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In this article, I attempt to make theological sense of the following attitude towards Divine healing: although followers of Jesus should hope for, pray for, contend for, and seek Divine healing with the expectation that in all things God is enacting his good purposes, they should not be surprised when Divinely caused healing does not come about. To "not be surprised" is not, in this case, a lack of faith in God's desire or power to heal. We can have complete faith in God's power and his intention to do good while recognizing God has other purposes that make Divinely caused healing the exception rather than the rule. To not be surprised that healing hasn't yet come is to hold steady in our minds that God is powerfully active in salvation history in ways that do not always include immediate elimination of pain and suffering. [ABSTRACT FROM AUTHOR]

In Acts 1--2, God empowers Jesus's followers with the Spirit to proclaim Jesus's saving kingdom across all cultural barriers, to worship God, and to form one new, multicultural community of worshipers committed to Christ and to one another. [ABSTRACT FROM AUTHOR]

The Hadith paraphrased as 'every one of you is a leader' does not discriminate in gender in any way—both men and women are leaders. What does this mean in practice, and how are Muslim women perceived and received in line with this Hadith? Only in very recent years are Muslim women in Britain starting to occupy prominent positions: 13 Muslim women Members of British Parliament were elected in 2024; celebrities such as baker Nadia Hussain are regularly seen on British TV; and others such as Fatima Manji in the media. In this article, I explore how different 'contextual intersectionalities' influence and impact a Muslim woman and her leadership role. How does the intersectionality of her outward expression of faith identify her? How does a Muslim woman navigate a space where she is the leader and her skills are sought, yet her faith representation may instigate unconscious/conscious biases? Using an autoethnographic method, I investigate the impact of my identities as a Brown British Muslim woman in three distinct settings. First, in the professional and academic space of British Christian practical theology, where I was the first British Muslim to obtain a doctorate in the subject and was the first Muslim Trustee and Committee Member of the British and Irish Association for Practical Theology (BIAPT) between 2020 and 2024. Second, as a leadership advisor and executive coach to FTSE-listed companies, where I support C-suite leaders to generate sustained change in individuals, teams, and systems. And third, as a tutor and supervisor of proven business leaders to master the skills of coaching in their own right. I discuss how I am met in these spaces and the impact of that on my being. In conclusion, I call for increased understanding and awareness of the emotional tax paid by Muslim women who choose to take leadership roles. [ABSTRACT FROM AUTHOR]

Practical theology has historically engaged in sustained theological reflection on the practices of the Church that intersect with the practices of the world. As field of study, it engages in interdisciplinary engagement that combines social and theological forms of reasoning and analysis. As a broader field of praxis, it seeks to support the conditions where people of faith are formed, and communities of faith may flourish. In both expressions, practical theology exists in a dynamic relationship to institutions (e.g., congregations, denominations, universities) and contributes research and praxis that supports the future of institutions and the faith they mediate. While institutions are often the source and site of practical theology, "institutions" are taken for granted as a clearly-identifiable social form and a fixed expression. However, transnational changes in congregations and related faith-based institutions require an account of the nature and role of institutions within practical theology. In this gap, this paper advances a two-part argument: first, institutions are sites of multimodal gathering, creating containers for various forms of encounter where individuals and communities gather around a shared context, shared stories, shared practices, shared resources, and a shared journey. Second, theology for institutions can be sustained by attending to five modes of institutional engagement and analysis that are marked by attention to shared context, narratives, practices, resources, and a journey. Three sections advance this argument. The first part introduces three different situations of institutional encounter to question the relationship between theology and institutions amid a changing organizational landscape. The second part engages Alasdair MacIntyre as an interpretive framework to identify the gap of institutions in the field of practical theology. The third part concludes by detailing the structure of a theological account that resolves this gap in the field and may attend to the forms of gathering institutions provide. [ABSTRACT FROM AUTHOR]

The article "Political Formation: Being Formed by the Spirit in the Church and World" by Jenny Leith explores how the Holy Spirit shapes ethical and political formation within and beyond the church. Leith emphasizes the need for the church to be receptive to the Spirit's activity both inside and outside ecclesial practices. She engages with various theologians and theorists to discuss how the Spirit's formation extends to civic and political engagement, offering imaginative ways for the church to seek and find the Spirit in political and ecclesial contexts. Leith's work contributes to ongoing conversations about pneumatology and mission, highlighting the importance of discerning the Spirit's work in diverse settings. [Extracted from the article]

In this analytical article, we will examine the challenges and pathological problems of living in a Coronavirus-stricken world based on the practical theology foundations of Mulla Sadra (the seventeenth-century Iranian Muslim theosopher). The COVID-19 pandemic has been a potential source of psychological, social, and religious challenges and harms. The synthesis of selfishness and altruism in man is one of the most central pathological issues in everyday life, especially in collective religious rituals during the Coronavirus epidemic. The present study aims to identify these potential challenges and harms and provide a theological solution. The findings show that the two theories of "employment" and "annihilation in the love of people" in Mulla Sadar's applied theology have the necessary epistemological capacity to resolve some socio-religious challenges caused by the epidemic. In his theological system, love for humans, regardless of race, gender, and religion, is included under love for God. Such a spiritual perspective towards man requires belief in the rights of all human beings and the preference of collective interests over individual ones. In this way, selfishness and self-centeredness, as the moral challenge of living in acute conditions, such as Corona crisis, can be solved by relying on these theological teachings. The study used the descriptive-analytical method, in which we will describe and then analyze in depth the research findings. [ABSTRACT FROM AUTHOR]

There are concepts which have received little attention in scholarship and important aspects of real-life situations have not been addressed by believing communities. Politicians and policy makers have taken advantage of the laxity on the part of the sacred institution to both exploit and mismanage the natural habitat because the latter is preoccupied with matters of eternity at the detriment of the particularities of everyday life among communities. First, the inquiry will critically engage previous studies that have touched on ecotheology in South Africa (SA) to substantiate my arguments on the failure to address practical issues (hence, practical theology) affecting local communities and the environment. In other words, the study seeks to answer the following questions: (1) what is the contribution of the church in both the collection and disposition of garbage in our cities? (2) what is the relevance of Practical Theology as a field of study in addressing the increase of street loitering and deterioration of sanitary conditions in our major cities? (3) Is it not possible for a church or group of churches to adopt either a community or a street in an effort to maintain it? Second, the present study seeks to decolonize the myth of erecting massive mega churches as if to suggest that God abides in a building. It is argued that the extravagant expenditure by the church could be put to better use by way of awareness campaigns against poverty, poaching, and veldt fires. Ecotheology should encompass awareness on disposing garbage. The present research utilizes the theory of constructivism. [ABSTRACT FROM AUTHOR]

