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In the late Qing Dynasty, religious periodicals by Western missionaries were made legal in China, and subsequently became an important manner of their missionary cause. Among them, Child’s Paper 小孩月报 (1875–1881) by John Marshall Willoughby Farnham, a Protestant missionary from the United States, endeavoured to convert child readers by carrying children’s stories of moral and emotional education. By concentrating on the educational elements of Child’s Paper, this article inspects how conversion was achieved via the intertextual interpretation of Christian doctrines within these educational elements. Specifically, how the image of little Christians and urchins, respectively, represents salvation and redemption in Christian morals. This article holds that the missionaries’ stress on the authority of Christian discourse in the education of Chinese children makes evident an increasing emphasis on the reformative effects of Christianity on Chinese children. Moreover, the conversion-education efforts by missionaries also construed helping Chinese children gain a cross-cultural perspective on Western religion, and arguably inspired later Chinese intellectuals’ to create newspapers for the purpose of the pre-primary education of Chinese children.

In the late Qing Dynasty, religious periodicals by Western missionaries were made legal in China, and subsequently became an important manner of their missionary cause. Among them, Child's Paper 小孩月报 (1875–1881) by John Marshall Willoughby Farnham, a Protestant missionary from the United States, endeavoured to convert child readers by carrying children's stories of moral and emotional education. By concentrating on the educational elements of Child's Paper, this article inspects how conversion was achieved via the intertextual interpretation of Christian doctrines within these educational elements. Specifically, how the image of little Christians and urchins, respectively, represents salvation and redemption in Christian morals. This article holds that the missionaries' stress on the authority of Christian discourse in the education of Chinese children makes evident an increasing emphasis on the reformative effects of Christianity on Chinese children. Moreover, the conversion-education efforts by missionaries also construed helping Chinese children gain a cross-cultural perspective on Western religion, and arguably inspired later Chinese intellectuals' to create newspapers for the purpose of the pre-primary education of Chinese children. [ABSTRACT FROM AUTHOR]

The Xizi Pagoda (惜字塔) is a form of traditional religious building used for burning "Paper with Characters (字纸)", worshiping the gods, praying for blessings, revitalzing culture, and it is also an important material embodiment in the process of the development and evolution of religion in China, carrying China's unique "Scholarly Culture (书香文化)". This paper is the first study of the philosophy of religion of Xizi Pagodas (a vernacular stone religious architectural landscape). The research of the representative Xizi Pagodas in different parts of Hunan province were carried out to analyze the origin of Xizi Pagodas, cultural rituals, modeling paradigms, decorative art, and to explore the traditional Chinese religious and philosophical thoughts embedded in Xizi Pagodas through relevant literatures. The results show that Xizi Pagodas contain the religious concepts of "Confucianism, Buddhism and Taoism (儒释道)": the emergence of Xizi Pagodas is connected to the development of Confucianism; Xizi Pagodas incorporate Buddhistic thoughts and inherit architectural features of Buddhist Pagodas; and the "Xizi (惜字)" ritual and images of deities on Xizi Pagodas are associated with Taoism. At present, the number of Xizi Pagodas is decreasing, and the remaining ones are in a serious state of dilapidation and disrepair, and the "Xizi" Culture is gradually being forgotten and fading away. This paper enriches the relevant research on the Xizi Pagodas and the "Xizi" Culture. [ABSTRACT FROM AUTHOR]

Research about spirituality has grown widely in the past decades and the interest in health care is also evident in Portugal. This literature review aims to identify and to characterize Portuguese theses, dissertations, and papers about spirituality in health, and to provide a systematic overview of the knowledge concerning this subject. The search was conducted in February 2017 and updated in January 2018. Four independent reviewers screened and analyzed all citations, and a total of 76 results were included. Publications started in 2002 and include master degree dissertations (n = 37), scientific papers (n = 31), and PhD theses (n = 8). Papers were published in 24 national and international journals. Most papers were psychology- and nursing-related and had a quantitative design (n = 55). Samples were mostly composed of patients living with a chronic disease (n = 20) or elderly (n = 11). The Spiritual Well-Being Questionnaire (SWBQ) was the most used tool. A multidisciplinary approach is regarded as foundational in implementing spirituality in the provision of health care and the results underline the interest on this topic from other disciplines rather than nursing. Further studies must provide a deeper understanding of spirituality in children, adolescents or families’ perspective bringing new insights to advanced health practice.

