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Poland, still considered by some to be a bastion of Catholicism in Europe, is becoming more secularised every year, and its society resembles the postmodern societies of Western Europe. The changes in religiousness, which affect especially the younger Poles, are so strong that they call into question the validity of the current form of religious education, i.e. school catechesis, which is proving incapable of fulfilling its tasks, e.g. in the function of Christian initiation. Given the above context, the present article has a threefold purpose: The first step is to present the social and educational challenges of school catechesis in Polish schools. Based on these premises, the second step will outline the main similarities and differences in religious education between Poland and Germany, and then the German ‘Carousel of Concepts’ (H. Mendl) of the 1960s, which contributed to the emergence of a possible optimal model of religious education for a postmodern society. In the third and final step, ideas for the future will be formulated for the renewal of religious education in Poland, making it possible to characterise it in a guiding way as a dialogical-educational concept. [ABSTRACT FROM AUTHOR]

In the ongoing scholarly debate about the secularisation of Scottish (and British) society, churchgoing is one of the few metrics for which longitudinal data exist, albeit fragmentarily. This article assembles and analyses the evidence about levels of church attendance in Scotland's capital (and second largest) city during the nineteenth to early twenty-first centuries. It draws upon quantitative data (nine religious censuses, with varying methodologies, in 1836, 1851, 1882 and between 1980 and 2016) and qualitative sources (chiefly local newspapers). Relative to population, churchgoing in Edinburgh and Leith appears to have declined continuously since the mid-nineteenth century, in-person attendance standing at an estimated 3.59% of the city's residents on an average Sunday in 2022–3, somewhat lower than in Glasgow. Possible explanations for this decrease are briefly explored. [ABSTRACT FROM AUTHOR]

In what are often described as modern Western school systems, the supervision of elementary schools generally shifted from the hands of clerical administrators to genuine state officials during the nineteenth century. The Prussian state, like other predominantly Protestant states, relied on clerical personnel and church supervision structures to establish its school supervision administration. Yet, this was also true for the more Catholic parts of the Prussian monarchy, where integration of church structures into state administration caused friction between state and church authorities. Hence, this contribution focuses on appointments of school inspectors in early nineteenth-century Prussian Silesia, when friction arose between the state and the prince-bishop concerning appointment rights. These frictions are reflected in the process of newly introduced mid-level state school administrations taking over episcopal appointment rights, which has been described as a nationalisation or secularisation of Silesian school administration. The article proposes a more nuanced approach to the restructuring of Silesian school administration, driven by consecutive administration reforms resulting in a fusion of church and state administration, rather than a traditional secularisation narrative. It traces the subtle ties between the Prussian state, episcopal administration, and clerical inspection personnel that led to the gradual assertion of state over ecclesiastical structures. [ABSTRACT FROM AUTHOR]

This article discusses the dramatic dispersal of monastic libraries in Europe and the Christian East during the early nineteenth century through two contrasting examples. These are: (1) the 1423 St Christopher woodblock print and other early examples of fifteenth-century printing, formerly the property of the Charterhouse at Buxheim in Swabia but purchased in 1803 by Alexander Horn for George John, 2nd Earl Spencer; and (2) a series of Byzantine manuscripts, formerly the property of the monastery of Karakallou on Mount Athos but purchased in 1837 by Robert Curzon, later 14th Baron Zouche. It identifies changing perceptions surrounding the value and use of books on the parts of both monks and collectors as central to this moment and explores the different – but often surprisingly similar – ways in which books left monastic ownership in western vs. eastern contexts. [ABSTRACT FROM AUTHOR]

Looking back at 75 years of magazine Kerk en Theology, we can conclude that the first generation of Dutch Reformed church leaders after World War II saw as their mission as curbing the secularization, or the 're-christianisation' of the Netherlands. In realizing that project, all kinds of means were employed including the church's participation in social debate. The editors of Kerk en Theology wholeheartedly supported this project by providing space for theological reflection and debates on concrete social questions. However, the assumption that this could halt the ongoing secularisation has proved false. Secularisation is a complicated cultural transition in which church leaders may have a role, but their role should not be overestimated. [ABSTRACT FROM AUTHOR]