This essay addresses a version of Jerome Frank's question – 'Are Judges Human?' – asking instead: are human judges necessary? It begins, in section II, by outlining the technological developments which inform the view that they are not and critically evaluates the juristic position that seemingly endorses it. That position is labelled 'technological evangelism' and it consists of three claims about law and adjudication: the certainty, determinacy and partiality claims. Section III shows that these three claims are utterly incompatible with what it calls standard and non-standard views of adjudication and law, while section IV considers some ways in which proponents of technological evangelism might try to reject standard and non-standard views. That section concludes that no plausible efforts have so far been made by technological evangelists to reject standard and non-standard views, and that those views therefore maintain their existing explanatory and normative priority. The overall conclusion of the essay is that technological evangelism is not a critical explanatory and normative engagement with law and adjudication as we know them, but an effort to replace them: not a game-changing intervention, but a game-ending one. [ABSTRACT FROM AUTHOR]

Occidental Mythology begins with an anthropological description of the development of religions from the East and Middle East and how they evolved into or influenced Occidental religious traditions. Campbell describes how early polytheistic goddess religions were replaced in pre-history by patriarchal monotheism. His argument is that many episodes in the Bible make sense if they are understood as a record of a dim memory of the Neolithic goddess worship replaced by patriarchic monotheism. [ABSTRACT FROM AUTHOR]

Abstract Nowadays, cosmetic surgery has become a trend that absorbs a lot of public attention and still hot to discuss. These phenomenon leads to fundamental questions about the motivation behind someone undergoing cosmetic surgery and how individuals perceive their bodies. By gathering secondary data from various literature related to cosmetic surgery, it was found that the phenomenon is strongly influenced by several factors such as socio-cultural, psychological and economic aspect. These factors explain how individuals internalize widespread beauty norms, seeing cosmetic surgery as a goal to improve the quality of life, until the body is seen as a commodity that can be traded. This of course, affect how they view their bodies. However, cosmetic surgery also faces issues related to health risks, body image, life satisfaction, ethical dilemmas and moral issues. Therefore, theology needs to be present to provide consideration for those interested in or planning to undergo cosmetic surgery, by discussing the uniqueness of creation in the likeness and image of God, the body as the abode of the Spirit and the moral responsibility of the body. While there’s no definitive answer as to whether cosmetic surgery is permissible or not, theology serves as a means to reassess the motivations, impacts for those considering cosmetic surgery and to offer thoughtful considerations on the matter. Abstrak Hingga kini trend bedah kosmetik banyak menyerap atensi publik dan hangat diperbincangkan. Membawa pada pertanyaan mengenai apa motivasi dibalik seseorang melakukan bedah kosmetik dan bagaimana ia memandang tubuhnya. Dengan mengumpulkan data-data sekunder melalui berbagai literatur terkait topik bedah kosmetik didapatkan temuan bahwa fenomena bedah kosmetik kuat dipengaruhi oleh beberapa faktor seperti sosial-budaya, psikologi dan ekonomi. Faktor-faktor tersebut menjelaskan mulai dari bagaimana seseorang menginternalisasi norma kecantikan yang beredar secara masif, melihat bedah kosmetik sebagai tujuan meningkatkan kualitas hidup, hingga tubuh dilihat sebagai komoditas yang dapat diperjual-belikan; tentu ini berpengaruh pada bagaimana mereka memandang tubuhnya. Resikonya bedah kosmetik menghadapi persoalan di publik terkait dengan resiko kesehatan, citra tubuh, kepuasan hidup, permasalah etis serta moral. Oleh sebab itu teologi perlu hadir untuk memberikan pertimbangan-pertimbangan bagi mereka yang tertarik atau ingin melakukan beda kosmetik melalui pembicaraan tentang keunikan ciptaan terkait gambar-rupa Allah, tubuh sebagai kediaman Roh dan tanggung jawab moral pada Tubuh. Meski tidak ada jawaban yang tegas akan boleh atau tidaknya bedah kosmetik dilakukan, namun teologi hadir sebagai sarana menilik kembali motivasi, dampak, dari seseorang yang ingin melakukan bedah kosmetik dan memberikan pertimbangan terhadapnya.

Abstract The purpose of this writing is to promote the commandment of loving others as the theological foundation underlying the praxis of religious moderation. The method used is library research, with a descriptive analysis approach to various reference sources. This research resulted in findings on the importance of living the commandment “love your neighbor as yourself” and making it a lifestyle or lifestyle (daily action). This study confirms that the implementation of religious moderation can begin with a correct theological understanding of moderation, because a correct understanding of the theological basis of religious moderation will encourage moderate behavior. Christianity teaches the law of love which emphasizes the balance of people’s relationships with God and others. Loving God is proven by loving other to the same standard as loving himself. This balance is the basic principle of religious moderation. The teaching of love is also emphasized in the golden rules of love with the principle of solidarity. Abstrak Tujuan penulisan ini adalah untuk mengedepankan perintah mengasihi sesama sebagai landasan teologis yang melandasi praksis moderasi beragama. Metode yang digunakan dalam kajian ini adalah penelitian kepustakaan, dengan pendekatan analisis deskriptif terhadap berbagai sumber referensi. Penelitian ini menghasilkan temuan tentang pentingnya menjalankan perintah “mengasihhi sesama seperti diri sendiri” dan menjadikannya sebagai gaya hidup atau lifestyle (tindakan sehari-hari). Kajian ini menegaskan bahwa penerapan moderasi beragama dapat dimulai dari pemahaman teologis moderasi beragama dengan benar, sebab pemahaman yang benar terhadap landasan teologis moderasi beragama akan mendorong perilaku moderat. Agama Kristen mengajarkan hukum kasih yang menekankan pada keseimbangan hubungan manusia dengan Tuhan dan sesama. Mencintai Tuhan dibuktikan dengan mencintai sesama sama seperti mencintai diri sendiri. Keseimbangan inilah yang menjadi prinsip dasar moderasi beragama. Ajaran cinta juga ditekankan pada hukum emas dengan prinsip solidaritas.

