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Connections between religion and volunteering have been widely documented. Religion is a key motivating factor for volunteering in religious settings and elsewhere. Episodic volunteering is one of the fastest-growing forms of volunteering, but literature on episodic volunteering and religion is scarce. In this article, we analyse connections between religion and religiosity, and episodic volunteering. First, we identify types of episodic volunteers at religious events. Second, we use a set of three independent variables (declared religious denomination, importance of religion and spiritual motivation) to understand episodic volunteering participation. Third, we examine whether those who volunteer both episodically and regularly are more religious. Finally, we identify differences across religious affiliations. Using data from a cross-national survey, we apply different data segments in each area of our study. Our findings suggest that episodic volunteers are influenced by religion and religiosity, with especially strong connections among Protestants. We conclude with suggestions for future research.

Bereavement is an ongoing process of negotiation and meaning-making in which widows and widowers make sense of the changed nature of their relationship with their deceased spouse. We analyzed the experiences of meaning in life among older widows and widowers (aged 65+) using interpretative phenomenological analysis (IPA; see Smith et al. in Interpretative phenomenological analysis: Theory, method and research, Sage, 2009), with the following question: How do widows and widowers search for meaning through continuing and/or transforming their bond to their deceased spouse? The results demonstrate that some of the widowed persons sought meaning through rituals or various means of after-death communication with their deceased spouses. Other participants transformed the bond, for example, through clearing out their deceased spouse’s belongings or a process of reconciliation. Many continued and transformed the bond simultaneously, which shows that negotiation of the relationship after the death of a spouse is an ongoing process in which both continuity and change are present. The experience of a violation of meaning in life affected the participants’ capacity to continue their bond with their deceased spouse.

Being a mixed martial arts fighter and a devout Christian seems to present an apparent contradiction that requires identity work to bring these identities into unity. We used Dialogical Self Theory and explored the autobiography of Ron ‘H2O’ Waterman, a professional fighter turned evangelist, to understand how the tensions between the different identities or I-positions were negotiated. We identified two I-positions, ‘Ron the Fighter’ and ‘Ron the Pater Familias’, which related differently to religion, sport, and masculinity. Importantly, the negotiations were not between MMA and faith, but between these two I-positions that served the different needs for self-enhancement and union with somebody else. The findings illustrate that some degree of narrative coherence is needed for maintaining psychological well-being, which in Waterman’s case was established by finding a third position that incorporated parts of both I-positions. We suggest that Dialogical Self Theory provides a promising perspective for understanding identity intersectionality in sport and how healthy and problematic stories are developed. Practical applications include supporting athletes in developing ‘meta-positions’ that can articulate the conflicts between incompatible I-positions and help identify ways to move forward. peerReviewed

Some philosophers and scientists have argued that we humans cannot be held morally responsible for anything. Invoking results of the neurosciences and the cognitive sciences, they argue that humans lack the kind of conscious control and awareness required for moral responsibility. For theological ethics and Christian theology as a whole, moral responsibility is indispensable. I will begin by outlining some empirical results that are invoked in support of moral responsibility skepticism. I will, then, examine the subsequent discussion and the question why conscious awareness is central to moral responsibility. Consciousness contributes to morally relevant control over action in multiple ways. I will briefly examine some accounts of conscious control that are resistant to the skeptical challenge. Although the empirical results might lead us to revise the degree and range of conscious control, there seems to be enough of it to ground many everyday practices of responsibility. I will conclude the article with some theological reflections.

The article analyses the histories of Catholic material culture in revolutionary Cuba. It illustrates and discusses how the Cuban Church and individual Catholics have navigated the revolutionary ev...

Cognitive science of religion (CSR) has inspired a number of debunking arguments against god-belief. They aim to show that the belief-forming processes that underlie belief in god(s) are unreliable. The debate surrounding these arguments gives the impression that CSR offers new scientific evidence that threatens the rationality of religious belief. This impression, however, is partly misleading. A close look at a few widely discussed debunking arguments shows, first, that CSR theories as such are far from providing sufficient empirical evidence that the belief-forming processes behind god-belief are unreliable. Thus, appealing solely to CSR theories makes a debunking argument weak. Second, there are strong arguments that also invoke CSR, but these gain their strength primarily from more familiar claims about evolutionary epistemology and religious diversity. What CSR actually does in these arguments is providing an explanation of why people might believe in gods even if gods did not exist. But explaining is not debunking.