I see the emerging new religious groups in Taiwan as an emerging form of popularism in its encounter with the post-colonial situation. This scenario differs greatly from Western new religious movements, where new religion lies outside culturally established religious traditions, and it is also distinct from other Eastern traditions, such as those found in Japan, where traditionally elite and popular traditions have a larger social and mental distance from each other. In the complex Chinese cultural and historical tradition, there exists a deeper interpenetrating elite-popular relationship, therefore determining a different route for religious phenomena. I use the term 'popular humanism' to label this trend in contemporary Taiwan. Finally, I use two axes to codify the emerging Taiwanese new religions, 'methods in popular humanism' and 'institutional framing', mapping the key new religious movements of Taiwan within these axes to localise each group and their mutual positions. [ABSTRACT FROM AUTHOR]

Scholarship on religious belonging has overwhelmingly labelled believers' religion in very broad and superficial terms, presuming that individual practices and beliefs are congruent with religious doctrines and official discourses. By splitting up religious socialisation into two crucial phases, the adoption and the adaption of religion, this article offers a more procedural understanding to investigating how young believers develop their own sense of religious belonging. Based on biographical narrative interviews with Viennese believers (aged 16–25) from 7 religious groups, we observe that the adoption of a certain religion is primarily bound to family ties. The adaption phase serves to develop personal approaches towards religion based on two major rationales: adapting one's own religiosity by engaging with religious doctrine and community itself, and negotiating religion within society. We argue that adaption is closely tied to social relations within and across religions and to (secular) society at large. [ABSTRACT FROM AUTHOR]

Artificial Intelligence (AI) isset to revolutionise global knowledge domains and biblical hermeneutics is no exception. At face value, in Zimbabwe, AI has been stigmatised as a humanistic and profane technological system with an immense propensity to cause general religious backsliding, degeneracy, vain philosophising and secularisation of the Gospel of Christ. This article isolated Colossians 2:8 as a lens to investigate the congruency of Artificial Intelligence to the pericope’s scope of ‘philosophy, vain deceit, tradition of men and rudiments of the world’. The Zimbabwean setting was used to examine whether the Colossian Christian Church’s philosophical aspersions bear any semblances to how AI is viewed among the clergy, theologians, Christian believers and academics of religious studies. The qualitative methodological paradigms of African Biblical Hermeneutics and Exegetical Method were employed in the study. The study mainly established that AI, like a tool in the hands of a workman, can either build or destroy, enhance or adulterate biblical hermeneutics depending on how it is viewed and used. Contribution: The article reflects on how the world’s most nascent technological development, Artificial Intelligence, impacts on biblical interpretation generally, but, more particularly, in the Zimbabwean context.

The aim of this article is to present a chronological overview of the political reception of Tacitus’ works in the northern Low Countries from the early sixteenth century to the middle of the seventeenth century. Most of the types of Tacitism proposed in the introduction are represented in the Dutch context in one way or another. A characteristic of the Dutch Tacitism(s) as discussed here is that they appear to be at the heart of the connections between academia and government in the Republic, and especially in the province of Holland. Together with a fascination for reason of state (whether accepting or rejecting it), Tacitism often carries aspects of style and taste which give it a ‘risky’ fascination that is part of the explanation of its success and influence among selected (predominantly elite) readerships. [ABSTRACT FROM AUTHOR]

Freud completed his last book, on Moses and Monotheism, in 1939, while in his London exile. Its publication was deemed untimely, as its two main theses could be construed as a form of Jewish self-hatred. The first claim questions Moses' Jewish origins and contends that the founder of the Jews was in fact an Egyptian; the second suggests that the Jews killed Moses and then created his myth as a coping mechanism for concealing their terrible deed. In this article, I contend that Moses and Monotheism can be read as Freud's intervention in debates on the 'Jewish Question'. After revisiting Freud's original argument (I), I assess its reception among leading Jewish intellectuals of the 20th century (II). I then use Freud's arguments to look at the two key themes of the Jewish Question: understanding the defining features of Jewish identity (III) and the pervasiveness of antisemitism in Western culture (IV). [ABSTRACT FROM AUTHOR]