Colonial ideologies reduce nature to a repository of extractable resources and portray the Indigenous communities' religious understanding of nature as primitive and unscientific. Decolonization foregrounds the silenced Indigenous epistemes that critique exceptional human paradigms of colonial modernity. This paper examines how traditional religious rituals function as a method of decolonization and discusses their exclusion from Western academia. It focuses on Kantara's cinematic representation of the Indigenous ritual of Bhoota Kola and the worship of forest deities, Panjurli and Guliga, in the coastal areas of southern Karnataka and Kerala. These rituals emphasize the agency of the environment, where the forest, humans, and deities are porous and permeable. This non-anthropocentric understanding of humans questions the dominance of the secular narratives of posthuman theories in Western academia. Rituals foster ecological behaviours and highlight multispecies relationality, providing alternatives for sustainable futures. In emphasizing Indigenous religious practices, the paper undisciplines the Eurocentric study of religion and questions the disciplinary boundaries between scientific thought and Indigenous knowledge. Thus, this paper argues for the inclusion of regional cinemas from the Global South in Western academia to foreground Indigenous epistemes that undiscipline the study of religion and science. [ABSTRACT FROM AUTHOR]

This article, titled "Introduction to the Soundscapes of Religion," explores the relationship between sound, music, and spirituality in various religious traditions and cultural contexts. It discusses the role of sound in evoking unique feelings and leading individuals to spiritual realizations. The article includes ten papers that cover topics such as the sounds of mountains, Romani communities, academic institutions, Christian churches, private chapels, and landscapes. The papers also discuss the interplay between senses, emotions, spirituality, and religious experiences. Overall, the article provides a comprehensive examination of how sound influences religious life and the perception of the sacred. [Extracted from the article]

Religion can often be very influential in the political system and political actors frequently take advantage of the leverage that it provides. In the Zambian case, Christianity in particular plays a crucial role in politics and policymaking, dating from the pre- to post-colonial era. Around 1880, Zambia, then Northern Rhodesia, became a British colony and, at the same time, Christianity was introduced within the context of the European culture. Later, 27 years after independence, Zambia was declared a Christian nation, and all Zambian political leaders have embraced Christianity as the nation's identity. Thus, Christianity plays a critical function in Zambia's political sphere. The main aim of this paper is to critically examine how Christianity seeks to direct the political agenda in Zambia's national politics. It demonstrates the interplay between church and state relations linked to how the state seeks to govern the nation in a Godly manner and the implications on public policymaking in Zambia. This paper explores a multifaceted analysis of the existing literature and the ideas around the politics of the state and religion. It argues that (i) Christianity in Zambia is often used as a political weapon to gain political mileage and (ii) Christianity as a religion has been traditionalised in Zambia. It serves as a "national moral campus", which compromises the nation's position as a so-called "democratic" state and suppresses individual freedoms. Thus, it corrupts the very nature of fundamental practices of the religion itself, as it has simply blossomed into more of a norm than a religion. Understanding these dynamics is very crucial, especially in the context of how religion is perceived, experienced and exercised in the political arena to circumvent limited policy options for broader problem solving. [ABSTRACT FROM AUTHOR]

This paper proposes a synthesis of Christological and pneumatological insights to present a more inclusive vision of creation's role in divine worship and redemption. While deep incarnation emphasizes Christ's identification with all of creation, this study extends the discussion by incorporating the Spirit's ongoing work through the framework of animal glossolalia. Nonhuman creatures are seen not merely as passive recipients of Christ's redemptive work but as active participants in cosmic worship through the Spirit's intercession. By uniting the shared flesh of Christ with the Spirit's transformative presence, the paper suggests a more integrated theological vision that includes all living beings in the divine narrative. This approach invites us to reconsider the role of animals within a broader ecological and theological framework, urging a reimagining of their spiritual capacities and their place in the eschatological hope for the renewal of all creation. [ABSTRACT FROM AUTHOR]