Abstract This article is the result of research concerning the effort to dialogically bring about an encounter about the fundamental content of Christian faith in the Lord God, Jesus Christ, and the Holy Spirit as inherited by Halmahera Christians from delegates of the Utrechtsche Zendingsvereeniging (UZV) with belief in Giki/Gikiri, Gòmánga, Jou, Ngomasa as the content of Halmahera religiosity before Islam and Christian. This effort uses the theological method of translation, anthropology, and praxis from Stephen B. Bevans by considering the soteriological meaning of the psycholinguistic meaning of the word diai in the vocabulary of three Halmahera subethnic groups (Galela, Tobelo, Loloda). Dialogical encounter is an effort to develop doing theology, Christology, and pneumatology with the religiosity of the Halmahera people which results in a new understanding of the character of the content of the Halmahera Christian faith about the Lord God in the form of diai theology, Jesus Christ in the form diai Christology, and the Holy Spirit in the form diai pneumatology which are more sensitive to structural injustice, both economic and political as well as gender and cultural-religious. Abstrak Artikel ini merupakan hasil penelitian tentang bagaimana upaya memperjumpakan secara dialogis isi iman Kristen fundamental kepada Tuhan Allah, Yesus Kristus, dan Roh Kudus sebagaimana diwarisi oleh orang-orang Kristen Halmahera dari para utusan Utrechtsche Zendingsvereeniging (UZV) dengan kepercayaan kepada Giki/Gikiri, Gòmánga, Jou, Ngomasa sebagai isi religiositas orang Halmahera sebelum Islam dan Kristen. Usaha ini menggunakan metode berteologi terjemahan, antropologis, dan praksis dari Stephen B. Bevans dengan mempertimbangkan makna soteriologis dari makna psikolinguistik kata diai dalam kosakata tiga subetnis Halmahera (Galela, Tobelo, Loloda). Perjumpaan dialogis merupakan usaha mengembangkan berteologi, berkristologi, dan berpneumatologi dengan religiositas orang Halmahera yang menghasilkan pemahaman baru isi iman Kristen khas ke-Halmahera-an tentang Tuhan Allah dalam bentuk teologi diai, Yesus Kristus dalam bentuk kristologi diai, dan Roh Kudus dalam pneumatologi diai yang lebih peka terhadap ketidakadilan struktural, baik dalam bentuk ketidakadilan ekonomi dan politik maupun gender dan budaya-agama.

Abstract The main object of this research is to efford to give foundation to the praxis of social theology here, now, and beyond (hic, nunc, et tunc). On regarding the state of question and content of epistemology and theology do not assume each other, so the focus of this research could be formulated as follow: How could epistemology give the positive roles in any discourse about in the extending dan profounding the social theology which characterized by some con(multi)textual? Either epistemology or theology constitute two the autonom clusters. Each of them has the special method. The historical method through this research, however, builds bridge between philosophy in one hand and the theology in the other. This method is due to the principles for the convergence of sources. State of the art elaborates the reflections of Wolfhard Pannenberg and Johann Baptis Metz which would be confrontated with the concept of proflection. This research finally promotes two patters which are intercomplementary. Abstrak Kajian ini bermaksud mengikhtiarkan pendasaran praksis teologi sosial di sini, sekarang, dan melampaui (hic, nunc, et tunc). Mengingat duduk perkara dan isi epistemologi dan teologi tidak saling mengasumsikan, maka fokus kajian ini dirumuskan begini: Bagaimana epistemologi dapat berperan positif dalam diskursus tentang pengembangan dan pendalaman teologi sosial yang bercorak kon(multi)tekstual? Baik epistemologi maupun teologi merupakan dua rumpun ilmu yang otonom. Mereka memiliki metodologi yang berbeda. Namun, metode historis dalam kajian ini menjembatani antara arus filosofis dengan teologis. Metode ini sesuai dengan asasnya, yakni konvergensi sumber. State of the art berangkat dari pengolahan atas refleksi, misalnya Wolfhart Pannenberg dan Johann Baptis Metz, yang akan dikonfrontasikan dengan konsep tentang profleksi. Akhirnya kajian ini menyodorkan dua pola yang saling melengkapi.

Abstract The position and leadership of women in the Catholic Church has been a long debate. The church is considered patriarchal because it still marginalizes women in ordination which allows women to become leaders in this institution. This article critically examines how the Church, especially Pope Francis, provides a place for women’s leadership in the Catholic Church. This research employs literature study or library research as its method. This study found that in the 10 years of his leadership, Pope Francis has provided open space for women in various aspects of Church leadership. He placed women in positions previously only given to men and clergy. However, in the aspect of ordination, Pope Francis still continues and upholds the old tradition of special ordination only for men. Regarding this, there are camps that are pro and there are those who are against. For those who are against it, Pope Francis and the Catholic Church are still considered to be gender biased in aspects of leadership. Abstrak Posisi dan kepemimpinan perempuan di dalam Gereja Katolik telah menjadi perdebatan yang panjang. Gereja dianggap patriarkat karena masih memarginalkan perempuan dalam tahbisan yang memungkinkan perempuan menjadi pemimpin di dalam institusi ini. Artikel ini secara kritis mengkaji bagaimana posisi Gereja Katolik, khususnya Paus Fransiskus dalam memandang kepemimpinan dan tahbisan perempuan di dalam Gereja Katolik. Metode penelitian yang dipakai adalah studi pustaka. Penelitian ini menemukan bahwa dalam 10 tahun kepemimpinannya Paus Fransiskus telah memberi ruang bagi perempuan dalam aneka aspek kepemimpinan Gereja. Ia menempatkan perempuan pada posisi yang sebelumnya hanya diberikan kepada laki-laki dan klerus. Namun, dalam aspek tahbisan, Paus Fransiskus masih melanjutkan dan menjunjung tradisi lama penahbisan khusus hanya bagi laki-laki. Terhadap hal ini, ada kubu yang pro dan ada yang kontra. Bagi yang kontra, Paus Fransiskus dan Gereja Katolik dianggap masih bias gender dalam aspek kepemimpinan.