Copyright of TYB Akademi Dil Edebiyat & Sosyal Bilimler Dergisi is the property of Turkiye Yazarlar Birligi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article offers a new solution to a theoretical problem facing scholars attempting to interpret religion and secularisation in light of biological evolution. Some scholars argue that the diversity of religious beliefs and rituals in contemporary societies is compatible with secularisation or even facilitates it by weakening the plausibility structures of any one religion. Other scholars argue that religious diversity is not evidence of a decrease in interest in religion but rather shows the ingenuity of religious entrepreneurs. Here we extend the former school of thought by outlining a theory of the vestigilisation of religion. We describe three key characteristics of vestigial structures (increasing variability, decreasing costliness and the appearance of novel functions) and identify shifts in these characteristics in some religious traits. We argue that this supports the idea that religious diversity is a predictable effect of secularisation. [ABSTRACT FROM AUTHOR]

This article employs ethnographic material from Sweden and Estonia to examine the relationship between religion and the love of nature in Northern Europe – a region known for its widespread secularisation. We propose that the existential depth that is often ascribed to nature experiences in this part of the world points to a facet of the secularisation process, indicating that love of nature among today's Northern Europeans is deeply entangled with the processes of modernisation. The article provides a historical analysis of how this phenomenon arose and explores ways of approaching it that move beyond the religious-secular dichotomy. It concludes by construing love of nature as belonging to an 'existential field' in the Northern European cultural landscape. [ABSTRACT FROM AUTHOR]

Historiographical debate about religious change and secularisation in Scotland often fails to take a sufficiently long-term perspective and to subject the sources used to critical scrutiny. In this article, one possible metric of secularisation (churchgoing rates) is investigated for Scotland's largest city (Glasgow), by a statistical examination of fourteen church censuses between 1836 and 2016. Emphasis is placed on the varying methodologies of the censuses and the limitations to their comparability. Churchgoing in the city has declined, relative to population, since the later nineteenth century, initially among Protestants. The net scale of decrease was mitigated after the Second World War by the Catholic majority in the pews, but even Catholic attendance has shrunk absolutely in recent decades. [ABSTRACT FROM AUTHOR]

The aim of this article is to carry out a sociological genealogy of transcendence – understood as a condition of possibility of creativity – articulated from three milestones in its conceptual evolution: The first focuses on the study of the link between transcendence and religiosity in the scenario of primitive societies. We will stop to study how, as Émile Durkheim shows in The Elementary Forms of Religious Life, in this type of society transcendence acted and was articulated mainly through two types of mechanisms: ritual and collective effervescence. The second milestone is established theoretically on the basis of the analysis of transcendence carried out by Hans Joas, in his work The Power of the Sacred, and by Georg Simmel, in 'Life as Transcendence'. For the former, transcendence is sacredness that becomes reflexive, while for the latter, transcendence is the essence of social life, and implies an exercise of going beyond oneself. In this second moment in the sociological evolution of transcendence we focus on its reflexive dimension, linked to the fact that, since the emergence of the Axial era (800-200 BC), the subject becomes an object for itself, a problem to which answers must be given, whether in terms of soteriology or truth. The third milestone analyzes what we can call 'variable geometries of transcendence', and for its study we take as a reference the typology of transcendences articulated by Alfred Schutz and Thomas Luckmann in their work The Structures of Social Life (vol. 2), which unfolds around three categories: 'Little Transcendencies', 'Medium Transcendencies' and 'Great Transcendencies'. In this scenario, the sociological key is provided not so much by the decline of the formulas of religious transcendence, but by the coexistence of different and heterogeneous formulas of transcendence (secular and religious) that struggle to obtain a voice and social recognition in the civil sphere. [ABSTRACT FROM AUTHOR]

Many newly arrived refugees suffer from mental health problems due to trauma. Research has shown that social participation after migration, such as taking part in social activities, networks and community work, is important for mental health and well-being. In Sweden, many civil society organisations, such as the Church of Sweden, take great responsibility for the establishment and integration of new arrivals. At the same time, the role of civil society organisations in the welfare society is not obvious, and the place of religious communities is sometimes challenged. Due to today's growing secular and globalised society, the role of the Church of Sweden has changed. Its power has decreased, and the indications are that this will continue. There are also circumstances that point to the church having to adapt to the norms of secular society to have an impact. As the Church of Sweden fulfils an important function as a provider of welfare services, not least in work with newly arrived refugees, this article studies how the employees of the Church of Sweden feel about their conditions for this work and what guides it. It is based on a qualitative study of 19 interviews with employees in 4 different parishes. [ABSTRACT FROM AUTHOR]