The two basic conflicting forces throughout Wharton's tragic novels have a great affinity with the cult of the Apollonian and Dionysian in ancient Greek religion and in Nietzsche's The Birth of Tragedy. On the one hand, it is the Apollonian ideal of civilized society and individual restraint, which is a beautiful illusion maintained in a bright appearance. When it encounters Dionysus, it is its defensive social rules, the social restrictions, and oppression it imposes on individuals; on the other hand, it is the awakening of Dionysian primitive passion, which tears off the social and individual protective veil of Apollo and reaches the Dionysian tragic cognition at the root of existence, requiring breaking social barriers and indulging the vitality of primitive nature. In this paper, the cult of the Apollonian and Dionysian in ancient Greek religion and as defined by Nietzsche in his The Birth of Tragedy is used to analyze the inner conflicts in the protagonists of Wharton's tragic novels and the patterns of tragedy in each of her studied novels. Through such archetypal criticism of religious cults in Wharton's major works, this paper attempts to refute most of the negative criticism of her novels. [ABSTRACT FROM AUTHOR]

In the mid-seventeenth century, Chinese Chan master Yinyuan Longqi 隱元隆琦 (Jp. Ingen Ryūki, 1592–1673), accompanied by several disciples, traveled to Japan and established Ōbaku Zen, a new sect of Zen Buddhism in Tokugawa Japan. Ōbaku art, particularly portrait paintings of Ōbaku abbots and their spiritual predecessors, became critical representations of the sect and greatly influenced later Japanese Buddhist art. While much of the existing scholarship focuses on the artistic and stylistic aspects of Ōbaku portraiture, this paper emphasizes its religious context and doctrinal dimensions. Building on Elizabeth Horton Sharf's inquiry into the "meaning and function" of Ōbaku portrait painting, the paper investigates how Ōbaku doctrine is expressed through these images. Using the Triptych of Three Zen Masters: Linji, Bodhidharma, and Deshan as a case study, this paper explores the role of portraiture in visually conveying Ōbaku teachings and the religious aspirations of those Chinese immigrant monks. By examining the integration of image, inscription, and seal as a unified "pictorial trinity", the paper argues that Ōbaku portraiture embodies the sect's distinct doctrine, rooted in Ming-era Chan practices such as beating, shouting, and strict dharma transmission. Moreover, the prominence of Bodhidharma in Ōbaku portraits, as illustrated in the triptych, reflects these Chinese immigrant monks' desire to emulate Bodhidharma in spreading the dharma and expanding their sect's influence in a new land. [ABSTRACT FROM AUTHOR]

This paper examines the motif of divine play in Omar Khayyam's quatrains within the broader context of Persian Sufi poetry. Given the strong association of "divine play" with Hinduism, a comparative approach is employed; to keep the focus on the main subject, this comparison is kept minimal. The comparison reveals three major themes common to both Sufism and Hinduism: God as the Player, God as the Playful Designer, and God as the Playful Dancer. To illustrate these themes, previously untranslated verses have been translated into English for the first time in this paper, highlighting a neglected aspect of Persian mysticism that scholars have often overlooked. [ABSTRACT FROM AUTHOR]

