Search Results (22)

The centrality of disruption as a graced moment of awakening social imagination to a new dawn where human flourishing becomes a possibility ought to be the focus of the church’s praxes of sacramental rituals. In fact, Christianity is itself a religion of disruption. The God–human reality that manifests itself in Jesus Christ is itself a graced disruption. God chooses to disrupt the familiar world of fallenness and thus offers God-self as a mediating gift that reorients creation to a new way of being that transcends the familiar orientation towards sin. Disruption, as an existential phenomenon, is not alien to the human condition. In fact, all aspects of human life are saturated with disruption. In fact, grace is itself God’s disruptive intervention in human history. Since creation embodies the goodness of God, creation can be said to be a sacramental symbol of disruption. In a social world where racism and other structures of marginality operate, victims of such marginalities embody in their existence the disruptive grace that can transform such a society. Black bodies are loci for encountering the disruptive grace intended to end the vice of racism. They also serve as the loci for the church to imagine a new way of being a sacrament of disruption in the world because of their existential proximity to the historical realities defining the life of Jesus Christ as a victim of the hegemony of empire. This work shows how black bodies can help foster a new imagination of the human in our contemporary world where systems of marginalization continue to shape human life in general. It attempts to address the following question: how can one conceive of black bodies in a world defined by systems of erasure that directly affect black persons and their embodied agencies? To do this effectively, this work appropriates a constructive theological approach that grounds itself in an interdisciplinary discourse with the intent to argue that to speak of the human person is to instantiate a polyphony of insights: insights that appeal to an ethical consciousness that is defined by altruism. Full article

A pastor and academic theologian is invited to perform a devotional service at a marksmen’s festival in a small German village. Unaccustomed to this kind of festive culture, he also finds himself confronted with theological and ethical questions: Is it possible to provide a place of shooting with rifles and pistols with a prayer service and thus shape it liturgically as a place of God’s blessings? One could also ask: is it not necessary for theology to engage with communal forms of festivity, not just theoretically, but performatively, if Christianity itself is fundamentally festive? According to practical-theological reasoning, occasional services, i.e., celebrations of life rites, accompanying liminal situations and transitionary events of human life are growing in variety and importance and “new occasional services” are being developed. Also, the church and (public) theology continuously search and find their role in civil society. After all, there are many life situations in which God’s blessing should be clothed in a festive garment. But in which way is the marksmen’s festival to be considered? Two theologians explore these questions—autoethnographically and theoretically—and thus shed light on the marksmen’s festival as a theological topic. Full article

In recent years, civic space has been deteriorating in many countries in Southeast Asia, and there is an urgent need for a more proactive and mindful civic agency to foster a humane society. Drawing inspiration from Dietrich Bonhoeffer’s concept of divine mandate, this paper proposes a public theology within an authoritarian regime, namely Myanmar. It explores divine mandates as essential for protecting civic space, advocates for Christian discipleship as a means of civic agency, and sparks moments of possibility by recognizing the hidden God in times of suffering. This paper highlights that an ethic of responsibility towards others lies at the core of divine mandate. It encompasses being an agent of direction, memory, linguistic self-consciousness and transformation. Full article

Today’s youth navigate a complex balance between traditional and modern values in a changing world. In this context, education plays a crucial role in transforming society and promoting values that align with the Sustainable Development Goals, such as justice and equality, with Ethics and Christianity supporting these principles. Moreover, Physical Education (PE) is highlighted as a tool for promoting moral development and social inclusion; however, gaps exist in studies focusing on the integration of Ethics and Christian values in PE and sports. The aim of this study was to evaluate the impact of an intervention in the subjects of Ethics and Christianity on social responsibility among university students in PE Sciences. The design of this study was quasi-experimental with quantitative pre- and post-test measures and three groups (one Control Group). The sample comprised 95 students who responded to the University Social Responsibility Scale. Experimental Group 1 participated in Christianity class, and Experimental Group 2 in Ethics class. A Mann–Whitney U, Wilcoxon test, and ANOVA were used. The effect associated with the group variable was confirmed. We have partially affirmed that ethical and religious intervention positively influences students’ perception and practice of social responsibility. Future studies should explore pedagogical models that effectively enhance social responsibility among university students. Full article

This study explores the ethical dilemmas in contemporary Igbo Christian marriages as couples navigate the interaction between modernity and cultural identities. Marriage in traditional Igbo society is entrenched in strong cultural and religious values. However, Christianity and modernity have brought new dynamics to this institution in contemporary times. This paper, therefore, examines the influence of Christianity and modernity on Igbo traditional marriage, discussing ethical dilemmas arising from these influences. It specifically addresses areas where the traditional Igbo practices often clash with Christian doctrine and modern ideals, such as Igbo communalism, gender roles, family obligations, and marital expectations. The study also highlights strategies for resolving these dilemmas, including effective communication, cultural adaptability, and external support systems. Utilising a qualitative case study and descriptive–analytical methods, the research provides invaluable insights into the emerging dilemmas in Igbo marriage, offering a nuanced understanding of how individuals and communities can navigate these ethical complexities in a fast-shifting world. This work contributes to the broader discussions on cultural identities, religious practices, and ethical challenges in modern times. Full article