Abortion is a highly contested issue and one where the fault lines are often drawn along religious lines. In the United States, the most famous and timely example, anti-abortion attitudes and activism are strongly identified with conservative Christian values. But what is the role of religion in abortion debates in a more secularised context? Does religion 'work' as a justification for opposing abortion rights in such contexts? We analyse debates in the Finnish parliament regarding two Citizen's Initiatives concerning abortion. Using discourse analysis and descriptive statistics of speech patterns and voting behaviour, we draw three conclusions from the parliamentary material: (1) religious discourse is rarely used; (2) it is not effective, and its use is considered inappropriate; and (3) voting patterns in abortion cases are better explained by instrumental than religious concerns. Although the Finnish political system is not particularly secularist, the secularisation of political culture means that religion is marginalised as a source for justifying politics. In other words, religion is a troublesome resource for political legitimation in the Finnish context. [ABSTRACT FROM AUTHOR]

While the electoral decline of Social democracy has received considerable attention in the literature, much less is known about how the structural changes experienced by advanced capitalist societies in the past decades have affected support for the mainstream right. In order to fill this gap, this article examines the relationship between secularisation, educational expansion and support for Conservative and Christian democratic parties in 18 West European democracies since the 1960s. The analysis reveals that secularisation is negatively associated with support for the mainstream right, but the effect is only significant for Christian democratic parties. Moreover, the findings support the expectation that social conservatism tends to damage the electoral prospects of mainstream right parties in highly educated societies. This suggests that, although engaging in cultural wars might sometimes seem like a winning strategy in the short term, it is unlikely to produce long-term positive electoral returns for the centre-right in post-industrial contexts. [ABSTRACT FROM AUTHOR]

As the sustainability imperative looms, mainstream educational research in the English-speaking world continues a long tradition of failing to see food as integral to education. Japan’s tradition of Shokuiku (food education) stands in stark contrast, providing an external reference point to direct critical attention on Anglo-American school food philosophies, policy, and practice. This article analyses Shokuiku, tracing the genealogy of Japan’s 2005 Basic Law on Shokuiku, a landmark education policy that shifted the 1954 School Lunch Act away from the scientific and nutritional discourses of the mid-20th century and back to Japan’s school food cultural traditions. While still teaching nutrition, Japan’s Shokuiku emerges as distinctive in its broader goals of interdependence, gratitude towards nature, emphasis on culture, and awareness of relations between production, consumption, and sustainability. From a pragmatic perspective, Shokuiku may offer new ways to combat rising obesity worldwide, lessen meat consumption, and reduce humanity’s unsustainable ecological footprint. [ABSTRACT FROM AUTHOR]

This essay presents the concept of 're-enchantment' as a useful heuristic tool to identify, analyse, and explain new forms of religious change in contemporary Central-Eastern and Eastern Europe. It seeks to understand new religious and 'spiritual' configurations in an area and in a period known as 'post-socialist'. It also attempts to map out the historical conditions structuring both patterns of religious change and scholarly output on the subject, which continue to be particular and at times unique in this region. In so doing, this essay also raises questions about the persistence of the East/West divide, problematising it and seeking to go beyond this binary. Some of the new religious phenomena studied in this essay as well as in the entire thematic issue seem to emerge independently from the once typical state-church dynamics and seem to be more related to the both specific local and general global trends. We argue that the concept of 're-enchantment' and a typology of the re-enchanted practices it encompasses allows to account for, analyse, and understand these dynamics and transformations. [ABSTRACT FROM AUTHOR]

The article examines the importance of the idea of the Axial Age (800-200 bc) and the rise of the great world religions and philosophies that have influenced world history. The origins of the idea can be traced back to Max Weber's sociology of world religions and to his disciple Karl Jaspers, who promoted the idea as a critical response to the racial ideas of Nazi Germany. In contemporary approaches, the theme of the Axial Age has been embraced in sociology by Robert Bellah and Hans Joas who emphasise the Axial idea of transcendence. A major problem with the debate is that two world religions--Christianity and Islam--came after the formative axial period. This problem was especially acute in Hegel's philosophy of history. The modernity and global influence of Islam have been recognised by Ernest Gellner and Marshall G. S. Hodgson. [ABSTRACT FROM AUTHOR]