A person's mental illness burdens their spouse or partner in multiple ways and significantly increases the risk that the couple will divorce. However, scant research exists about the impact of the illness on spouses' experience of self and relationship commitment. The author investigates how 16 Finnish, heterosexual spouses and partners of people with mental illness make meaning out of their self and commitment, including the role of religion in this meaning making. The data was gathered through narrative, semi-structured interviews and analysed with a narrative approach. For these spouses and partners, sacrifice was central to meaning making. They drew on religion in marital sanctification, justification and coping. The results show the importance of mental health care in supporting the spouses' separateness from the relationship or as an avenue of expressing their commitment. This finding highlights the need to invest in couple-centred approaches to mental health care.

Two trends increasingly guiding the governance of Islam in Russia are political authoritarianisation and the global securitisation of Islam. Given that suspicions of loyalty so often configure in public discussions about Islam, Muslim leaders are compelled to continuously emphasise their patriotism. This article analyses recent mediated debates about Islam, in which the discursive boundary between ‘radical, non-traditional’ and ‘moderate, traditional’ Islam are being negotiated. The author argues that in the 2000s, the pressure to display loyalty has narrowed the scope of what is considered acceptable behaviour for Muslim leaders. Yet at the same time, these Muslim leaders cleverly adopt arguments and popular catchwords from the rhetoric of the political elite in order to emphasise the role of Islam in Russian society and tradition. In doing so, they seek to influence public discourse about Russian identity and defend the position of Muslims in the country.

This article explores the diachronic development of Islamic interpretive discourse on the Qurʾanic passage khalaqakum min nafsin wāḥidatin wa-khalaqa minhā zawjahā, present in the first verse of Sūrat al-Nisāʾ and conventionally understood as the creation of the primeval couple, Adam and Eve. The analyses, performed within a theoretical framework of feminist discourse analysis, focus on ten medieval Sunni commentaries (tafāsīr) from the late third/ninth to the ninth/fifteenth centuries. The study reveals that the concept of nafs wāḥida, single soul, was interpreted as the first man, Adam, and the mate created from this soul, zawj, as Eve, the latter being created from the former’s rib in all the exegetic accounts examined. These elaborated exegetic suppositions on human creation were strengthened throughout the classical period of tafsīr. Interpretive information both accumulated and transformed in Islamic interpretive tradition through three discursive stages, characterised as normativisation, consolidation, and expanding the concept.

In this study, we critically examine the ongoing adoption of various posthumanist influences into the fields of marketing and consumer research from a theological perspective. By conducting a theological-historical assessment, we propose that it is not posthuman notions of human/technology relations, nor their broader context in the emerging non-representational paradigms, that mark radically new disruptions in the continuing restructuring of the disciplines of marketing and consumer research. Instead, we argue that what is taking place is an implicit adherence to a contemporary form of age-old Christian dogma. As a radical conjecture, we thus propose that an identification of certain similarities between Christian dogma and the grounds for various posthumanist frameworks suggest that posthuman thought may well herald the global dissemination of a far more elusive, authoritarian, and hegemonic system than that which posthumanists typically claim to have abandoned. Consequently, we elaborate on implications to developments in marketing thought.

Contrary to earlier assumptions, not (only) is religion declining in modern societies, it is taking new roles in the complex development of (late) modern societies. In empirical studies on values, religiosity has been connected primarily to traditionalist value patterns that highlight stability, traditionality and security. This article, focusing on data collected from members of a renewal movement in the Evangelical-Lutheran Church in Finland (N = 529), addresses how the 10 universal values in Schwartz’s Value Theory relate to their religiosity and theological orientations. The results of the study imply that there are several religious value patterns, and not just one. Differences in theological orientation as well as other aspects of religious belief and participation proved to have an effect on the patterns. These findings open up new directions for the study of religion, spirituality and values.

Justin Barrett and Kelly James Clark have suggested that cognitive science of religion supports the existence of a god-faculty akin to sensus divinitatis. They propose that God may have given rise to the god-faculty via guided evolution. This suggestion raises two theological worries. First, our natural cognition seems to favor false god-beliefs over true ones. Second, it also makes us prone to tribalism. If God hates idolatry and moral evil, why would he give rise to mind with such biases? A Plantingian response would point to the noetic effects of sin. Such a response, however, would have to assume that God is restoring the minds of believers. This paper considers empirical reasons to doubt that such a process is taking place.

The effect of legislative changes on same-sex unions on people’s attitudes toward homosexuality is a fairly well-researched topic. There is less research on how state legislation on same-sex unions has affected churches’ attitudes and policies on registered partnership and same-sex marriage. In this paper we focus on attitudinal polarisation in the Evangelical Lutheran Church of Finland (ELCF) in the matter of same-sex marriage and why there is a gap in the attitudinal development of the church and the society. The analysis is based upon six sets of representative surveys among the Finnish population, the employees of the ELCF and the elected officials of the ELCF between the years 2012–2017. Whereas the majorities (55%) among the Finnish population and among the ELCF members (54%) are already favourable to the idea that same-sex couples should have the right to marry in the church, the ELCF has not approved of it. This situation has polarised the ELCF from within. Empirical analysis shows that the reason for the discrepancy between popular opinion and the ELCF stance stems from the fact that ELCF decision makers are older and more religious than the general membership. However, the data also shows that even among the most religious, younger age groups are already more favourable towards the same-sex marriage. Therefore, it is likely that the polarisation will lessen over time as more and more religious people accept same-sex marriage.

