Search Results (72)

The Religious Workforce Project is a Lilly Endowment-funded effort to map the nation’s changing Christian religious landscape. A quantitative component identifies broad US trends, while our qualitative work focuses on Christian congregations in the Washington, DC metro area and surrounding counties, to understand how congregations staff to fulfill their missions, and to learn how congregational leaders understand the nature of their ministry today. In 2019–2022, we conducted case studies in 40 congregations in a variety of Christian traditions and contexts. For our analysis, we used a framework based on three societal trends that have impacted congregations: long-term member loss in churches, a skewed distribution in church attendance in which most people attend large churches while most churches are small, and a pandemic-induced movement from brick-and-mortar spaces to online spaces. This analysis revealed the consequential impacts of these three trends on congregations and their leaders, and some of the essential skills needed for effective church operation during this “wilderness moment,” a liminal time in the life of the church. We see these impacts not only as responses to external pressures but also as signs of internal reimagining. Understanding these dynamics is crucial for developing effective strategies for church staffing and for preparing future congregational leaders that can adapt to the future needs of ministry. Full article

In this article, I explore deification in light of the practice of pastoral ministry in Lutheran settings, engaging the biblical witness and key features of the Lutheran theological tradition as sources for understanding deification from a Lutheran perspective. Through this study, I have come to view deification from a Lutheran perspective as our union with Christ in faith, individually and communally embodied, that is generated by the energies of the Holy Spirit working through the means of grace in the church for the sake of advancing God’s mission in the world. Full article

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

In the twentieth century and into the present one, scholars working in the field of Christian pastoral care have concentrated their efforts in both well-established and emerging areas. Traditionally, thinking about pastoral care has been oriented to the person suffering from an existential, developmental, spiritual, or moral crisis (or a combination of these). With the emergence of the psychotherapeutic psychology of Freud, Jung, Erikson, Kohut, Berne, Perls, and others, a new focus on pastoral psychotherapy emerged. Taking things in a very different direction, a host of pastoral theologians issued a call to not only care for the individual, but also for the socio-political world that is oppressive and exclusionary for many. Still others promoted pastoral care and counseling as a ministry of the Christian Church. Finally, those animated by the ancient tradition of cura animarum accented pastoral care as spiritual formation. It is to these latter two themes that this article is addressed. What is proposed is a practical prompt card approach to spiritual formation in the congregation that is holistic and runs in the first instance over six to eight weeks. The four areas covered are spiritual practices, spiritual character (fruits of the Spirit), moral character, and positive psychology. Full article

“Church’s law is first and foremost lex libertatis”—this proclamation by Pope Benedict XVI (2008) inspired the author, a Catholic canonist, to attempt an aspectual reflection on the question of the quality and relevance in Ecclesia of contemporary legislation, keeping in mind the universal (ecumenical) goal of Church law: salus animarum. For in the face of today’s “signs of the times”, it is impossible to avoid the question of how, in legislating this law, interpreting and applying it, to safeguard and optimize the operability of communion bonds (bonum commune) along with the realization of subjective rights (bonum personae)? It is necessary to ask what contemporary proposals for legislative activity can serve to stimulate “organic development in the life […] of the ecclesial society and of the individual persons who belong to it” (John Paul II)? The inescapable context for this reflection today is the epochal enunciation, according to some, of Pope Francis “it is clear that ecumenical dialogue […] enriches canon law”. In the author’s opinion, the last decade has brought two interesting answers to the questions formulated above. The two “ecumenical enterprises”—to use Ecumenical Patriarch Bartholomew’s apt phrase—“fill the historical juridical deficit”; especially since theologians and jurists from different traditions have not yet worked together to demonstrate the ecumenical potential of church law. The results of this work—offering original methodologies—are the idea of “receptive ecumenism”, by Catholic canonist Paul Murray, and Norman Doe’s project, culminating in the Statement of Principles of Christian Law, produced by the International Panel of Experts. Both “ecumenical enterprises” give new impetus to ecumenical initiatives, but also, according to Francis’ quoted words, carry with them the potential to enrich church law and serve its renewal. Full article