Since the 1980s, biblical scholars have started to employ the framework of "honor and shame" to study the culture of the ancient Mediterranean region. However, this application of the social–scientific honor–shame model has led to "massive generalizations of 'honor' and 'shame'". In particular, when focusing on the concept of honor/shame rather than its lexemes, the social–scientific school ignores the nuanced nature of each Greek word group related to shame. By studying classical Greek literature, Douglas Cairns further points out a puzzling situation that the word group αἰδώς contains polarized meanings of both "to shame" and "to respect". In this paper, we examine the puzzling double meanings of "to shame/to respect" by focusing on the use of the word group ἐντροπή in the letters of Ignatius of Antioch. This paper argues that the word group ἐντροπὴ serves a rhetorical purpose of protecting the church's identity by rejecting beliefs/customs that are unacceptable to Christianity and promoting unity in the churches through obedience to church authorities. This paper also explores the fundamental epistemological issue of understanding emotion words in its ancient context. It provides a provisional definition for ἐντροπή, that it is a self-inhibitory emotion of sensitivity to one's proper place in social interaction to protect one's self-image. [ABSTRACT FROM AUTHOR]

It is the contention of this paper that ethics of work ought to be anthropological, and artificial intelligence (AI) research and development, which is the focus of work today, should be anthropological, that is, human-centered. This paper discusses the philosophical and theological implications of the development of AI research on the intrinsic nature of work and the nature of the human person. AI research and the implications of its development and advancement, being a relatively new phenomenon, have not been comprehensively interrogated in the social and ethical teachings of the Catholic Church. This paper, therefore, proposes a path for this interrogation by expounding a discourse which is believed to be epistemically helpful in the developing discourse of AI in the ethical and social teachings of the Church. The advancement in the research on AI is not only redefining the meaning of work, but, even more so, it is questioning the metaphysical notion of the human person and the theological notion of work as an intrinsic part in the selfhood and dignity of the human person. [ABSTRACT FROM AUTHOR]

This paper examines the socio-political history of the discrimination suffered by the group called Burakumin (部落民) in the city of Nagasaki in early modern and modern Japan (1600–present). More specifically, it looks into, first, the emergence and evolvement of hostility and antagonism between Burakumin and Catholics in Nagasaki, and second, how discrimination against Burakumin became socially invisible in post-1945 Nagasaki when post-atomic bomb reconstruction transformed the urban landscape of Nagasaki and representations of the city came to be dominated by the Catholic imagery of prayer. The paper argues that, on the one hand, the modern nation-state, established on the principles of the freedom and equality of citizens, did not eradicate discrimination, but instead concealed it, resulting in discrimination continuing in changed forms, and on the other hand, Catholics in Nagasaki, while having themselves suffered political persecution in Japanese history, have been involved in practices of discrimination against the Burakumin. There is, however, not an innate relationship between religion and discrimination, but rather the relationship is historically contingent. Understanding its contingent nature requires us to address the historical conditions contributing to discrimination. By so doing, we can start imagining new ways to tackle and eliminate discrimination. [ABSTRACT FROM AUTHOR]

Long kept in the British Library, a liturgical manuscript from the port of Haicheng, Fujian, holds details of the rich system of beliefs that Chinese sailors held. Originally untitled, the text by the shelfmark OR12693/18 is usually referred to as "Libation Ritual (for Ship Safety)" ([An Chuan] Zhuoxian Ke [(安船)酌献科]). Formerly, it was given scholarly attention mostly due to its addended lists of maritime placenames, which follows Qing-era sea routes across China's coasts and to the South China Sea. Further inquiry into the manuscript's terminology, deity names, and maritime knowledge confirms its deep relation to sailors' lore. By tracing this text into a wide range of sources, this paper demonstrates how manuscript OR12693/18 reflects a cohesive maritime system of beliefs and knowledge. Manifested within the prayer are a hierarchical pantheon, ritual practices, and a perceived sacred seascape. Moreover, it is evident that the manuscript belonged to a tradition of sailing ritual masters who were regular members of the crew onboard junks. As such, this paper offers an analysis of a religious-professional tradition with trans-local aspects, shedding new light on seafaring in pre-modern China. [ABSTRACT FROM AUTHOR]