This paper offers a systematic and critical exploration of contemporary theology of pastoral care in the Evangelical Lutheran Church of Finland in light of history of practice of care and Western cultural change. Currently pastoral care is characterized by therapeutic approach that aims to offer sincere help for earthly suffering and to promote the goods the individual chooses to reach for. This has been a drastic change from historical models from Luther to the early 20th century that were spiritual and paternalistic in nature. The therapeutic turn connects to the therapeutic culture that has set self-actualization as a central idea to determine Western cultural ethos. The therapeutic approach calls into question how the spiritual task of the church is carried out. The currently prevailing pastoral psychological theology of pastoral care proves to be problematic. The spiritual task of pastoral care should be relied on basic Lutheran theology of God as objective and not to be conditional on human mind. Yet the therapeutic aim should still be held as the basic approach of care.

Michel Foucault acknowledged that the Reformation was a pastoral battle and a reorganization of pastoral power. He did not, however, analyze Protestantism much further. This article broadens the scope of critical research on Protestantism, focusing on Lutheranism. Preaching is a fruitful way to overcome overemphasis on confession. In this endeavor I apply Foucault's concept of "master's discourse." I argue that while, in Lutheranism, conversion through comprehensive soul-searching is an individual matter, at the same time it relies on technologies aimed at a collective audience, such as preaching. Since preaching is divine speech, the Lutheran priest wields enormous spiritual power: the preacher is the truth-teller and the subject is required to listen to and internalize the proclaimed truth, instead of confessing their sins.

This article studies the experiences of same-sex couples in connection with a prayer ritual conducted over their registered partnerships and focuses on the pre-legal context of same-sex marriage in Finland. The aim is to analyze conformity and resistance in the participants’ understanding of personalized ritual through Grimes’s categories of language, space, time, and actors. The findings reveal that most of the rituals had both elements of resistance that was understood as following the same-sex culture and of conformity with heterosexual nuptial traditions. Double affiliation with Christian and gay culture produces complex forms of conformity and resistance. Personalization of the religious rituals was more important to the participants of the study than following heterosexual traditions. 25 Non

Transnational Islam is increasingly presented in the Russian political rhetoric as a security threat. Therefore, Russian politicians and authorities attempt to support indigenous or national forms of Islam. Similar policies are implemented in several western European countries. Yet they tend to disregard the heterogeneity of the Muslim community, they create exclusions and they are often conceived as imposing outside evaluations and interpretations on Islam. This contribution analyses initiatives intended to develop a national Islam in post-Soviet Russia. While the aims, methods and problems in different countries are often quite similar, the values and norms underlying these initiatives vary and reflect the societies from which they emerge. This contribution argues that since the 1990s, the changes in the political line of the Kremlin have impacted the project for a ‘national’ Islam by placing less emphasis on liberal values and more emphasis on adherence to loyalism and political conservatism.

This article presents a qualitative analysis of profeminist Islamic women public figures’ discourses in the abortion debate in Turkey in 2012. The aim is to reveal the possibilities and limitations of achieving an intersectional and egalitarian profeminist collaboration on the Islamic-secular axis in contemporary Turkey. Drawing on recent feminist scholarship on coalition politics, the article exposes the fluctuations of meaning and the shifting frames of reference in these women's narratives and relates this hybrid, dynamic narrative quality to profeminist Islamic women's unique social location. It also elaborates on the blockage points in these narratives that hinder coalitional ways of thinking. Within this frame, this article suggests that in a social and political context that has witnessed a striking upsurge of antifeminist gender politics in the last decade, the building of coalitional profeminist politics beyond the Islamic-secular divide can be facilitated by shifting the focus from the apparently irreconcilable character of ideological positionings and lived experiences toward coalitional rhetorical strategies and intermediary narrative lines in profeminist subjects’ accounts.

In order to fare better amidst a growing environmental crisis, we need to face death and mortality in more profound ways. Recent psychosocial research on environmental themes has provided crucial insights. People have trouble dealing with mortality, and because environmental threats remind them (often unconsciously) of death, they tend to escape into non-sustainable behavior. In this article, I present key insights from this interdisciplinary research and explore its relevance for practicing theologians.