In recent years, the number of Chinese Christian organizations in Europe has grown considerably compared to other overseas Chinese community organizations. They can mobilize transnational networks and resources to expand religious space in host societies and form a highly visible social force. Although the rise of early Christianity in the Western world has been considered an outcome of inherent religious strength, especially in terms of its central doctrines and religious ethics, this article suggests that in the diasporic Chinese world where Christianity constitutes a non-indigenous religious tradition, social relatedness based on native place, family, and kinship ties provides a more useful context for understanding its dynamic expansion and cross-regional transmission. Drawing on anthropological fieldwork conducted in Europe among overseas Chinese Christian traders and entrepreneurs, this research seeks an alternative framework for understanding the religious-cultural dynamics of Chinese Christianity in the context of transnational migration. Full article

The Agenda provided by the SDGs (Sustainable Development Goals) represent an opportunity to eradicate poverty, preserve the planet, promote peace, and develop a more prosperous society. This global horizon is reinforced by the religious proposal of the Encyclical “Laudato si”, in which Pope Francis reflects on the anthropological, social, and spiritual repercussions of the interaction of human beings with their environmental reality. With the term integral ecology, the Catholic leader proposes processes to put an end of poverty, exclusion, and environmental degradation. This research aims to explore the cornerstones and application of the SDGs and integral ecology in the framework of the Catholic university. The study brings Agenda 2030 into dialogue with the Christian ethical perspective of human development and integral ecology by showing their complementarity. It develops the inclusion of the SDGs and integral ecology objectives in the mission and strategic plan of the Catholic university. For this reason, an action plan is projected in which the values of sustainability are transversally structured in the diverse areas of the university, such as governance, teaching, research, transfer of knowledge and social impact, extracurricular activity, green procurement, infrastructure, energy, waste, water, and mobility. Full article

This study discusses theological assertions concerning the public role of religion in post-secular societies. In the context of religion’s renewed emergence in the public sphere, it is being called upon to overcome the beliefs of individual and private realms and actively assume the role of a participant in the common goal of a better society. Religion, in this context, is not confined to the personal sphere but is recognized as a crucial participant in shaping a more desirable societal landscape. Religion holds the potential to renew the spirituality of citizens, foster a sense of belonging, and contribute to the formation of social ethics. In response to these circumstances, Christianity is engaging with a new theological methodology known as public theology, proposing a public role for the church and advocating for the public participation of Christians. This study aims to propose public roles for the church and theology in post-secular societies. Full article

This study explores the ways in which a ban on ancestral rites influenced Korean Christianity. Ancestral rites are religious ceremonies that form the most critical social basis of Joseon, a Confucian society. First, the Korean Catholic Church was the first to oppose ancestral rites. Catholics created a new social and ethical resonance in Joseon society but had to endure tremendous persecution. Second, Protestantism was introduced when Joseon society was the most confused. Protestant missionaries banned ancestral rites, and Korean Protestants accepted them. Gradually, they interpreted it and embodied it in their faith. The ban on ancestral rites contributed to the formation of Korean Christianity. This laid the foundation for Christian social ethics and Hyo (孝, Xiao (Chinese pronunciation), filiality) theology. It has expanded into various fields, such as systematic theology, biblical studies, practical theology, and liturgical practice. Thus, this study examines how the ban on ancestral rites in Korea had a profound impact on the contextualization of Korean Christianity. Full article

Prior research has examined the relationship of religiosity to aspects of business risks, notably, the ethical environment in which business firms operate. Religiosity is connected to economic factors and societal factors. This study examines the relationship of religion-based ethics, specifically Judeo-Christian ethicality, in a country (measured by Judeo-Christian presence as a proportion of the population) to economic freedom, economic activity, gender equality, social progress, and corruption. Modern business firms, in efforts to embrace diversity, accommodate cultural factors such as religiosity, particularly so in multinational operations where diverse religions will be encountered. Findings show that Judeo-Christian ethicality has a positive relationship to factors connected to a society’s sustainable business culture—that is, more economic freedom, higher economic activity, improved gender equality, better social progress, and lower corruption. Full article

While Christianity is growing worldwide, especially in various forms of charismatic and Pentecostal churches, membership in the Protestant churches and in the Catholic Church are declining throughout Europe. A theology for the church of the future, particularly a theology for pastoral ministry, needs an understanding of the church that is at once relevant to practical pastoral ministry and congregational work as well as awareness of the processes of change and upheaval. This paper argues that there is a need for a contemporary theology of diaspora. At the center of this paper is the question of how God can be spoken of in a theologically responsible way under present conditions without dissolving all theology into anthropology and ethics. The crisis of faith in modern Western secular societies is essentially a crisis of the language of faith. Theology in crisis and a theology for times of crisis—both have the task of waiting: waiting for God’s new entry into the world, for his coming, and for him to speak to us in a new way by making the language of the biblical tradition speak and appeal to us anew. Such a theology for times of crisis is precisely not resigned, but highly expectant, as can be learned from Dietrich Bonhoeffer. Full article