In everyday life, one encounters many experiences of affliction that, for whatever reason, nature (ours or others') cannot resolve. Yet, when nature's finite resources are exhausted and hope seems in vain, humans often experience extra-ordinary moments of renewal and resolution—breakthroughs, remissions, insights, and conversions. We experience these moments in our natural existence; yet, we feel they cannot originate, cannot be attributed to nature alone. Rather, these experiences, called "graces" in Christianity, are attributed to a divine power acting in us. How do we come to describe these experiences in this way? Is it possible to formulate a general theory of these experiences as "graces"? Is there an "experience" of grace in general, a "state of grace", which serves as ground and unifying experience for the "graces" we receive? Working from the Catholic theological point of view, this paper examines such experiences of affliction and renewal, as well as the basic Catholic framework schematizing them as found in the Bible and Catholic religious writings. In doing so, this paper highlights the theme of impossibility (absolutely or in context) underlying each experience, and broadly categorizes them as happening within three regions of human life: the external, ethical sphere, the interior self-relationship, and the vertical relationship to the Divine. In dialogue with theologians and phenomenological thinkers, general formulations of the experiences are placed within their respective spheres, and certain problems in the identification or interpretation of these experiences are identified. The paper then explores how the experience of a "New Creation" can serve not only as a label for the totality of these experiences, but also as a totalizing and overarching ground-experience of "grace" and an interpretive hermeneutic for graces in general. As a result, a graced moment of total personal "rebirth" or "recreation", prevenient with respect to any personal co-operation or experiences of grace as grace, is identified as a potential ground for all other graces considered. Finally, this paper considers some potential implications of this account of grace for both Catholic thought and Phenomenology more generally. [ABSTRACT FROM AUTHOR]

Preaching has always been a means of congregational formation, and it is most effective in this endeavor when the homiletic matches the expectations of the audience. Modernism's solo, authoritative clergy voice and postmodernism's inductive New Homiletic responded to the needs of listeners in their respective eras. This paper proposes a homiletical paradigm that responds to metamodernism—a movement emerging in the U.S. over the past 10 years—and imagines this paradigm's contribution to Christo-formation in the faith community. After the introduction, this paper traces how modernism and postmodernism affected America's homiletic and subsequent congregational formation. This is followed by a description of metamodernism, its place within postmodernity, and its effect on church members' expectations. Next, I present a shared pulpit culture, where the congregation hears a myriad of preaching voices, as a formative response to metamodern demands for more complex truths to be discerned within trusting communities. The paper ends with experiences from a faith community that practices a shared pulpit to show how the practice forms the vocational preacher, the members who preach, and the church at large. [ABSTRACT FROM AUTHOR]

In this paper, I shall argue that the law of non-contradiction can be used to constructively reframe the univocalist debate. Duns Scotus argued famously that a term is univocal in two statements if its unity is sufficient for a contradiction. This logical definition was woven into his arguments against Henry of Ghent's (and indirectly Thomas Aquinas') view of analogy, arguing that all successful analogies must be built upon a univocal core. As early as the 1960s, this Scotist univocity had been singled out by French scholars and, by the turn of the century, had become the cherished whipping boy of Radical Orthodoxy, which claims that Scotus was the progenitor of modern onto-theology, nihilism, and secular immanence. While the genealogical critique in its fullness is beyond this paper's scope, it illustrates the gravity of the question. If the doctrine of analogy is coherent—i.e., if Scotus turned to univocity without cause—then perhaps his condemnation is justified. However—in line with the principle quod est necessarium est licitum (that which is necessary is permissible)—if univocity is necessary for successful theological reference, then perhaps the doctrine of univocity can be defended regardless of its historical usage. This paper will argue that univocity is latent in all successful analogies, commencing with a fairly standard analysis of Scotus' Ordinatio, then moving beyond Scotus to more constructively suggest that an expanded version of the argument from non-contradiction can help reframe the univocalist debate for today. [ABSTRACT FROM AUTHOR]