In this paper, we explore the historical background and the semantic underpinnings of a central, if marginally treated, metaphor of enlightenment and transmission in Chan discourse, “silent accord” 默契. It features centrally in Essentials of the Transmission of Mind 傳心法要, a text that gathers the teachings of Chan master Huangbo Xiyun (d. ca. 850), a major Tang dynasty figure. “Silent accord” is related to the concept of mind-to-mind transmission, which lies at the very core of Chan Buddhist self-understanding. However, Chan historiography has shown that this selfunderstanding was partially a product of the Song dynasty lineage records, historically retroactive syncretic constructs produced by monks and literati as efforts towards doctrinal and political recognition and orthodoxy. There are thus lacunae in the history of Chan thought opened up by the retrospective fictions of Song dynasty, and a lack of reliable, dateable documents from the preceding Tang dynasty era, possibly fraught with later additions. We situate the metaphor “silent accord” in the history of Chan thought by searching for its origins, mapping its functions in Chan literature, arguing for its influence and thereby its role in helping to bridge the ninth century gap. publishedVersion

Compassion refers to noticing, feeling and acting to alleviate suffering in others. Being one of the crucial socio-emotional and cultural skills, surprisingly little is known of early childhood education (ECE) teachers’ compassionate behavior and their ability to teach it to children. Overall, research on compassion in early childhood education and care (ECEC) settings is scarce. However, existing studies show that compassion skills can be acquired through training, and a collective compassion capability can be cultivated by everyday practices. As part of the positive psychology movement, compassion can be viewed as one of the character strengths (Peterson and Seligman 2004), generic skills, or “soft skills” that are underlined in the latest curricula and pedagogical documents (OECD 2017). In our present study, 95 ECE head teachers participated in the interventions, the aim of which was promoting compassion, character strengths and a supportive organization culture. A classic controlled pre/post-measuring protocol was applied to monitor progress. Additionally, qualitative material was collected from 33 participants. The intervention participants showed a significant increase in their identification and usage of strengths and in creating a supportive organizational culture. Content analysis of the qualitative statements revealed three main themes,Caring professionalism,Warm presenceandPositive feedback, evidencing strivings toward an emotionally and professionally supportive ECEC organization.

The aim of this article is to analyse the relationship between theory and practice and the role of theology in this discussion. The data is formed from writings of prominent scholars who are active in the International Association of Practical Theology (IAPT). The relationship between theory and practice is crucial when we try to answer what role theology has when studying practices. Nordic Practical Theology has traditionally studied pastoral care, liturgy and homiletics in the majority Lutheran contexts. However, today there is a need to expand to various faith communities and a wider variety of practices. This new research has to acknowledge the changed pluralistic context and how it challenges the role of religion/religions in the Nordic societies and how it challenges theological studies as well. Emerging topics in the Nordic context are connected with the pluralistic context in changing Nordic societies, with sexuality/gender as well as with issues connected with rituals. All of these topics connect practice and theory together and require deep theological reflection in which embodiment is acknowledged. My model, Theology of Encounter, is an example of theological reflection over a central religious practice of counselling.

This article explores how two seemingly contradictory global trends&mdash, scientific rationality and religious expressiveness&mdash, intersect and are negotiated in people&rsquo, s lives in Nordic countries. We focus on Finland and Sweden, both countries with reputations of being highly secular and modernized welfare states. The article draws on our multi-sited ethnography in Finland and Sweden, including interviews with health practitioners, academics, and students identifying as Lutheran, Orthodox, Muslim, or anthroposophic. Building on new institutionalist World Society Theory, the article asks whether individuals perceive any conflict at the intersection of &ldquo, science&rdquo, and &ldquo, religion&rdquo, and how they negotiate such a relationship while working or studying in universities and health clinics, prime sites of global secularism and scientific rationality. Our findings attest to people&rsquo, s creative artistry while managing their religious identifications in a secular, Nordic, organizational culture in which religion is often constructed as old-fashioned or irrelevant. We identify and discuss three widespread modes of negotiation by which people discursively manage and account for the relationship between science and religion in their working space: segregation, estrangement, and incorporation. Such surprising similarities point to the effects of global institutionalized secularism and scientific rationality that shape the negotiation of people&rsquo, s religious and spiritual identities, while also illustrating how local context must be factored into future, empirical research on discourses of science and religion.

Endorsement of science is often associated with non-religiosity and lack of supernatural belief. However, the relevance of science for worldviews might also relate to the cultural context and/or personal investment in science. This study investigates the following question: Is endorsement of worldview components of science associated with unbelief among science-oriented respondents? Here, worldview components refer to science providing 1) a sense of meaning, 2) moral standards, and 3) literal or symbolic continuity after death. 387 Finnish adults recruited via pro-research organizations were included in the analysis. The results suggest that self-reported worldview functions of science are associated with unbelief also among science-oriented individuals. These findings lend support to the belief replacement hypothesis, which suggests that secular worldviews such as belief in science are of particular importance for unbelievers. However, the effect sizes are small and also other God belief groups endorse the significance of science for e.g., meaning in life.