Richard Hooker’s (1553–1600) magisterial defense of the Elizabethan Church, Of the Laws of Ecclesiastical Polity, argued cogently for the authority of natural law and tradition in determining the constitution and practice of the national church. However, Hooker’s magisterial work movingly extends his complex arguments regarding the structure and authority of the church into the concrete, practical matters of pastoral practice, which the author addresses especially in Books V and VI. This paper will argue that the “Propositions” of Book V, which introduce this section of Hooker’s work, serve together as a compendium of his pastoral theology that informs not only Book V but also Books VI and even VII. We will support this argument by way of close analysis of the “Propositions” followed by an examination of how Hooker applies them to representative sections of Books V, VI, and VII. Full article

This article explores the pressing issue of the re-imagination of Religious Education in today’s Catholic school. It does so within the context of the plenary re-imagination of the contemporary Catholic school itself, a work-in-progress to which it has both a complementary and a symbiotic relationship. In doing so, the author draws upon sources as diverse as the anthropological lessons at the heart of the powerful and inspiring All Blacks Rugby code, the ANZAC Tradition and the narrative of the surprisingly transformative encounter of the Samaritan woman with Jesus at Jacob’s well in the Gospel of John (Jn 4:4–42). The Aparecida Document (2007) issued by the Episcopal Council of Latin American Bishops (CELAM) under the leadership of the then-Cardinal Bergoglio prior to his elevation to the Papacy and his adoption of the Pontifical name, ‘Francis’ (2013) provides a compass to find the way forward, not only for the Church itself but for Catholic Schools within its embrace. This article examines the potential power of the seminal integration of Religious Education within the plenary and daily narrative of the whole school, the liberating perspective gained through the re-defining and re-owning of it as ‘the work of the whole educative village’ and the acceptance of the responsibilities and challenges that this seismically challenging conceptual shift will necessarily bring. Full article

The interior of Orthodox churches is entirely decorated with paintings, icons, and frescoes, to help create a special environment for the prayers and visitors. The paintings have religious, esthetic, and historical value, being created in the Byzantine tradition and following recommendations on style and materials according to old church canons. Particular importance is attributed to the Iconostasis decorated with icons on several registers, as well as to polychrome wooden ornaments and imperial doors. This work presents the scientific investigation results of three royal icons, theoretically dating to the 19th century, from the Iconostasis of the Runcu church, an important 19th-century Romanian historical monument, aiming to answer questions regarding their age and constituent materials, especially what were the mineral pigments used in the color palettes for their painting and if there were any old repainting interventions, in order to assist their restoration and conservation. Methods of characterization employed were optical microscopy, SEM-EDX spectrometry, ATR/FTIR spectroscopy, and X-ray fluorescence spectrometry. Results obtained allowed us to date, attribute, and evaluate the conservation state of the Royal icons; to our knowledge, this study is among the very few research studies carried out so far on the religious heritage conservation field in Romania. Full article

This presented research examined the wall paintings in the Church-Ossuary Presentation of the Blessed Virgin, part of the most important Rila Monastery complex in Bulgaria, painted by the painters from Mount Athos in 1795. The painting materials used to create the unique murals were studied for the first time by optical microscopy (OM), attenuated total reflectance Fourier transform infrared (ATR–FTIR), scanning electron microscopy energy dispersive X-ray spectroscopy (SEM–EDS), and enzyme-linked immunosorbent assay (ELISA). The vibrational and elemental analysis showed that the color palette of the paintings is composed of pigments traditional for Orthodox church wall paintings such as natural pigments, including yellow ochre, red ochre, green earth, and calcite, as well as other historical pigments of synthetic origin, including smalt, red lead, cinnabar, and verdigris. The analysis of the binders by the ATR–FTIR spectroscopy and enzyme-linked immunosorbent assay (ELISA) analysis implied the use of the post-Byzantine egg tempera technique. Only the blue backgrounds in the murals were painted using a smalt-based paint mixed with a carbohydrate binder. Based on the current analysis and comparison with the successive paintings in the other churches of the Rila Monastery, it could be concluded that the technology of the painting process followed by the Athonite artists during the work in the Church-Ossuary became a point of reference for many Bulgarian icon-painters later. Full article