Phenomenological research has focused on embodiment. This paper examines how the body is experienced in passive contemplation, understood as a finite province of meaning in Alfred Schutz's sense. The six features characteristic of any province of meaning (epoché, form of spontaneity, tension of consciousness, sense of self, temporality, and sociality) function distinctively in each province of meaning and alter one's experience of one's body. In the foundational province of pragmatic everyday life, one transforms deliberately and bodily the surrounding world, but this experience undergoes modifications in the religious/spiritual contemplative province. To clarify passive contemplation, the paper develops, as a contrast, active contemplation, the active, restless pursuit of chains of appresentational symbols and images. In passive contemplation, one separates from everyday life, orients toward unity rather than dialogue with God, refrains from following appresentative chains, and relaxes one's tension of the consciousness/body (e.g., through breathing), single-mindedly attending to God's presence. One can trace passive contemplation genetically to a primordial entwinement with one's mother's body, in which subjective/objective boundaries are blurred (as in Merleau-Ponty's "flesh"). In passive contemplation, one assumes an often-wordless social role (child, lover) toward God and abides tranquilly in the present rather than moving distractedly toward any future. [ABSTRACT FROM AUTHOR]

The discovery of the Nag Hammadi Codices (NHC) in 1945 rates as one of the two most profound occurrences for Biblical archaeology and interpretation during the last hundred years, along with the Dead Sea Scrolls (1946–1956). The codices allow us to document Christian monastic culture, gnostic Christianity and gnostic offshoots in the desert climate of Late Ancient Egypt. The recovery of the related Codex Tchacos (CT) brought further excitement for contemporary readers by 2006, it being sensational that narratives of "Judas the betrayer" and "doubting Thomas" were found in the whole collection of writings. The text named the [First] Apocalypse of James, significantly, was found to be in both NHC and CT in different Coptic versions (from near the sacred sites of Chenoboskion and El Minya), but yet another more fragmentary version in Greek had turned up much earlier among the huge cache of papyri found at Oxyrhynchus (also, like the other places, on the banks of the Nile). Given the opportunity for comparison, what distinguishes the three versions? Does comparative analysis better tell us what this ancient text is about? Does the strong presence of Gnostic Christian insights in the Coptic texts still imply a historical Jamesian community is being honoured? This paper concentrates on three comparable passages in the three versions that apparently contain historical memories of James and his followers. It works on the reasonable hypothesis that the Greek version of Oxyrhynchus Papyri (P.Oxy. 5533) (hereafter = PO) is prior and read with different purposes than the two Coptic translated versions of CT (CT 2.10–30) and NHC (NHC V,3. 24–44). When a critical approach, involving a socio-linguistic comparison, is applied, we will see that the three versions of the text were not directly related to each other, but that narratives about James the Just were available to desert monastics from the second century CE. The paper argues for a literal transmission of traditions from a Jewish Christian community around James into Egypt, that the textual figure of James in the Oxyrhynchus fragments points to a 'mutual familiarity' between PO and CT, while the NHC tradition of James has been further elaborated by processes of compilation and addition. [ABSTRACT FROM AUTHOR]

This paper presents a study of the experiences of five individuals who explore their unique relationship between music and spirituality. Each participant critically narrates their faith and beliefs and explores how these relate to their experiences with music. The paper begins with a brief exposition of the literature concerning music and spirituality and the linkages between the two. The methodology combines narrative and auto-ethnography, underpinned by a phenomenological approach to reflection on experiences. Using deep self-analysis, the five authors derive and discover lessons concerning their own relationship between faith, spirituality, and music. These are then analysed to produce common themes concerning the intertwining of spirituality with music. Finally, the conclusions present a novel contribution which includes lessons on how through self-exploration, one can use music and spirituality to repair and ultimately enrich the soul. The paper exposes the interplay between faith, spirituality and music, which will be of general interest and provide inspiration to those who intend to use music to enrich their lives and heal themselves. [ABSTRACT FROM AUTHOR]