This paper explores the political debate on student loan forgiveness from a religious (Christian) ethical perspective. In so doing, I answer the three specific questions. First, what are the prospects and limits of different political approaches to the issue? Second, what are the structural or ideological backgrounds that have given birth to the student loan crisis, but are not fully addressed by the president’s executive ordering? Last, what is the Christian ethical response to the issue, and how could it be theologically justified? Answering these questions, I argue that it is time now for American society to reckon with the neoliberal economy of debt that has relentlessly undertaken every aspect of our social and political lives. I also contend that student debt should be regarded as a form of social gift offered by society to the future generation. Full article

In this article, we present the concept of the participation and responsibility of individuals in the sustainable development (SD) of the world from a Christian ethics point of view. The Christian ethics perspective is based on the biblical command to care for and protect creation. Nevertheless, errors have been repeated throughout history because of a misunderstanding of human responsibility for what has been entrusted to man from the beginning. The article explores not only these mistakes, but also the concept of a properly understood individual responsibility from the point of view of Christian ethics. The ideal from the perspective of Christian ethics is followed by our own qualitative research. The research sample consists of 120 young adults. During the research, the perception of a person’s individual responsibility tasks for SD is explored from the perspective of university students. The research findings answer the question of in which of the four areas of SD do respondents see the needs of their participation the most. The findings of the research also indicate the importance that the young respondents allocated to all four areas of SD, which were clearly defined by The National Strategic Document on Sustainable Development in Slovakia. Furthermore, we recorded a total of 12 main areas that the respondents considered to be important tasks of man for the world and its SD. We also evaluated the qualitative findings in the group of young adults that confirm the perception of each student’s individual participation and responsibility for the SD of society and the physical world. Full article

The inspiration to write this article was provided by the assessment made by Joseph Ratzinger/Benedict XVI: man of the Western civilization is undergoing a deep spiritual crisis. Therefore, conversion, a breakthrough, or spiritual renewal is absolutely necessary. Without this renewal, humanity will become a victim of its own thinking, wanting and acting. As I search for a philosophical description of the breakthrough postulated by Benedict XVI, I refer to the original philosophical and religious thought of Polish philosopher Józef Tischner, who presents the question of the breakthrough at the anthropological-axiological level, where he exposes the issue of interpersonal correlation. The basis for the permanent existence of this correlation is man’s ethical awareness grounded in the ethic of dialogue. This grounding is particularly important, because it is a guarantee for overcoming internal and external threats to the existence of a religious community. Tischner presents the issue of this grounding against the background of the secularization of Western society. By distinguishing relative secularization from radical secularization, Tischner provides an insightful analysis of the phenomenon of the apparent and the true sacrum. For a real breakthrough, only the true sacrum, which Tischner believes to appear at the level of the Christian sanctum, is of primary importance. He understands sanctum as holiness grounded in goodness. It is holiness that is the real key to overcoming man’s multiple crises at the level of his thinking and religious life, at the level of both his private and social life. The presence of sanctum in human life constitutes, in Tischner’s view, the very core of the breakthrough and an expression of the important significance of religion in both individual and social human life. According to Tischner, it is owing to the presence of sanctum, i.e., that which is absolutely good, that man does not have to fall into the trap of post-secular thinking. For post-secularity, as Tischner believes, seeks ways to overcome the tension between the secularized world and the world of religion only in renouncing, for epistemic reasons, the absolutization of secular reason. In his opinion, however, this is not enough for believers and non-believers to follow a common path of cultivating the heritage of universal principles and values, historically expressed mainly in religious life. Only the capacity for selfless kindness can serve as the basic condition for both believers and non-believers to understand and preserve this heritage. Full article

Times of crisis push human beings, a clannish creature, to retreat into closed societies. Anthropologically, this can be explained with concepts such as pseudospeciation, group narcissism, or parochial altruism. Politically, the preference for closed societies results in our modern world in nationalism or imperialism. Henri Bergson’s distinction between static and dynamic religion shows which type of religion promotes such tendencies of closure and which type can facilitate the path toward open society. Bergson rejected nationalism and imperialism and opted for an open patriotism with its special relation to dynamic religion. Dynamic religion relativizes political institutions such as the state and results today in an option for civil society as the proper space where religions can and must contribute to its ethical development. It aligns more easily with a counter-state nationhood than with a state-framed nationalism. Whereas Bergson saw in Christianity the culmination of dynamic religion, a closer look shows that it can be found in all post-Axial religions. Martin Buber, Mohandas Gandhi, Leo Tolstoy, Abul Kalam Azad, and Khan Abdul Ghaffar Khan exemplify this claim. After World War II, Catholic thinkers such as Jacques Maritain or Robert Schuman by partly following Bergson chose patriotism over nationalism and helped to create the European Union. Today, however, a growing nationalism in Europe forces religious communities to strengthen dynamic religion in their own traditions to contribute to a social culture that helps to overcome nationalist closures. The final part provides a positive example by referring to the fraternal Catholic modernity as it culminates today in Pope Francis’ call for fraternity and his polyhedric model of globalization that connects local identity with universal concerns. Full article