Abstract The general development of church architecture shows changes in the architectural function of church buildings over time, which not only includes the physical and aesthetic aspects of the building, but also has an important role in representing community identity and Christian religiosity in church architecture. This research emphasizes the need for a holistic approach in designing church architecture. Church architects are expected to consider not only financial or budget aspects, but also theology, culture and the surrounding environment in constructing church buildings. This aims to ensure that all aspects of the church’s architectural function can produce a contextual design. Murray A. Rae’s contributions to the theology of church architecture highlight the importance of deep dialogue between theological identity, local culture, and contemporary context. Rae’s thoughts provide important relevance for the development of church architecture in Indonesia, especially in the context of today’s GBKP architecture. The result of this approach is not only creating aesthetic church architecture, but also an ecletic one that integrates elements of theology, local culture, and contemporary times.

Abstrak Di era modern, gereja menghadapi berbagai tantangan, salah satunya adalah pandangan terhadap wanita dan peran mereka. Ideologi feminis sangat memengaruhi peran wanita di zaman modern. Meskipun berakar dalam liberalisme, feminisme mencakup banyak aspek, seperti penahbisan wanita, kesetaraan dalam pernikahan, hak aborsi, bahasa netral untuk jenis kelamin dalam Alkitab, dan pencarian untuk ketuhanan yang feminin. Feminis Kristen sering kali merujuk pada ajaran agama dan ideologi di luar bukti-bukti Alkitab dan teks-teks Kristen lainnya. Wanita, khususnya istri, melambangkan citra pengantin, yaitu gereja di hadapan Kristus. Penelitian ini, menggunakan metode kualitatif dari Systematic Literature Review dan penelitian eksploratif, menelusuri naratif Alkitabiah tentang wanita seperti jatuhnya Hawa dan mengeksplorasi bagaimana feminisme telah memengaruhi pandangan gereja terhadap peran wanita sebagai istri yang dapat menghasilkan perpecahan pernikahan yang menghambat kesatuan di antara suami istri. Penelitian menemukan bahwa sementara feminisme cenderung mendorong istri untuk memiliki otonomi mereka sendiri, mereka melewatkan pesan yang terdapat pada Kejadian 3:15 yang dapat memecah kesatuan suami istri. Pemahaman terhadap peran wanita akan memberikan wawasan dan berkontribusi pada identitas dan posisi yang benar dari jemaat sebagai pengantin di hadapan Allah. Abstract In the modern era, the church faces various challenges, one of which is the view of women and their roles. Feminist ideology has greatly influenced the role of women in modern times. Although rooted in liberalism, feminism covers many aspects, such as women’s ordination, equality in marriage, abortion rights, gender-neutral language in the Bible, and the search for a feminine deity. Christian feminists often refer to religious teachings and ideologies beyond the evidence of the Bible and other Christian texts. Women, especially wives, symbolize the image of the bride, the church before Christ. This research, using the qualitative method of Systematic Literature Review and exploratory research, traces the Biblical narrative of women such as the fall of Eve and explores how feminism has influenced the church’s view of women’s role as wives which can result in marital divisions that hinder unity between husband and wife. The research found that while feminism tends to encourage wives to have their own autonomy, they miss the message found in Genesis 3:15 which can fracture the unity of husband and wife. Understanding the role of women will provide insight and contribute to the correct identity and position of the church as a bride before God.

This paper explores the profound lessons of the Qur’ān about equality and social justice, as well as how these lessons relate to promoting world peace. The goal is to clarify the fundamental ideas of the Qur’ān that support gender equality, economic justice, and human dignity while examining their applicability in the modern world. The study uses a thorough examination of Qur’ānic verses, closely examining particular allusions to social issues and their historical background to produce complex interpretations. One of the main goals is to determine the connection between social justice, equality, and world peace. The study recognizes and tackles widespread misunderstandings and historical obstacles that have impeded the successful application of Qur’ānic principles, even despite the rich Islamic tradition that places a strong emphasis on these values. Additionally, the paper evaluates the current obstacles to social justice advocacy and offers solutions. A thorough examination of the role of Muslim communities and leaders is conducted, emphasizing their obligations to advance social justice and peace worldwide. Furthermore, a comparative examination with alternative religious and ideological viewpoints is conducted to find points of agreement for interfaith communication and cooperation. The article concludes by making suggestions on how communities, governments, and legislators can incorporate the Qur’ānic teachings into real-world projects. It emphasizes the critical role that social justice and equality play in bringing about enduring world peace.

The aim of this article is to clarify Nedžad Grabus' claim that Muslims in Slovenia are Ramadan Muslims. The article shows how many Muslims in Slovenia choose to fast and presents the celebration of Ramadan Bayram in Slovenia. It also highlights the problem of consumerism during Ramadan, which helps to raise awareness of the holiday while distancing it from its very essence.

After the Iranian Revolution's success in 1979, authority transferred to Islamist factions, swiftly establishing a political framework predominantly grounded in the Shiite Islamic legal principles of the Twelve Imams. The emerging political structure and its Islamic proponents encountered unprecedented circumstances and challenges necessitating modern perspectives and interpretations. Nonetheless, traditional Shiite epistemological frameworks proved inadequate in providing scientific methods to address these issues. Consequently, a group of scholars among Muslim clerics and intellectuals surfaced, engaging not only in classical Islamic theological studies but also in exploring contemporary Western knowledge. This endeavour introduced a new outlook into Iran's theological discussions. This article aims to outline the emergence of a theological movement in Iran by examining the contemporary concepts deliberated by scholars like Mohammad M. Shabestari, Mustafa Malekian, and Mohsen Kadivar. Their Islamic hermeneutical initiatives have significantly contested conventional Shiite theology, despite its continuing dominance in the Islamic religious spheres within the nation. The article posits that the fresh theological ideas and concepts introduced by these three Iranian scholars have wielded substantial influence within emerging intellectual, academic, and university circles in Iran. Moreover, these ideas have extended beyond the confines of Islamic theological spheres, promoting a conciliatory atmosphere between Iranian Islamists and modernists.