In the histories of both colonial and postcolonial Malawi, there have been cases of religious-related violence, both in its physical and non-physical forms. Such cases have led to the deaths of the "perpetrators" of violence and 'innocent' believers, destruction of property, prison detentions, and even the forced removal of citizens from the country. This paper analyzes two case studies, one in which private citizens perpetrated the violence, led by a preacher called John Chilembwe, of the Providence Industrial Mission (PIM), challenging British colonial authorities during the second decade of the twentieth century. In the second case, the focus is on the independent Malawi government, which used violence against members of the Jehovah's Witness (JW) religious sect from the early 1960s to the early 1990s, owing to the Witnesses' disassociation from the demands of the secular state. Using data primarily drawn from various archives and other published studies, this paper argues that the use of 'religious-based violence' is not just a domain 'reserved' for those experiencing oppression, exclusion, and marginalization. Rather, authoritarian governments, like the one that emerged in postcolonial Malawi and other parts of Africa, also resorted to using 'religious-based violence' to serve as a tool for eliminating 'non-conforming' religious sects and organizations. In doing so, this paper contributes to the various fields of scholarship, including the relationship between religion and violence in modern Africa and the dynamics and operations of the state in both colonial and postcolonial Africa. [ABSTRACT FROM AUTHOR]

This paper explores the adaptations Buddhism has made to digital payment methods in the context of the Chinese mainland. To provide the audience with a relatively comprehensive understanding of the general context in which the new method of donation is applied, this paper first introduces the development and digital landscape of the internet and third-party payments in the Chinese mainland. Then, statistical analysis is used to make large-scale claims by analyzing 1328 donation records made to Donglin Monastery in Mount Lu with the statistical software SPSS to determine whether the digital donation method is linked to the purpose of donations, or the amount of money being donated, and to what extent it substitutes for traditional donation methods. [ABSTRACT FROM AUTHOR]

This paper explores the scholarship and intellectual contribution of the second series of World Order magazine, which published from 1966 until 2008 over 38 volumes. In so doing, I provide a narrative overview of the main themes and papers in World Order, and by extension some of the topics being discussed in the worldwide Bahā'ī community. This is complemented by interviews with past World Order editors, who provided information on papers, topics and issues that generated the most interest and print runs, a listing of the number of pieces and articles by topic, and a questionnaire survey of those attending an academic Bahā'ī conference. I compare themes identified in the overview with contemporary discourses over a similar period drawing on surveys of textbook and journal contents in similar areas. In addition, I summarise available information on the most cited (from Google Scholar) and downloaded (from Bahā'ī Library online) World Order papers, and hence those contributions with the most impact using these quantitative approaches. I show that Abizadeh's paper on 'Ethnicity, Race, and a Possible Humanity', which discusses how the concept of the oneness of humanity can potentially address racial problems, is the most cited paper, and Stokes's paper on 'The Story of Joseph in Five Religious Traditions', a piece on comparative religion, is the most downloaded. Overall, the most cited and downloaded papers are indicative of the breadth of topics covered in World Order, with pieces on political philosophy, law, education, history, theology, and psychology. The number of articles and editorials on social issues, such as racial justice, women's rights, and environmentalism, is one indication that the Bahā'ī community was at the forefront of thinking about social action. [ABSTRACT FROM AUTHOR]

This paper is a follow-up to the research conducted in 2021 titled James Anta: missionary, martyr, and the unsung hero of the Wesleyan Methodist Church in Zimbabwe. The paper was a reconstruction of Anta's life, ministry, and martyrdom. The research found out that although the blood of Anta was the seed of Methodism in Zimbabwe, the church was reluctant to honour him. The research also noted that the Wesleyan Methodist church created a biased history of African cultural epistemology, which has no place for people who die young and unmarried. The paper concluded with a call for the Wesleyan Methodist church to rewrite its historiography, giving space to its martyrs like Anta. After reading the 2021 publication, the Wesleyan Methodist church leadership made urgent actions towards the re-historicization of Methodism in Zimbabwe with Harare West District dubbing its April 2022 Synod as James Anta Synod. The Synod further resolved to name the school they were intending to build after Anta. Moreover, Kadoma District agreed to rename Banket Circuit (where Anta was assassinated) as James Anta Circuit. The Wesleyan Methodist church further erected a monument of Anta and made the site a pilgrimage shrine. The fast responses by the church to honour Anta in 2022 justify their zeal to rewrite their history after 136 years of reluctancy. This paper used both primary and secondary sources to gather data. The paper concludes by challenging missionary churches to honour African agents whose history and sacrifice were seldomly considered and yet they were the key people in the Christianisation of Africa. [ABSTRACT FROM AUTHOR]

