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This article introduces the theological and philosophical thoughts of Lev Karsavin, who was one of the most creative representatives of Russian religious philosophy in the early 20th century. His conception was historically the last amongst the great systems of Russian metaphysics of all-unity. This conception gave an opportunity for developing an understanding of the relations between God and the world, and the act of creation as gift of God.

The relationship between media and religion seems to be a well established research topic today. Themes like identity formation and community with regard to digital religion are well researched, but religious authority is pointed out as an area that needs more detailed investigation. Although the topic of authority has been of interest to scholars and practitioners, religious authority received less attention and systematic analysis. Therefore, this article considers the interplay between media and religion by highlighting the possible implications for religious authority when religion is mediated specifically through technology. To illustrate the possible implications for religious authority in a context where religion is mediated through technology, this article will identify certain shifts that took place with regard to religion. In the light of the identified changes with regard to religion, the article will attempt to specifically explore and identify the possible implications for religious authority. At least two theoretical perspectives used to investigate and understand the relationship between technology and theology will be mentioned, namely the instrumentalist and the cultural approach. The mediatisation theory will be discussed as a theory that fits within the cultural approach to media and religion. Furthermore, the mediatisation theory will serve as a theoretical lens to provide insight into how the changes and shifts discussed are changing religion and religious authority.Intradisciplinary and/or interdisciplinary implications: The article draws on literature from cultural, media and religious studies and intends to stimulate and challenge theological reflection on the theme of mediatisation of religion and the implications for religious authority. Furthermore the article contributes to interdisciplinary research within theology.Keywords: Religion; mediation; religious authority; media

Spirituality, a theological paradigm of the Spirit and hope as cosmogenesis, correlation and mystical experience. Anselm of Canterbury�s well-known enunciated expression fides quarens intellectum (faith seek understanding) in his search for the existence of God, according to me, forms a very important belief synthesis with regard to the term spirituality, and everything that is accompanied with the term. Why? Because Anselm�s evidence for the existence of God was not there to make the non-believers into believers but rather to explain the mystery of faith in the brain and therefore to enhance the phenomenological sensation of the faith experience. Without the illuminating power of the mind, one stands in awe or it can also disappear into the abyss, especially as it is conceptualised in the religious philosophy. Therefore, it is in this spiritual belief that one receives something from the unknown, as man then receive something into the unknown, that we open with our minds � something like the softness as cream as Sheila Cussons wrote. The question therefore is: May we open this unknown, described as this �soft as cream�, or more paternally ascribe it as spirituality. If so, we then stand in awe to the potential to what spirituality is and only then we do not fade into the abyss of that possibility.Intradisciplinary and/or interdisciplinary implications: Spirituality as a belief synthesis, in a religious and philosophical context, pursues an understanding from a religious paradigm. It entails that the experience of spirituality reveals a working definition, whereby humans, in their vulnerable existence, may find hope in their expectations, experiences, and fears.

Religious equality, uniqueness and tolerance. A principial reflection (2) The previous article discussed three interrelated issues, viz. religious diversity, religious intolerance (and even violence) and the constitutional acknowledgement of religious freedom and its implications in practice. This article builds on insights gained in the previous article, but also tackles three other closely related new issues, viz. religious equality, religious uniqueness and religious tolerance. The main problems to be answered in this connection are the following: If religions are regarded as legally equal, does it also imply that every one of them can be regarded as of equal value or equally true? If Christians reject the principial equality of all religions, in what sense should Christianity be regarded as unique? What should be the ground(s) for and nature of religious tolerance in the light of the common phenomenon of religious intolerance, conflict and even violence?

An ethical perspective on religious freedom This article investigates the concept of religious freedom from a Christian-ethical perspective. In view of the current reality of religious fundamentalism in a growing heterogeneous world community, the concept of theocracy as justification of religious intolerance is investigated. A survey of the concept of theocracy in the Old and New Testament reveals that the official identification of the state with one particular religion, and the state thus giving prominence to that particular religion, cannot be founded on Christian-ethical principles. This practice is also detrimental to the execution of the principle of religious freedom. The conclusion is that the separation of church and state is the most suitable way to uphold the principle of religious freedom.

This article introduces ideas originating from different sciences of mind and the challenge they present to religion. In spite of overcoming the mind-body dualism, it seems that the mind-brain dualism still prevails. The mind-brain relation is discussed in the light of some models. Special attention is given to supervenient theories of mind. In light of this information the article investigates how the impact of these theories on religious experience. D’Aquili and Newberg’s explanation of extraordinary religious experience is discussed. It is concluded that the phenomenon of religion and religious experience are more than mere brain functions. The place of religion and the continued importance of religion and religious experience are confirmed.

This article reflects on the question whether it is still possible to study religion religiously today or not? This is due to the variety of disciplines� interest in religion and its phenomena. Such interest influenced the study to adopt a new approach that is different from that of religious studies. Both religion and its phenomena, especially myths according to the reductionists, should be treated lesser than they are professed to be. Mircea Eliade on the other hand argues differently, as he stresses on the point that religious phenomena can only be studied under religious spheres alone.

This article considers changes in the subject Religious Education (RE) within the context of Scottish secondary schools, charting a development towards the increasing use of philosophical skills and content. Before considering the nature, extent and timing of this development this article provides a broader context within which to understand educational change in Scotland. The emergent hypothesis is that Religious Education has become more philosophical as a result of changes in society (particularly secularisation), changes in education (particularly the move to reflective pedagogy), and also as a result of the close epistemological relationship between philosophy and religious education. This article adopts an interpretative research paradigm and considers quantitative and qualitative data drawn from a survey of 126 secondary schools and seventeen key informant interviews. Taken alongside existing reviews of policy and research literature this data demonstrate that three interlinked hypothetical strands have been at the heart of the move towards more philosophical Religious Education, although other possibilities are also raised and considered. This study also suggests areas for further research based on the above findings.