Social reconciliation has received much attention in Christian churches since the late 1980s. Both the Church of Sweden and the Church of Norway initiated reconciliation processes with the Saami (also &ldquo, Sami&rdquo, or &ldquo, S&aacute, mi&rdquo, ), the indigenous people of Northern Europe, at the beginning of the 1990s. As former state churches, they bear the colonial burden of having converted the Saami to Lutheranism. To make amends for their excesses in the missionary field, both Scandinavian churches have aimed at structural changes to include Saaminess in their church identities. In this article, I examine how the Church of Sweden and the Church of Norway understand reconciliation in relation to the Saami in their own church documents using conceptual analysis. I argue that the Church of Sweden treats reconciliation primarily as a secular concept without binding it to the doctrine of reconciliation, making the Church&rsquo, s agenda theologically weak, whereas the Church of Norway utilizes Christian resources in its comprehensive approach to reconciliation with the Saami. This article shows both the challenges and contributions of the Church of Sweden and the Church of Norway to the hotly debated discussions on truth and reconciliation in the Nordic Saami context.

Increasingly more older people are now being cared for in their own homes. Furthermore, it has become more common that people stay at home to receive end-of-life care. Using interpretative phenomenological analysis (IPA), we analyzed the religious experiences of older people (aged 65+). We answered these questions: What kind of religious experiences do older people have when death is approaching? What does this tell us about their religious coping? As IPA is based on the in-depth analysis of small amounts of homogenous data, we analyzed five interviews with older people who were dying. We identified three main themes. First, religious experiences are relational, that is, deeply rooted in personal relationships. Second, religious experiences are real and can provide both struggles and comfort in the last stage of life. Third, the experience of encountering one&rsquo, s mortality and planning for one&rsquo, s death was calming, while many had unclear views on the afterlife, the idea of continuing bonds after death was comforting. More open discussion on religious matters, death, and dying would be welcomed as part of home-based end-of-life care.

This paper proposes to reconsider agnosticism by taking a step onto a meta-level, investigating agnosticism not as an epistemic stance regarding the choice between theism and atheism, but as a stance toward the question concerning the cognitive meaningfulness and/or truth-aptness of religious discourse. It is argued that this &ldquo, meta-level&rdquo, meaning agnosticism may actually be an attractive articulation of a certain kind of religious attitude. While pragmatists like William James have claimed that (epistemic) agnosticism practically collapses into atheism, meaning agnosticism at the meta-level can in fact be a pragmatist position focusing on our human condition and its limits. Additional issues, such as the relations between agnosticism and the theodicism vs. antitheodicism debate regarding the problem of evil and suffering, are also briefly examined.

The purpose of this article is to discuss the role of religious education and ethics instruction in the development of worldviews in public education using empirical data. The research question of the article is: How is the contribution of RE and Ethics in the development of worldviews perceived among 9th grade students? The study is based on qualitative interview data (N = 37) gathered from Finnish 9th grade students of different religious and worldview backgrounds. The article will also describe three cases from that sample: from Islamic RE, Lutheran RE and Ethics instruction. The data was analyzed with qualitative content analysis. The results indicate that students’ perceptions on the contribution of RE or ethics to the development of their worldviews could be divided into two groups: RE or Ethics were seen as contributors to students’ already existing worldviews or considered insignificant in relation to the development of their worldviews. Whether the instruction was considered strengthening or irrelevant in the development of a worldview did not depend on the background of the student. Aspects related to experiences about the instruction were intertwined with the questions referring to the contribution of instruction in the formation of worldviews. The purpose of this article is to discuss the role of religious education and ethics instruction in the development of worldviews in public education using empirical data. The research question of the article is: How is the contribution of RE and Ethics in the development of worldviews perceived among 9th grade students? The study is based on qualitative interview data (N = 37) gathered from Finnish 9th grade students of different religious and worldview backgrounds. The article will also describe three cases from that sample: from Islamic RE, Lutheran RE and Ethics instruction. The data was analyzed with qualitative content analysis. The results indicate that students’ perceptions on the contribution of RE or ethics to the development of their worldviews could be divided into two groups: RE or Ethics were seen as contributors to students’ already existing worldviews or considered insignificant in relation to the development of their worldviews. Whether the instruction was considered strengthening or irrelevant in the development of a worldview did not depend on the background of the student. Aspects related to experiences about the instruction were intertwined with the questions referring to the contribution of instruction in the formation of worldviews.