This paper discusses the development of an innovative methodology for engaging young people with issues of religious diversity and toleration, through combining engagement with historical and contemporary sources with the production of short documentary films reflecting on their own experience. We report on pilot workshops held in contrasting locations—London, Belfast, Skopje (North Macedonia), Durrës (Albania), and Amman (Jordan). In some of the workshops, participants worked directly with young people from other religious traditions; in others, participants themselves were drawn from a single religious tradition, but sought actively to engage with others, for example Orthodox Christians in North Macedonia spoke to Muslims and filmed inside a mosque; Muslims in Jordan similarly visited local Christians and their churches; Catholics and Protestants in Belfast were eager to understand and interact with the other community. In the light of overwhelmingly positive feedback from participants, the analysis applies contact theory to argue that the methodology facilitates deep learning and teambuilding, enhancing respect and understanding between different religious groups. It also demonstrates the value of religious education for enhancing young people’s understanding of other subjects, notably history and citizenship. Full article

The cultural renaissance in 20th-century India has fostered an aesthetic integration of contemplative mysticism with popular religious practices, influencing various artistic and theological movements. This paper examines Christian artist Joy Elamkunnapuzha’s use of Indian classical and mythical elements in his religious artworks, particularly in two North Indian churches. These intercultural icons, which incorporate symbols from Hindu traditions like mandalas and mudras, have been central to the worship practices of local Catholic communities for over three decades. Through ritual ethnography, the study reveals how these visual representations mediate ritual affectivity and communal imagination, impacting identity formation and spiritual engagement in a multi-religious context. Respondents—including worshippers, ministers, and religious students—attest to the transformative impact of these images, as they negotiate between Christian metaphors and Hindu aesthetic traditions. The research is grounded in practical theology, liturgical theology, and ritual studies, contributing to the works of Indian Christian cultural activists like Jyoti Sahi. By exploring the creative dynamics of visual approach, visual appeal, and visual affinity within worship spaces, the study elucidates the complex processes of meaning making through symbolic mediation in interreligious environments. Full article

This article discusses the Franciscan theme in Polish literature, which was apparent from the 19th century onwards, and especially towards the end of that century. This trend involves the works of many authors and an enormous variety of texts. Therefore, this article focuses on two writers—Józef Wittlin and Roman Brandstaetter—who clearly inherited the broad Franciscan tradition, and also developed and popularised the Franciscan message. The Franciscan revival in Polish literature was initiated by Protestants, which often meant a departure from the figure of St. Francis established by the Church in favour of an individual understanding and presentation of him. The first Polish centre of the revival of Franciscanism as a literary and cultural formation was Lviv. Józef Wittlin grew up in this environment; moreover, he authored, inter alia, the first Polish unfinished novel about St. Francis Salt of the Earth, which refers to Franciscanism, as well as a number of smaller texts with a Franciscan message. Wittlin was a mentor to Roman Brandstaetter, who, after World War II, became the greatest bard of Assisi and St. Francis in Polish literature. Unlike Wittlin, who was Protestant-inspired, Brandstaetter clearly placed the Assisi saint in a Catholic context. This writer greatly expanded references to Franciscan tradition and art in his work. He wrote essays on Assisi, wrote a drama about St. Francis, and combined Franciscanism with biblical themes, as evidenced by his Jesus of Nazareth tetralogy. Despite their differences, what both writers shared is that the saint from Assisi was neither an object of devotional worship nor an outdated figure, but a representative of ideas and layers of spirituality that had remained fresh for people living in that conflicted era. Although they emphasised other aspects of the Franciscan ethos, they both accepted it as a counterbalance to a cold and indifferent world, an idea for living addressed not only to Christians, but also to people of other faiths and agnostics. Full article