From 1998 to 2023, Archbishop, Metropolitan and Cardinal of Zagreb Josip Bozanić delivered his Easter messages to the faithful each year on the occasion of the greatest Christian feast: Easter. After a brief exposition of each message in the first paragraph, in the second paragraph, the article systematically presents the vision of the Church outlined by Cardinal Bozanić. There are four main ecclesiological themes within which the Cardinal speaks theologically about the Church and presents his vision of the Church: 1. the origin and mystery of the Church; 2. the holiness of the Church and the sinfulness of its members; 3. the preaching activity of the Church and 4. the social activity of the Church. The Church is sent to transform this world with the power of grace and mercy from the risen Christ himself. Despite all the difficulties the Church is facing, and especially despite the sinfulness of its members, Cardinal Bozanić has a positive and optimistic view of the Church.

The purpose of the article is to provide one of the possible religiological interpretations of the theme of human dominion over nature, which is found in the Biblical text about creation in Genesis 1:1–2:3. The main thesis of the article is that the Biblical commandment to rule can be understood in the context of the sacralization of the profane. For this purpose, the article mostly relies on the theory of the sacred developed by Mircea Eliade and partly on Jan Assmann's thoughts on the totality of monotheism. Based on this, the article observes that biblical dominion can be seen on three horizons, which are primarily existential and concern man's religious experience. These are the horizon of the sacred, the horizon of the mythical and the horizon of the totality. The latter is particularly characteristic of the monotheistic perception of dominion and manifests itself as an uncompromising consecration of time, space and beings. These processes are often carried out through the biblical language of conflict, which can also take on violent meanings. Therefore, the article initially presents complex and often controversial nature of the concept of dominion on the example of ecological criticism, which accuses Genesis of an anthropocentric abuse of nature. Nevertheless, violent and exploitative rule is not the core of monotheism. This is discussed in the rest of the article, which is dedicated to Eliade and Assmann's religiological thought and shows that the goal of a religious person is to bring himself and all of creation closer to their transcendental origin. The biblical engagement with dominion is therefore not anthropocentric, but theocentric, and does not have as its motive economic or political totalitarianism, but rather the total sanctification of the world according to the paradigmatic model of the creation myth.

The existence of polyphonic forms within the liturgical music of the Roman Catholic and Orthodox Churches appears to be closely related to the domain of ecumenical dialogue. The appearance of polyphonic music in the liturgy, during the nineteenth and twentieth centuries, aimed to preserve the unique identity of both the nations and the Church within the given cultural context. The authors use a comparative analysis of the material gathered from both theological and musicological field. Using the example of church polyphony, the authors argue that ecumenical dialogue is also correlated with the issue of music in the liturgy and, consequently, with everyday life.

In recent years, several disputes between Orthodox churches over jurisdictional and politico-ideological matters have raised questions about Eastern Orthodoxy’s commitment to peace. However, as a Christian denomination, Eastern Orthodoxy is theologically centred around the fundamental Christian values of love and peace. To illustrate how Eastern Orthodoxy can inspire a life devoted to peace, this article focuses on Anastasios Yannoulatos (b. 1929), the current Archbishop of the Albanian Orthodox Church, whose life constitutes a concrete Eastern Orthodox example of peace. Firstly, Archbishop Anastasios’ life story and core theological ideas are presented, and secondly, his contribution to peace is briefly highlighted.

Spirit Christology has resonated within Anglican, Protestant, and Catholic theology. This is due to several limits of the traditional approach based on the formula of Chalcedon which have been highlighted since the 18th century. Entangling Christology and Pneumatology is regarded a promising solution to the notorious problem of explaining the person of Jesus Christ. In this paper, both the intentions and the challenges of Spirit Christology are being displayed. An important aspect will be to differentiate between two types of Spirit Christology: first, attempts to deepen and enrich the understanding of the traditional approach, and second, attempts to replace it. In recent theological discourse, both views are being expressed.

This paper explores the Apostle Paul's teachings on righteousness and justification, emphasizing forensic, covenantal, apocalyptic, and sacramental aspects of his theology. Analysing key passages in Romans and Galatians, it integrates insights from contemporary theologians Douglas Campbell, N.T. Wright, and Pope Benedict XVI. Central to Paul's theology is the concept of justification by faith and the transformative power of divine grace. This study highlights the theological richness of Paul's teachings, while also acknowledging their ecumenical potential. By synthesizing these perspectives, the paper offers a comprehensive understanding of Pauline righteousness and its enduring relevance in contemporary Christian life.

In the Bible and in various religions in general, odour appears in connection with ritual scents, offerings to God, devotion to God, the body odour of anointed bodies, and as a protective agent in the ritual fumigation of rooms. In religious texts, the deities are also described as having a pleasant smell. Incenses, which produce and spread a pleasantly fragrant smoke when burned and are used in religious ceremonies, can be divided into those of plant origin (frankincense, myrrh) and those of animal origin (ambergris), depending on the source of production. Frankincense and myrrh are the fragrances most frequently mentioned in the Bible, but they were also used in cosmetics and medicine due to their pleasant odour and disinfectant effect. Ambergris is not mentioned in the Bible, but its occasional ritual use in Christianity can be deduced from other sources. In addition to frankincense, the Bible also mentions other fragrant substances, mainly of plant origin (galbanum, mastic, cassia, cinnamon, aloe, cypress, sweet flag, saffron), various plant mixtures (nard, balsam), and mineral fragrances. On the other hand, the sacred texts also mention the stench, which is always associated with impurity and immorality. In the article, the author uses examples from the Bible to show the binary nature of odours according to their function.

