Exploring Korean Religions, a general education course that complements a curriculum for teaching about world religions. By examining the historical development of religious traditions in Korea (e.g., Buddhism, Confucianism, Korean folk beliefs, and Christianity) and their contemporary relevance, this course enables Korean students to reflect on the religious foundations of their own culture while helping students from diverse backgrounds develop a deeper understanding of the religious and cultural landscape of Korean society. Through this educational approach, this study contributes a distinct perspective on addressing sociocultural dimensions of safety challenges by demonstrating the importance of religious education in fostering religious literacy and interreligious understanding in multicultural South Korea and beyond. Full article

The 19th century Protestant missionary James Legge is acknowledged for his voluminous and Christianity-inflected translations of Chinese classics of “Three Teachings”, yet his rendition of Buddhist texts remains under-examined. This study analyzes whether a value of Western theology exists in his portrayal of the Chinese monk Fâ-hien in A Record of Buddhistic Kingdoms, where the pilgrim should emerge as a devout Buddhist, a pioneering explorer, and a morally sensitive figure. Legge foregrounded these facets through paratexts such as illustrations and footnotes, but also repeatedly framed Fâ-hien within a biblical interpretation by frequently drawing parallels between Christianity and Buddhism. At the textual level, he shifted the original first-person narrative to a third-person perspective, which weakened the emotional and spiritual sense of Fâ-hien’s journey. Legge’s scholarly competence in Chinese learning and his role as Oxford’s first Professor of Chinese determined his precise representation of the rich connotations of Fâ-hien’s image, balancing academic rigor with an orientation toward Great Britain’s colonial education and imperial interests. His Christo-Buddhist intervention in the paratexts, associating the primary text with Christian culture, reveals his underlying missionary purpose to evangelize China. To this end, this study reveals how religious translation served both missionary and scholarly ends, contributing to Western perceptions of Chinese religion while illustrating the broader power dynamics of Christian engagement with modern China. Full article

The diversity of religious traditions and the increasing prevalence of religious pluralism, along with critical reflections on scientism and the relationship between philosophy and religion, have stimulated global scholarly discussions on Confucianism—its identity as a tradition of learning, its religious dimensions, and its relation to religion in general. These discussions have been further enriched by the discovery of early Confucian texts and renewed examination of existing Confucian classics. As the founder and chief architect of Confucianism, and as both a perceiver and teacher of its truths, Confucius demonstrated a distinct religious consciousness in his teachings and practices. This is reflected in his beliefs concerning spirits and deities, his views on sacrifice, and his ritual awareness—not only through his faith in Heaven and the Mandate of Heaven and his reverence for ancestral spirits, but also in his belief in natural deities. However, Confucius’s conception of natural deities and his associated sacrificial views remain relatively underexplored. This paper examines how Confucius distinguished between the physical and the divine aspects of nature, recognized the connection between the order (or disorder) of these two realms and political governance, maintained faith in natural deities, and advocated for corresponding ritual practices. By systematically reconstructing Confucius’s beliefs regarding natural deities, this study aims to fill a significant gap in current research. Full article

The liturgical and juridical regulation of papal funerals is coeval with the existence of the Church. The perspective that the funeral should also promote unity among Christians appeared early on. Later, it became a stage for political encounters. The Second Vatican Council’s understanding of society also permeated papal funerals. The juridical and liturgical regulations were inherently built upon a philosophy of encounter and dialogue, as they conveyed the Church’s social teaching and its commitment to those living on the peripheries of society, regardless of their religious affiliation. This was further supported by the homily at papal funerals, which discussed issues concerning the good of all humanity, based on the teachings of the respective Pope. The funeral rites of the post-conciliar Popes have eminently demonstrated that the burial ceremony serves as a vital bridge between different religions and countries with diverse political systems. That, contrary to Huntington’s central thesis, which is based on the clash of civilizations, the starting point can be dialogue, gestures, and the promotion of peace. The study employed a qualitative methodology, processing and confronting primary and secondary sources, from which conclusions were drawn. Full article

Violence against women remains one of the most persistent social problems in Türkiye, often reinforced by patriarchal interpretations of religion and cultural traditions. This study investigates the role of religious institutions and values-based education in preventing such violence by analyzing national curricula, mosque sermons, policy documents, and reports of the Presidency of Religious Affairs. Using a qualitative design based on document analysis and literature review, it examines how religious education reflects or omits gender-related themes and how institutional practices shape public awareness. The findings reveal that while formal and non-formal types of religious education promote moral values such as compassion, justice, and respect, they rarely address gender-based violence explicitly. Religious discourse tends to emphasize general moral development rather than specific strategies for preventing violence against women. The study concludes that integrating gender-sensitive content into religious curricula, promoting authentic Qur’anic teachings on equality and mercy, and providing professional training for religious personnel are essential to transforming societal attitudes. Strengthening cooperation between educational institutions, religious authorities, and policymakers will ensure that religion functions as a constructive moral resource rather than a tool for legitimizing inequality. Full article

The history of women’s education in Portugal predates the implementation of an official system, which was only consistently addressed after 1836 with Passos Manuel’s reform of primary instruction. Long before that, particularly from the Early Modern period onwards, women religious played a key role in providing education. Convents and Third Order houses—alongside families, charities, and religion-inspired foundations—offered instruction considered appropriate to women’s gender and social status. The Council of Trent (1545–1563) extended strict enclosure to all female convents, leading to the “monasticisation” of education—an arrangement that neither promoted the visibility of female learners nor encouraged the development of the pedagogical models that shaped their instruction. The later emergence of teaching orders, despite their adherence to enclosure, began to challenge the traditional monastic model. Drawing on largely unpublished or scarcely explored archival sources, this article seeks to shed light on the historical reasons behind the prominent and precedent-setting role of monasticism in the field of female education, and to address the enduring invisibility that still shrouds the cloistered world. Full article

We argue for the possibility of creating a mutually-meaningful and mutually-consequential collaboration between the Magisteriums of Religion and Science by providing a sample case about how fundamental issues in understanding the ontology of being human within developmental science align with corresponding ontological issues within instances of Judeo-Christian theology. We illustrate how two specific areas of collaboration—palliative care that sustains meaning, mattering, and dignity within individuals in the end-of-life period, and promoting earth stewardship that addresses challenges to sustaining a habitable planet for human life—are instances of opportunities for meaningful integrations of the two Magisteriums. We hope that our sample case may be persuasive enough to motivate scientists and theologians with knowledge of other areas within their respective Magisteriums to generate additional sample cases. We call for collaborative actions to demonstrate that mutually beneficial exchanges between the two Magisteriums can result in new spiritual knowledge of mutual significance to the teaching authorities of both science and religion. Full article

This study aims to understand how religious affective content in the digital realm influences epistemic authority, social imaginaries, and religious beliefs among young adults (individuals between 18 and 35) with a university education and who identify as Christian, Hindu, or Muslim in Amsterdam, the Netherlands. Data indicate the growing role of digital platforms as epistemic sources for religious maintenance, while families, private sacred-text teachings, religious leaders, and the community continue to serve as primary sources. Cultural capital, such as higher education and social skills, does not necessarily make respondents psychologically or emotionally resilient to be able and effectively deal with moral distrust and hate speech on social media. In daily life individuals feel cross-pressured between their religious attitudes, and secular educational institutions and government agencies who promote liberal values while perceiving religion as a threat, despite not consistently adhering to those liberal values themselves. Hence, this experienced injustice in the city, enhanced by the negative framing of religion in digital media, may influence the social judgement of individuals and the processes of alienation, polarization and radicalization. Full article