François Hotman (1524–1590) was one of the leading Reformed jurisconsults of his time. Past research has stressed his innovative interpretations and practices in the study of Roman, feudal, and French constitutional law. Little has yet been said about his views on canon law, another fundamental legal body in Western history that experienced renewed intellectual scrutiny during the sixteenth century. This paper investigates some of Hotman’s early work on canon law, focusing on his legal–historical reconstruction of the early Church in De statu primitivae Ecclesiae (1553) and his contribution to a budding historical field in Catholic circles: conciliar history. Despite the general lack of interest in the history of councils on the part of some leading Protestant theologians (Luther, Calvin, Bullinger), Hotman clearly believed that the textual tradition of councils provided a prime example of sustained popish efforts to control and deform the historical narrative and the legal structure of the Church. Yet, although he seems to have worked on demonstrating just that over more than forty years, he never again voiced his views on the matter in a dedicated work. Comparing in its conclusion De statu primitivae Ecclesiae with Antitribonian, this paper suggests that, in parallel to his better known ‘complex of Tribonian’ (Pierre Mesnard), Hotman seems to have suffered from a ‘complex of Gratian’: the doctrinal unity and institutional accomplishments of the early Church, as represented by the first councils, may well have dazzled Hotman and kept him from writing some definitive work against Gratian. Full article

The article is a comprehensive analysis of the struggles and challenges faced by Ukrainian evangelicals in the wake of the Russian aggression against Ukraine between 2022 and 2024. This analysis focuses on how the ongoing war has impacted the church’s overall mission and how it has adapted to a rapidly changing political and social environment. The author argues that with Ukrainian society experiencing significant social and existential challenges due to the ongoing war, the traditional model of mission work that solely focuses on evangelism and promoting Christian values as a counter to “neo-Marxist gender ideology” is gradually being replaced by a more holistic and inclusive approach to missionary theology and practice. This new approach emphasizes compassion, solidarity, social responsibility, and a prophetic vision for Ukrainian society after the war. Through this article, the author hopes to deepen understanding of how the role and mission of the Ukrainian Evangelical Church have evolved recently and outline a concept of missional theology that can be relevant for other communities facing significant social, economic, and political challenges. Full article

The Harrist Church in Ivory Coast, West Africa, emerged from the ministry of Liberian William Wadé Harris who baptized between 100,000 and 200,000 people during his eighteen-month evangelistic tour, 1913–1915. This story is full of linguistic complexities and anomalies. Harris himself spoke only English and his own local Liberian Glebo language. He was therefore compelled to work through expatriate English-speaking merchants, knowledgeable of and conversant in local languages, as interpreters and translators in addressing the twelve ethnic groups who heard and accepted his message. Harris encouraged new converts to compose hymns in their own indigenous languages by transforming musical genres embedded in their local musical traditions. Additionally fascinating is that during this early colonial period, the twelve ethnic groups impacted by Harris’s ministry lived in almost total isolation from each other and developed their own hymn traditions for thirty-five years (1914–1949), unaware of the existence of churches and worship patterns in neighboring ethnic districts. Only in 1949 did they suddenly become acquainted with the broader, multi-musical, multilingual reality of the Harrist movement. Since then, individual musicians and choirs from local congregations have gradually begun to sing a few of each other’s songs, though the challenge of becoming a truly multicultural, multiethnic church remains a work in progress. Documentation of these developments include written colonial and early Protestant and Catholic missionary sources and a large number of eye-witness interviews. Primary research methods employed here come from four intersecting disciplines and theoretical frameworks: orality studies, with particular focus on oral sources in constructing historical narrative; religious phenomenology; mission history; and ethnodoxological research. Full article