Shibboleth is a special sociolinguistic category, denoting a functional communicative mechanism; a word, a phrase, or merely just a phoneme used as a test or a marker to identify people through their pronunciation. The term and the concept originate in a short passage in the Old Testament of the Bible, Book of Judges, chapter 12, verses 5 and 6 – called The Shibboleth incident – which describes a language trial administered by the Gileadites in order to identify disguised Ephraimites and kill them. Throughout history in different parts of the world, strikingly similar stories have emerged, set in comparable contextual circumstances of inter-ethnic bloodshed. In the article, a comprehensive folkloristic comparative analysis of various shibboleth accounts is presented, prompting a question if these stories are standalone narrative material; or if they are rather individual articulations (ecotypes) of an otherwise shared timeless migratory narrative folklore motif.

In the present research, we have analysed the differences between important global religious orientations in entrepreneurial intention, which the student population shows when making a career decision. Using quantitative approach, we investigated the influence of personal and environmental factors on students' entrepreneurial intention at a global level. 154,535 students from 52 countries participated in the survey. We examined and detected the different influences of individual factors on students' entrepreneurial intention in four observed groups: Buddhism, Christianity, Islam and individuals who do not belong to any religion. Important differences were detected between the groups, which can help state and religious institutions create their programs and activities to fulfil their mission. Our findings show that members of Islam have the strongest entrepreneurial intention. The lowest level of entrepreneurial intention was detected among students who do not follow any religion. In all groups, men express a stronger entrepreneurial intention compared to women. Among the members of Islam, we detected significant differences compared to the other groups, namely in the influence of the university environment, locus of control and subjective norms. Similarly, we found that the perceived level of inequality in society significantly shapes the entrepreneurial intention among Muslims and individuals who do not follow any religion, while there is no such influence among Buddhists and Christians. In addition to the above, the research findings also opened up several new questions, which we want to be the motive for further in-depth research.

In addition to printed books, Prekmurian Slovene language has a rich tradition of manuscripts (especially handwritten songbooks), which dates back to the 16th century. The preserved manuscript songbooks are mostly collections of religious, church songs; however, many mortuary songbooks can also be found. The first manuscript in Prekmurje was the socalled Prva Martjanska pesmarica (songbook), which was started by Protestants in the 16th century in the village of Martjanci (near Murska Sobota). The copyists included the songs from this songbook into their own manuscripts, and the songs spread everywhere between the Mura and the Raba. The tradition of songbooks continued in the 18th, 19th and 20th centuries. In the process of copying, various authors improved and added to the poems linguistically. Many of them were taken over by other authors in their printed prayer books and songbooks (e.g. Mikloš Kuzmič, Štefan Sijarto, Mihael Bakoš, Jožef Pustaj, Anton Števanec). Today some manuscripts are kept in archives or libraries, while others are still in private ownership. Several manuscripts were never recovered.

The article deals with presenting written sources about the Slovenian evangelical priest Blaž Berke and his handwritten hymnal in Prekmurian language in Hungarian and Slovenian (from the 18th to the 21st century). These sources provide some insight into Berke's life, although they do not give us enough information, only some basic but incomplete life data. Other sources or professional literature focus on the pastoral, preaching, and literary work of Blaž Berke, which he carried out in today's Prekmurje and Hungary. In these analyses, we can see his importance in the religious life of Protestant Hungarian Slovenes and the significance of his songbook in the literature of Prekmurje.

Religionshermeneutikk: Forståing i ei polarisert tid av Øystein Brekke, professor ved OsloMet, lanserer et nytt vitenskapelig paradigme for religions- og livssynsfaget i skolen. Etter Brekkes oppfatning trenger RLE-faget en livssynsåpen ontologi for å kunne tilby kritisk, pluralistisk og humanistisk danning på det verdimessige og livssynsmessige feltet (s. 49). Brekke utvikler sine resonnementer med utgangpunkt i to såkalte diskursive makttekster, Bengt-Ove Andreassens Religionsdidaktikk: En innføring (2012/2016) og Ingvild S. Gilhus og Lisbeth Mikaelssons Nytt blikk på religion (2001). Ifølge Brekke er den religionsvitenskapelige didaktikken Andreassen står for, et symptom på grunnleggende vitenskapsfilosofiske misforståelser som han mener har forplantet seg som normalvitenskap innad i norsk religionsvitenskap (s. 64). I den forbindelse fremmer Brekke synspunktet at teologien er en ressurs for RLE-faget, fordi teologien har lang erfaring med å gjøre rede for og håndtere sin egen partiskhet og posisjonalitet (s. 233–34). I dette bokessayet reiser jeg spørsmålet om Religionshermeneutikk bidrar til en polarisert forståelse der teologien, sammen med filosofien, skal redde skolen fra den religionsvitenskapelige religionsdidaktikken. Brekke kritiserer religionsvitenskapen for en opposisjonsfaglig selvforståelse, men uten at han gir plass til en selvkritisk refleksjon over det jeg vil betegne som teologiens inklusjonsfaglige selvforståelse. Jeg tror ikke religionshermeneutikk vil bli den nye betegnelsen som overtar for religionsdidaktikk, men jeg er ganske sikker på at Brekkes bok svekker synspunktet at religionsvitenskap bør være religionsdidaktikkens primære eller eneste legitime basisfag.

Den religiøse skillelinjen er sentral i Lipset/Rokkans politiske skillelinjemodell, for å forstå framveksten av politiske partier i Vest-Europa. Politiske skillelinjer knyttet til religion er svekket. Blant de skandinaviske landene har Norge tradisjonelt hatt den sterkeste religiøse skillelinjen. Artikkelen undersøker hvordan religion er en del av en annen politisk skillelinje, knyttet til kultur, eller tradisjonelle kontra liberale verdier, og drøfter også sammenhenger mellom religiøs praksis, tro og tilhørighet og syn på innvandring, samt kollektiv identitetskonstruksjon, fremmet på ulike vis av Sverigedemokraterna og danske myndigheter, som de mest tydelige eksemplene fra Skandinavia. Artikkelen forklarer de ulike spenningene knyttet til religion, inkludert hvordan noen inkluderer religion i argumenter for innvandringsbegrensning.