Religion has become a pressing matter in different fields of multicultural European society, which raises the question as to how best to govern religious diversity. What we argue in this book is that a successful governance of religious diversity necessitates the development of religious literacy. As such, religious literacy can be understood in a variety of ways depending on the particular context. This book draws on different empirical case studies concerning Finland, covering traditional Finnish religious movements and issues pertaining to immigration and the growing ethnic and religious diversity of Finnish society. In doing so, it delves, among other matters, into the field of school education and state policies against radicalization and violence.

This chapter seeks take part in an emerging research where religion is approached as a whole school endeavor. Previous research and policy recommendations typically focused on teaching about religion in school, but the accommodation of religious diversity in the wider school culture merits more attention. Based on observations in our multiple case studies, we discuss the multi-level governance of religious diversity in Finnish multi-faith schools with a particular focus on the challenges of religious literacy for educators. The three examples we present focus on the inclusion of Muslims in Finnish schools and in particular on the challenges for educator (1) in interpreting the distinction between religion and culture, (2) in recognizing and handling intra-religious diversity, and (3) in being aware of Protestant conceptions of religion and culture. A theme cutting across these examples is how they reflect the tendencies either to see different situations merely through the lens of religion (religionisation), or not to recognize the importance of religion at all (religion-blindness). We argue that religious literacy should be recognized and developed as a vital part of the intercultural competencies of educators.

In this book we have sought new perspectives for religious literacy by defining it as a governance function in society. This concluding chapter examines the frameworks for creating new knowledge and skills for actors in the civil service, in other service sectors and industry by considering the expositions of chapter authors elsewhere in the book. As noted variously by the authors, there is no unified scholarly debate on religious literacy, but there is a debate that should be recognised in Finnish society with its expanding pluralism by understanding how secular laws and religious practices intersect will be greatly improved as increased religious literacy develops in Finland. Religious literacy should be seen broadly within civil administration as a key factor in its performance.

This chapter employs the concept of religious literacy to examine the divorce practices of Finnish Muslims of Somali background and the roles mosques play in issuing religious divorces. Drawing on field-based research, we argue that Finnish Somalis, in their divorce practices, make use of both Islamic and civil state laws, adopting non-binary approach towards both systems. We problematize the essentialist notion of Islamic family law that is posited in opposition to secular state codes, which one often finds in public debates on Islam and family law. We examine, furthermore, how women’s unequal access to divorce (compared to men) in Islamic law works in the Finnish context. In relation to this, we shed light on the complexities of the role and authority of mosques in issuing religious divorces to women when their husbands do not consent. We note that women’s agency and access to divorce are not merely determined by the legal systems but also by the intersecting structures of power relations and resources in their lives. We conclude with some final reflections on the relevance of the concept of religious literacy with regards to our findings.

In this chapter, we examine statements of Finnish municipal election candidates regarding plans to build a “grand mosque” and cultural centre in central Helsinki. Despite proclaiming support for the universal freedom of religion, the candidates were hesitant to apply it to the mosque case. Opponents of the mosque project emphasized the Christian heritage of Finland and portrayed the proposed mosque as a channel through which foreign conflicts could enter Finnish society. The mosque was also opposed because it was seen as a “political” project instead of a “religious” one. The proponents of the mosque, in turn, considered it to be a “Muslim church” and therefore entitled to the same treatment as Christian houses of worship. The mosque was also seen as important to the local Muslim community, but very few candidates considered the possibility of the mosque (or Islam) making a positive contribution to the broader society. Besides identifying the key discourses, we reflect on them from a religious literacy perspective.

The article explores the effects increasing automation has on our conceptions of human agency. We conceptualize the central features of human agency as ableness, intentionality, and rationality and define responsibility as a central feature of moral agency. We discuss suggestions in favor of holding AI systems moral agents for their functions but join those who refute this view. We consider the possibility of assigning moral agency to automated AI systems in settings of machine-human cooperation but come to the conclusion that AI systems are not genuine participants in joint action and cannot be held morally responsible. Philosophical issues notwithstanding, the functions of AI systems change human agency as they affect our goal setting and pursuing by influencing our conceptions of the attainable. Recommendation algorithms on news sites, social media platforms, and in search engines modify our possibilities to receive accurate and comprehensive information, hence influencing our decision making. Sophisticated AI systems replace human workforce even in such demanding fields as medical surgery, language translation, visual arts, and composing music. Being second to a machine in an increasing number of fields of expertise will affect how human beings regard their own abilities. We need a deeper understanding of how technological progress takes place and how it is intertwined with economic and political realities. Moral responsibility remains a human characteristic. It is our duty to develop AI to serve morally good ends and purposes. Protecting and strengthening the conditions of human agency in any AI environment is part of this task.