This essay analyzes the work of Paolo Prodi (1932–2016), which is characterised by a constant reflection on secularisation. As a democratic Catholic, he explored the relationship between the Roman Church and the modern world starting from the Council of Trent and from the dual figure of the pope as a temporal ruler and spiritual guide. His original contribution concerned the conflict between law and conscience: a problem that led him to design a triptych of books on the foundations of the western world. He was influenced not only by Verfassungsgeschichte (German constitutional history), but also by Harold Berman. If for Weber the modern world was born from the Reformation, for Berman it was the 'Gregorian revolution' that changed the fate of Latin Europe. For Prodi, too, the medieval conflict between canon and civil law introduced a peculiar structure in Europe that would last until the triumph of the nation states and the so-called 'political religions'. In his three books (the first dedicated to the oath, the second to justice, the last to economics), Prodi placed at the centre of his analysis the notion of forum; the history of moral theology and casuistry and the relationship between penitence and justice. [ABSTRACT FROM AUTHOR]

In European culture the sacred and the secular have existed in a dialectical relationship. Prodi sees the fifteenth-century crisis of Christianity as opening up three paths that eroded this dualism and tended towards modernity: civic-republican religion, sacred monarchy, and the territorial churches. Important counter-forces, which sought to maintain dualism, included the Roman-Tridentine Compromise, and those forms of Radical Christianity which rejected confessionalisation outright. During the Eighteenth Century, all these phenomena tended to contribute to one of two tendencies: towards civic religion, or towards political religion. The former preserved a distinction between conscience and law; the latter comprised a state religion which sought to perfect all of human nature. It was civic religion which become embodied in the early USA, alienating God from worldly power, but leaving him as the guarantor of agreements between humans. Back in Europe, Prodi tracks the relationship between the Catholic Church and the new national states. He then turns to the political religions of the Twentieth Century. Prodi concludes by emphasising that this dualism of sacred and secular power lay at the centre of Western modernity, and expresses his fears about the collapse of civic religion into political religion, especially in the USA. [ABSTRACT FROM AUTHOR]

Did early modern European states make themselves sacred? The historian Paolo Prodi insisted that they did, whereas for the philosopher Giorgio Agamben sacred and secular power were so indistinguishable that the question was moot. This group of articles seeks to explain and explore the approaches of these two accomplished Italian scholars to the problem of early modern sacralisation. This introduction reviews the context in which Prodi and Agamben worked, sketches brief biographies, and describes the arguments that they advanced which are most relevant to early modern history. Their work emerged from the debate on secularisation in the German-speaking lands, the confessionalisation thesis as it was advanced by German historians of Reformation, Counter-Reformation, and Catholic Reform, and twentieth-century Catholic thought about the relationship between religion and totalitarian states. Both Prodi and Agamben belonged to traditions that sat at an angle to the liberalism that underpins historical and philosophical thought in the English-speaking world. [ABSTRACT FROM AUTHOR]

Periodicals played increasingly an important role, particularly from the nineteenth century, within missionary circles. This paper focuses on the American Presbyterian Periodical, nur-e afshan (the refulgent light). The initial evidence presented here supports the argument that there were changes in its ownership and use over the late nineteenth and early twentieth centuries. Initially edited by the Presbyterian missionary, Wherry, by the turn of the nineteenth century, the periodical reflected the broader change from missionary to native leadership in the Presbyterian Mission. The policy to gradually 'indigenise' the periodical went hand in hand with the native Christians replacing the missionaries as lead contributors and consumers. Nur has been dismissively described as a 'semi-secular' magazine, which undermines its significance as a forum for native agency and thought in the changing socio-political context of India. Under this agency, the periodical surrendered the traditional triumphalist polemics for a more reflective discourse leading up to India's independence. [ABSTRACT FROM AUTHOR]