Mange kristne anser den gylne regel som en nyttig guide i etiske spørsmål. Innenfor nordatlantisk moralfilosofi og teologisk etikk, derimot, gikk den gylne regel av moten i kjølvannet av Immanuel Kants kritikk av regelen formulert på slutten av 1700-tallet. Denne artikkelen diskuterer rekkevidden av hans kritiske bemerkninger. Kants kritikk var rettet mot en bestemt tolkning av den gylne regel. En vurdering av kritikken vil derfor måtte diskutere denne tolkningen. Jeg bruker Derek Parfit sin diskusjon av Kants tolkning som en ansats til å formulere en tolkning av den gylne regel som jeg mener vi fortsatt kan gjøre konstruktiv bruk av i kristen etikk. Jeg argumenterer for at den gylne regel bør forstås som et metaetisk multipartiskhetsprinsipp som pålegger oss å vurdere handlinger med hensyn til enhver posisjon som er berørt.

Denne artikkelen anlegger et pastoralteologisk og profesjonsteoretisk perspektiv på presters selvstendighet og samarbeid i gudstjenesten. Problemstillingen er: Hvordan sammenholder prester sin autonomi med involvering av andre i gudstjenestearbeidet? Det empiriske materialet består av fire gruppeintervjuer med totalt 16 prester. Analysen viser at prestene har stor refleksiv autonomi i gudstjenesteforberedelsene. De bærer ansvaret for gudstjenestegjennomføringen og involverer andre, men peker på at menighetsråd og ansatte med fordel kan ta mer ansvar og initiativ. Videre erfarer prestene manglende tid til å involvere frivillige. Prestene tar fagansvar og bruker autonomien til å finne pragmatiske løsninger, men utøver i liten grad et ledelsesansvar som prioriterer utviklingen av langsiktige involveringsstrategier.

Humans with all their attachments seem to increasingly emphasize that humans are basically very complex creatures. This research aims to re-examine the points of contact and differences in the views of John Locke and Thomas Hobbes regarding human nature and explore the extent of their relevance to contemporary humanitarian issues. This research is library research using a comparative study model, with several methodical elements such as interpretation, internal coherence, holistic, comparison, and description. The results are 1) Locke and Hobbes' ideas have fundamental similarities in the state of nature and the social contract, namely natural rights that are inherent in every individual and require another authority for the common good; 2) Locke and Hobbes' ideas also have differences. Each other in natural conditions and the social contract, namely the source and form of authority or legitimacy that is formed, and 3) both become the main pattern in the development of the concept of government or state related to humanitarian issues such as human rights, freedom and authority.

This research article aims to present a critical study on the comparison between the concepts of nāma-rūpa and Cartesian dualism. Nāma-rūpa is a human metaphysical and epistemological concept in Theravāda Buddhism that divides the human self into non-material (nāma) and material (rūpa) aspects. Cartesian dualism, on the other hand, is a human metaphysical concept proposed by René Descartes that also separates the aspects of human self-formation into non-material (res cogitans) and material (res extensa) components. This research article was conducted using the critical comparison method. Despite the same dualistic perspective, this study found that there are significant differences between these two metaphysical concepts. In the context of nāma-rūpa, it is found that the material and non-material aspects of human substance are in a constant state of change due to the influence of Tiḷakkhaṇa (Three Universal Characteristics or Laws) in Theravāda Buddhism. These characteristics or laws encompass Aniccā (Impermanence), Dukkhā (Suffering), and Anattā (Not Self). Therefore, it is impossible to locate the "I" or "self" as understood in Cartesian dualism, which posits the cogito (the "I who thinks") as something that truly exists.

One of the characteristics of Toraja society is social stratification which is culturally legitimized. In social and cultural life there is a gap between Tana’ Bulaan (noble class) and Tana’ Bulaan (lower class). This article aims to find the roots of these social disparities and offers a theological solution based on Cosmic Christology as a consolidation effort. This research uses descriptive qualitative methods by collecting data through observation and interviews. Social inequality is often culturally legitimized through the mythology of the Creation Story. However, this social phenomenon also has its roots in economic factors. Understanding Cosmic Christology can be an inspiration for efforts to promote the harmony and togetherness of the two social strata. The essence of Jesus is as a powerful God and also as a human and a servant. Jesus, whose essence is God, does not intimidate or look down on humans, who are His essence.

This research discusses the importance of relevance logic in Christian apologetics for constructing logical and certain arguments. The background of the study is based on the challenges in the field of Christian apologetics in formulating a logical and certain system of arguments. The purpose of this research is to examine how relevance logic can be applied in Christian apologetics to build strong and effective arguments. The research findings were obtained through a literature review using a qualitative method, covering several related sources such as the Bible, articles, and books. The significant finding (novelty) offered by this research is that relevance logic can serve as an alternative in formulating valid and logical theological arguments in the field of Christian apologetics. Moreover, the presence of relevance logic in Christian apologetics can facilitate others in understanding the principles of the Christian faith presented through apologetic activities. Finally, relevance logic is an essential tool in Christian apologetics that can help Christians (apologists) defend their faith in a more rational and effective manner.

The positivistic style in the development of science in the modern period resulted in the dichotomy of science and religion and the loss of moral values, giving rise to many wars. In this case, religion is considered a moral control that maintains social harmony. This research aims to discover the relationship between social science (as a form of scientific knowledge) and religious science, as well as efforts to shape the relationship between the two. This research is a library research study using the Titus epistemological approach. This research found that firstly, the objects of study in social science and religious science are compatible with humans and their environment, even though in religion the object of study is physical and metaphysical, while in social science the object is based on reason and empirical. Second, the research methodology of social science is different from religious science except in the case of hermeneutics. Third, the concept of validity between the two is different. From these three findings, it can be concluded that the ‘dialogue’ relations between social science and religious science in terms of epistemology is in humans and their environment, and the existence of hermeneutics in its methodology.

The situation of Indonesian society on the threshold of the third millennium, feels so anxious. The level of violence in society is quite high. Various kinds of riots, looting and crime was alarming. Among the various riots that reason, including a number of riots and violence that were pitched inter-religious hostility. There is no more reason to superficially say that there is no problem between the religions with the fact that there, especially the riots in the Moluccas and in particular in the Kei-Southeast Moluccas. What is interesting is nevertheless the enormity of the violence, specifically in Kei, conflict can be resolved quickly than in the areas of inter-religious conflict in Indonesia. This is due to the cultural influence is so strong for the people of Kei. This study will examine the importance of inter-religious dialogue with religion and local wisdom culture approach in Kei. The local wisdom of Kei culture as a basic character for preventing social conflict between religions. In analyzing the data, this study uses a qualitative approach and literature study. The results of this study indicate that inter-religious dialogue with the Kei religion and culture approach is a relevant solution for the diverse Kei society.