Through the intensification of migration, the number of Muslims has multiplied in ethnically Russian areas, including St. Petersburg. Within the heterogeneous Muslim community of the city, countless new communities and initiatives have emerged, but they increasingly face suspicions and restrictions from the authorities. These difficulties reflect the general political urge to exercise more control over religious activity in Russia. Nevertheless, discussions about the need to police Islamic activity contain arguments—similar to those in Western Europe—about the alleged incompatibility of Islam and modern secular societies. This article surveys the development and challenges of new Muslim communities in St. Petersburg in the 2010s. It is argued that the diversification of religiosity is an expected outcome of the pluralization of modern societies. Paradoxically, the restrictive politics that are based on the supposed illiberal, anti-modern nature of Islam promotes religious monopolies and thus a very traditional understanding of religiosity. Through the intensification of migration, the number of Muslims has multiplied in ethnically Russian areas, including St. Petersburg. Within the heterogeneous Muslim community of the city, countless new communities and initiatives have emerged, but they increasingly face suspicions and restrictions from the authorities. These difficulties reflect the general political urge to exercise more control over religious activity in Russia. Nevertheless, discussions about the need to police Islamic activity contain arguments—similar to those in Western Europe—about the alleged incompatibility of Islam and modern secular societies. This article surveys the development and challenges of new Muslim communities in St. Petersburg in the 2010s. It is argued that the diversification of religiosity is an expected outcome of the pluralization of modern societies. Paradoxically, the restrictive politics that are based on the supposed illiberal, anti-modern nature of Islam promotes religious monopolies and thus a very traditional understanding of religiosity.

Recent decades have witnessed a change in European governments’ policies from benign neglect to active management of religious diversity, where Islam is often seen as the most challenging for the European social order. However, the ways that this “management” is justified and undertaken varies from country to country and depends on the issues at hand. This paper will take up the issue of Islamic education in Finland and Ireland where it is incorporated into the public school system and where the state has taken an active role in order to control Islam in the field of education. The main argument of this article is that the “management” of Islamic education in both of the above-mentioned countries is ridden with contradictions arising from the difficulty to balance between an emphasis on particular national traditions, on the one hand, and public policies concerning religious diversity, on the other hand. Theoretically, the article will employ the perspective of multilevel governance which helps to widen the perspective from the state as a primary explanatory to different agents of the civil society in encountering religious diversity.

As a part of their normative theory of expertise, Harry Collins and Robert Evans proposed that interactional expertise forms the third kind of knowledge, located between formal propositional knowledge and embodied skills. Interactional expertise refers to the capability to grasp the conceptual structure of another’s social world, and it is expressed as the ability to speak fluently the language spoken in that social world. According to their theory, it is a key concept of sociology, because it refers to the understanding and coordination of joint actions between members of different social groups. Collins and Evans have further claimed that minority social group members tend to outpace majority social group members in terms of interactional expertise. Drawing on ethnomethodology, we detail the ways in which interactional expertise is displayed and revealed in experiments. This allowed us to specify the underlying reasons for the distribution of interactional expertise between social groups. Our results indicate that the difference between the groups depends on whether a group is either actively maintained or a passive latent category, because interactional expertise provides for not only the crossing of social boundaries but also their maintenance. The minority social group members’ greater interactional expertise or competence is therefore proven to be illusory.

This article examines social practices within classroom discourse in two different Finnish religious educational contexts. The article critically observes the construction of certain positions and identities as part of the school discourse and the inclusive vs exclusive practices of language. The research material consists of classroom observations and staff interviews from two separate studies. The first study investigates two cases in separative religious education (RE), Islamic and Lutheran. The second study deals with integrative practices of RE. In this study, discourse analysis as a methodological tool is used to examine discursive practices in RE lessons. The study will explore the following question: What kinds of subjectivities are constructed through teachers' discursive practices in separative and integrative RE? The study will demonstrate that teachers use scientific language to underline the objective nature of RE and use the language of belonging to engage their pupils on a personal level. The former ends up silencing the religious stance, while the latter often excludes those who do not share those specific experiences. The findings reveal some challenges in developing inclusive teaching.

The purpose of this article is to provide a broad overview and analysis of the evolution of natural theology in response to influential critiques raised against it. I identify eight main lines of critique against natural theology, and analyze how the defenders of different types of natural theology differ in their responses to these critiques, leading into several very different forms of natural theology. Based on the amount and quality of discussion that exists, I argue that simply referring to the critiques of Hume, Kant, Darwin, and Barth should no longer be regarded as sufficient to settle the debate over natural theology.