In this article I present the main findings of an empirical study about contemporary spirituality in Italy begun in 2017 by reasoning about the analysis of twelve case studies which are particularly eloquent concerning the different spiritual worlds emerging in Catholic Italy. I argue that three main narratives—the spirituality of nature, wellbeing, and mystery—are useful to synthesize the heterogeneousness of groups, communities, festivals, and organizations engaged in the Italian "holistic milieu". In order to address this reflection, firstly I will trace the international sociological debate that has accompanied the concept of contemporary spirituality and the relationship between spirituality and religion, a couple which I have named "frenemies". Then, I will extend the analysis to the concept of the secular, examining the intertwining of the spiritual, religious, and secular spheres. After illustrating the landscape of contemporary spirituality in Catholic Italy more broadly, I shall focus on the case studies taken as examples of the spirituality of nature, the spirituality of health and wellbeing, and the spirituality of mystery. In the Discussion and Conclusion, I shall raise some fundamental questions that the study of contemporary spirituality poses for the sociology of religion with reference to secularisation, one of its most classic and yet contested paradigms. I shall claim that future research paths could further contribute to strengthening the idea, raised in this article, that secularisation can also be understood not only as an antithetical force to religion but as the process in Western history that has led to the emergence of a secular social space in dialogue with the religious sphere. [ABSTRACT FROM AUTHOR]

In environmental ethics and landscape research, sacralisations of nature have commonly been considered in the context of so-called nature religions or ethnic religions of traditional societies. However, an analysis of the cultural history of the perception of nature indicates that sacralisations of nature – contrary to classical theories of modernisation and secularisation – have remained widespread and influential in modern Western societies too. Some of these sacralisations represent (new) forms of church-based or church-oriented religion or religiosity, while others lie beyond it. I confine here myself to the latter, not to denigrate the relevance of the former but to highlight that sacralisations of nature are common even among people who are non-church-going and regard themselves as non-religious and that sacralisations thereby constitute essential non-instrumental, non-material appreciations and valuations of nature in modern Western societies. By way of examples, I reconstruct eight such types of sacralisations of nature beyond church-based religion. [ABSTRACT FROM AUTHOR]

In the Early Third Republic (c. 1880–1914), the role of Catholic educators was called into question by the convergence of two different calls for change within French society. As the government of the Third Republic sought to reform primary-school instruction, there were renewed debates in French society about the role of Catholic institutions. Cast as untrained and partisan teachers by advocates of Republican educational reform, Catholic teachers and pedagogues sought to assert their place among modern educators. A close reading of late nineteenth-century Catholic pedagogical materials reveals, however, that objections to Republican education came from its content and not its form. The education of the senses, the progression from known to unknown, and the introduction of children to abstract concepts were all pedagogical techniques that could be reconciled with Catholic educational practice. In response, advocates for the role of Catholicism in primary education stressed their role in shaping future citizens and sought to establish their credentials as educators. This case study, which focuses on French primary education, speaks to the growth in international pedagogical norms in the late nineteenth century and the dynamism of French Catholicism's attempts to reconcile tradition and modernity. [ABSTRACT FROM AUTHOR]

Copyright of Logos: A Journal, of Religion, Philosophy Comparative Cultural Studies & Art (08687692) is the property of Logos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Russian Orthodox Church has emerged as a significant contributor to the intellectual framework that underpins Russia’s full-scale invasion and war against Ukraine. The Church’s endorsement and subsequent support of the war have compelled a number of secular governments and organisations to address this political involvement, resulting in the inclusion of church leaders and church-related entities on sanctions lists related to the conflict. This article aims to analyse the presence of religious figures on sanctions lists related to the war and the challenges associated with the implementation of such sanctions, particularly in the context of the ongoing debate concerning restrictions on freedom of religion and beliefs.

The dynamic secularisation of Polish young people and the fact that many of them are opt­ing out of religious classes prompts a critical analysis of the current model of Religious Education and the development of proposals that respond to contemporary socio-cultural challenges. In others words this article will seek to outline potential directions for modifying the current Religious Education model intended for secondary school students in Poland. This paper attempts to provide a synthetic answer to the following questions: Why is Religious Education in secondary schools today not leading to the expected results? What elements of it are inadequate for contemporary conditions? What should the model of Religious Education for young people look like in the context of a decline in religiousness? Where and how should catechesis be provided? This paper contributes to the discussion on the shape of Religious Education for young people in a changing society.