This paper aims to investigate history, analyze concrete cases, and provide an in-depth look at whether and how women can play leadership roles in the Church. The method used in this research is a literature study. The case study method was also used with Sr Ann Rose Nu Tawng from Myanmar as the subject. The important result of this research is that women's leadership in the Church has a very vital function. In fact, women's leadership has various characteristics and advantages that cannot be replaced by men. Church history has proven that. Finally, the conclusion of this paper is that women should be given more opportunities and trust to take on leadership roles in the Church for the good of the Church itself.

Banking and risk are synonymous concepts. The risk concepts for both conventional and Islamic banks are broadly similar, and liquidity risk is among the most important risks that all banks are exposed to. The management process of liquidity risk, which arises when banks do not have enough assets to meet their liabilities at maturity, may differ in conventional and Islamic banks. This study aims to present a comparative analysis of the liquidity determinants of conventional and Islamic banks operating in Turkey. Using the data of 3 Islamic and 17 conventional banks for the period between 2011Q1-2022Q2, the analysis, which also aims to see the short and long-term effects, concludes that the determinants of liquidity risk for conventional and Islamic banks are largely similar. However, the liquidity of Islamic banks is more sensitive to bank-specific variables. The findings showed that Islamic banks, which cannot use all of the conventional liquidity management tools in the liquidity management process for different reasons, have to hold higher liquid assets than conventional banks in the short term, even if they are balanced in the long term.

Integration in financial markets offers opportunities for free flow of information and capital for international investments. However, this also poses challenges for maintaining effective international portfolio diversification due to heightened market correlations. This study aims to analyze the diversifying potential of Islamic financial assets and undertake a dynamic analysis of their correlation with volatility indices. In this context, the study explores the interaction between the Dow Jones Islamic Market Developed Markets Quality and Low Volatility Index (DJIDVI) and such volatility indices including the CBOE Volatility Index (VIX), CBOE Oil Volatility Index (OVX), CBOE Gold Volatility Index (GVZ), and Euro Currency Volatility Index (EVZ). The Dynamic Correlation-Multivariate Stochastic Volatility (DC-MSV) model is employed to assess of how volatility shocks in one asset influence the volatility of others. The findings reveal that DJIDVI demonstrates the highest volatility clustering among the considered series. Moreover, DJIDVI exhibits mutual interactions with VIX and EVZ, and shocks increasing DJIDVI volatility also contribute to heightened volatility in VIX and OVX. Notably, the correlation between DJIDVI and volatility indices is influenced by global events. The study emphasizes the enhanced predictability of DJIDVI and its negative correlation with other series establishing its potential as a diversifier. The findings of this study contribute to advancing the understanding of international portfolio diversification emphasizing the importance of incorporating Islamic financial assets.

The metaverse, a virtual universe in which individuals and companies can interact, has become of paramount importance in China in recent years. While the metaverses are still in their infancy, there has been a growing interest and influx of capital into these universes. Shariah-compliant corporations have been gradually attracting significant funds from Islamic countries, given the growing strong engagement and trade. Similarly, metaverse corporations have been gaining significant sizes in the Chinese market and have become cornerstones of the investment landscape. For Islamic investors, questions arise whether these new metaverse corporations provide better returns given the massive hype and media attention they have attracted, and whether a portfolio investment into these corporations deliver the benefits promised. The article provides a comparative analysis between Chinese Islamic metaverse and Shariah-compliant enterprises, where all enterprises have either A or H-shares. The performance analysis over a timespan of 10 years demonstrates that the most optimal portfolios have similar expected returns while general Shariah-compliant enterprises provide significantly lower risks as compared to the metaverse ones. This implies that Shariah-compliant enterprises provide significantly more value for the risk they are attributed and are more sustainable.

This study examines the financial implications of religious restrictions by analyzing how changes in the Shariah compliance status of stocks affect their price and trading volume. Employing the market model in an event study approach and using data from Malaysian firms between 2000 and 2016, the study focuses on 30 announcements from the Security Commission Malaysia’s List of Shariah Compliant Securities (LSCS), resulting in 370 additions and 284 deletions from the compliance list. The findings indicate that the inclusion of stocks in the compliance list generates longterm demand driven by Islamic institutional and Muslim retail investors, leading to a permanent increase in abnormal returns and trading volume. Conversely, the removal of stocks from the compliance list induces short-term negative abnormal returns and increased trading volume, reflecting selling pressure. These results contribute to understanding the financial consequences of religious restrictions, highlighting the influence of Shariah compliance on stock market performance and investor behaviour.

The aim of this study is to evaluate the Islamic banking sector with the help of financial performance criteria and to reveal whether the sector is sustainable or not. The sustainability analysis uses the latest unit root tests that take into account Fourier expansions. The study uses unit root tests, which are generally used to analyze the sustainability of public debt, with updated versions that differ from the literature and with the help of financial performance indicators of the banking sector for sustainability analysis. The study uses the data of the Islamic banking sector operating in the member countries of the Gulf Cooperation Council (GCC) for the 4th quarter of 2013 and the 2nd quarter of 2022. The quarterly data of “ROA, ROE and Net Profit Margin” are considered as financial performance indicators for sustainability analysis. Although the results of the empirical analysis show different results for each of the financial indicators of Islamic banking in the analyzed countries, in general it shows that the Islamic banking sector operating in all GCC countries except the UAE is sustainable in terms of the financial indicators used in at least one category. These results show that the development of Islamic banking is real and promising for the future. Therefore, the development of projects that contribute to the development of the Islamic financial sector and the support of this sector is an important responsibility for the relevant parties. It is expected that these results will provide important signals to the policymakers of the respective countries and contribute to the healthy development of the Islamic banking sector.