This article focuses on divorce among Somali Muslim migrants in Helsinki, drawing on a four- year qualitative study. I examine how divorce experiences are shaped by the transnational social fields inhabited by my interlocutors through family ties and relationships navigated across multiple national contexts. I show that the break-up of marriage is enabled by gendered shifts in my interlocutors’ access to resources and scope for agency within the context of transnationally-shaped marriages, accompanied by incongruence between spouses’ marriage goals and values. I trace these shifts and their underlying discourses. I argue that gender as a marker of difference and power is experienced in fluid and mixed ways as husbands and wives have differentiated claims to resources such as education, income, legal rights, and welfare provisions. These gendered experiences are also shaped by my interlocutors’ positioning within a new religious discourse that revisits Muslim spousal roles and rights, particularly men’s privileges and practices.

Purpose Recent decades have witnessed a rise in food charity provided by faith-based and other charitable agencies. Previous research has noted that besides material assistance, these occasions provide a social and communal event for many participants. The purpose of this paper is to examine this notion by exploring how the social organization of breadlines contributes to the social relationships between the food recipients and their experiences of these places as communities, and what qualities these communities eventually develop. Design/methodology/approach The study is based on ethnographic data from four breadlines in one Finnish city. The study approaches the breadlines as queues, that is, social systems that govern waiting, mutual order and access. Findings The social organization of queue practices mirrors the users’ experiences of the breadlines as communities with many concurrent faces: as communities of mutual surveillance and as demanding communities that call for skills and resources from the participants, as well as socially significant communities. The findings show how the practices of organizing charitable assistance influence the complex social relationships between charitable giver and recipient, and how the food recipients accommodate themselves to the situations and social roles available on a given occasion. Originality/value Analysing breadlines as queues and using qualitative data from the everyday assistance events gives voice to the experiences of food charity recipients and allows a more nuanced picture to be painted of the breadline communities than studies based merely on surveys or interviews.

This paper investigated Finnish youth’s perceptions on what supports or prevents understanding between people holding different worldviews, especially religious and non-religious ones. A survey using projective, open-ended questions was conducted examining factors that enhance or damage inter-worldview dialogue among Finnish lower secondary school students (N = 563). The data was analysed using qualitative content analysis. Abu-Nimer’s developmental model of interreligious sensitivity was used as a theoretical framework, but data-driven categories were also created. First, pupils thought of reasons why somebody would wish that religions did not exist. Four categories were created: atheism, confusion about religious expressions, problems related to one’s own worldview, or problems in social interaction. Second, pupils reflected on why somebody would be reluctant to share things about his/her faith. The most important feature addressed here was social deviance, either fear of it or its consequences ...

The aim of this paper is to investigate Finnish theology students' experiences of the learning environment provided by their faculty in relation to their personal worldview. Previous research has shown that theology students deal with the fundamental spiritual and religious questions in their learning processes both before and during their studies, irrespective of their career goals or professional orientation. This study was conducted among second-year higher education students of theology. The students responded to a questionnaire concerning their experiences of the learning environment in relation to their own religious or ideological worldview and experienced position in the learning context as part of the majority, minority or non-religious group. According to the results, students affiliated with majority and minority religious groups were more strongly committed to their personal worldviews than non-religious students were. The students' experiences of the learning environment varied regarding the group they identified themselves.

This article investigates how violence associated with religion, here namely Islam, functions as a trigger for public controversy in the Turku stabbings that took place in Finland in 2017. We begin by outlining the Lyotard-Habermas debate on controversy and compound this with current research on the digital public sphere. We combine cartography of controversy with digital media ethnography as methods of collecting data and discourse analysis for analysing the material. We investigate how the controversy triggered by violence is constructed around Islam in the public sphere of Twitter. We identify three discursive strategies connecting violence and Islam in the debates around the Turku stabbings: scapegoating, essentialisation, and racialisation. These respectively illustrate debates regarding blame for terrorism, the nature of Islam, and racialisation of terrorist violence and the Muslim Other. To conclude, we reflect on the ways in which the digital public sphere impacts Habermasian consensus- and Lyotardian dissensus-oriented argumentation.

This article reports on a survey regarding the importance of family life in contemporary Finland. The “sacred” character of the domestic sphere is interpreted as a feature that generates and sustai...

The major first part of the paper collects as exhaustively as possible all references to 'mirror' occurring in Vedic literature (c. 1200-300 BCE), and presents them with sufficient context in Sanskrit and English in order to show how and why the mirror was used in Vedic rituals and Vedic culture in general, and what meaning was ascribed to it. The second part of the paper discusses a fact of major significance that emerges from this recording: in the extensive older Vedic literature of the Saṃhitās, Brāhmaṇas and Śrautasūtras (excepting the late Kātyāyana-Śrautasūtra) there is no reference to the mirror at all. Therefore it seems likely that the mirror was not known in Vedic India until it was introduced to South Asia from the Persian Empire at the end of the sixth century BCE. The later Vedic literature, starting possibly with the Āraṇyakas, but definitely with the early Upaniṣads, postdates 500 BCE. So far we have lacked a similar firm date for Vedic literature.