L’article présente la situation actuelle de l’étude de la théologie en Roumanie. D’une part, il aborde les institutions et l’organisation de l’enseignement et de la recherche en théologie, dans le contexte de diverses institutions académiques, notamment les facultés de théologie des universités d’État ; d’autre part, il aborde les défis les plus récents pour l’enseignement et la recherche théologiques, en particulier dans le contexte d’une société de plus en plus sécularisée, exigeant de nouvelles façons de penser la théologie et de l’appliquer dans la pratique pastorale

The pastoral role is a significant leadership function within the global evangelical church and is critical to the ongoing health, nurturing and spiritual development of the church and its members. There is limited literature and reflection on hiring for the church, yet the selection of a pastoral leader is more than an employment exercise as it involves important Christian values, perceptions and priorities of the church and the denomination. This article records a study on pastoral hiring process within a significant evangelical denomination in Canada. It uses a descriptive, multiple case-study approach involving four churches engaged in a pastoral search process. Findings revealed a convergence between church practices and typical organisational processes with pragmatic strategies for hiring decisions. In a secularising society of Canada, it is especially important that the church critically reflects on maintaining scriptural values on its hiring practices and not be shaped by the commercially driven business context to distinguish ethical practice and maintain its Christian witness. Contribution: This study provides new knowledge in the field of congregational studies on a much-neglected area of Christian practice, motivating for critical reflection and scriptural integrity within pastoral hiring processes.

This article deals with the paradoxical relationship between the nineteenth-century Evangelical Revival and secularization. It is argued here that the revival and its worldview played a role in increasing pluralism and choice in the nineteenth century – a process often related to secularization. The Evangelical movement both attempted to oppose modernity and rationalism and emphasized religious freedom, voluntarism, and individualism. It therefore induced and popularized self-reflection, doubt, and deconversion. It also favoured religious democracy in opposition to a state-imposed religious monopoly (at least in northern Europe). Furthermore, by dividing people into believers and nonbelievers, it emphasized religious polarization. This contributed to an undermining of established religious structures, fragmenting and pluralizing the religious landscape and giving people the option to abstain completely from religious commitment. The Swedish confessional (inner mission) revivalist denomination Evangeliska Fosterlands-Stiftelsen (EFS – approx. the Swedish Evangelical Mission Society), founded in 1856, is used as a case. The popular literature they published and distributed manifested an evangelical worldview. In this article four themes, based on the popular literature, are used to study empirically the changing role of religion in relation to nineteenth-century revivalism: ‘the dualistic worldview’; ‘conversion’; ‘activism’; and ‘self-reflection’.

This article compares the development of primary education in Ireland and Norway, from its establishment in the nineteenth century until present time. The aim of the article is to discuss how and to what degree nation-state formation after independence in Ireland (1922) and Norway (1905) created fundamental and persistent structures for the development of primary schooling, as well as the role that religion and nation-building played in this. Previous research on the development of Irish and Norwegian schooling and official documents and reports makes up the research material. The article demonstrates that, despite institutional secularisation around the world from the nineteenth century onwards, religious and national peculiarities in the establishment of primary education in Ireland and Norway continue to characterise, and to some extent explain, the differences in Irish and Norwegian education today.

In Africa the environment is sacrosanct and treated with great respect, particularly in communities where traditional beliefs and practices prevail. The sacredness of the environment is based on the African people's fundamental belief that the spiritual and the secular worlds are two sides of the same coin endowed with divine power and presence. As a result, the line of demarcation between the two worlds is blurred. They complement each other in the sense that each derives its meaning, significance and importance from the other. Since the natural world is imbued with the divine, it is considered an extension of the supernatural world. In the absence of written legal frameworks, the environment, in indigenous communities, is protected through religious beliefs and practices. This article analyses the basic approaches of the African people towards nature and their fundamental belief that the environment is an integral part of God's creation and must therefore be preserved and conserved for future generations. The article notes that in contemporary Africa the emphasis on material values is leading towards the total destruction of the environment, thus putting humanity at the intersection of self-destruction – something that needs to be avoided at all costs. [ABSTRACT FROM AUTHOR]