This paper analyzes changes in sacrifice by burning and the space inhabited by ghosts in ancient China from philological and linguistic perspectives. During the Shang and Zhou dynasties, rulers believed that they could convey their offerings and reverence to their ancestors in heaven by burning firewood and sacrifices (尞). From the Spring and Autumn Period to the Han dynasty, the ancient Chinese metaphors for naming the underground space inhabited by ghosts experienced a transformation from a natural space (Yellow Spring (黄泉)) to human settlements (li (里), big cities (都)) and then to government institutions for criminal penalty (government (府), prisons (狱)), which symbolized the gradual establishment of a living order in the space inhabited by ghosts based on the human society. When the new living order of the space inhabited by ghosts was established, the ancient Chinese began to reconstruct sacrifice by burning during the Wei and Jin dynasties, and the objects burnt were represented by joss paper. The use of the term "transforming (化)" to refer to sacrifice by burning suggests that people believed that burning with fire was a way to transfer objects from the real world to the world of ghosts. The act of burning joss paper not only embodied the Chinese concept of ancestor worship to "treat the dead as if they were alive" but also gave "fire (火)" rich religious connotations while greatly simplifying the process and cost of sacrificial rituals, thus gradually becoming popular. [ABSTRACT FROM AUTHOR]

Biblical Scholars working with ancient texts are engaged in the daily task of Bible translation. A commitment to Biblical Performance Criticism (BPC) can be transformative in the task of translation. It is argued in this paper that responsible translation will work towards replicating the artistry of original transmitters of texts in order to draw out traces of the original orality embedded in the texts. Examples of performance-sensitive translations of texts predominantly from the Hebrew Bible are provided. This e-paper also demonstrates that translations that draw out performative elements contribute to interpretation, especially when such scripts are staged before audiences. Subsequent analysis of the performance including audience response contributes to such interpretation. Performance-sensitive translation and actual performance thus become tools for embodiment and the interpretation of biblical texts in our own time. [ABSTRACT FROM AUTHOR]

This paper examines the role of the Ten Commandments in Christian worship and its influence on believers' spiritual and ethical formation. Although historically the use of the Commandments in public worship was limited, particularly outside Reformed traditions, they remain a powerful tool for moral reflection and spiritual discipline. By reciting, singing, or creatively incorporating the Commandments into worship, believers are invited to engage in continuous self-reflection and reaffirm their commitment to living according to God's will. This paper argues that, while not mandatory for every service, the regular use of the Ten Commandments provides essential moral guidance and helps shape the ethical identity of Christians, offering a framework for navigating relationships with God and others in a faithful, disciplined way. [ABSTRACT FROM AUTHOR]

There are many foreign astronomical materials that were preserved in the Chinese translation of Buddhist canons. From the content, these astronomical materials include cosmology theories, lunar mansion systems, calendrical data, etc. These astronomical materials are important evidence for the exchange and dissemination of astronomy between ancient civilizations. This paper aims to sort out and analyze the astronomical materials preserved in the Chinese translation of Buddhist canons, classifying and differentiating the content of astronomy, which was foreign to China, tracing the origins of these astronomical knowledge, discussing their impact on local astronomy in China, and evaluating the preservation form, characteristics, reliability, functionality, and limitations of these astronomical materials. Through the above discussion, this paper will demonstrate the core meaning of the historical view of transcultural transmission of sciences and technology, which is 'knowledge progresses through dissemination and civilization thrives through communication'. [ABSTRACT FROM AUTHOR]

Taking settler-environmental interest in Indigenous traditional ecological knowledge (ITEK) as a case study, this paper critically examines some ethico-political pitfalls that can accompany attempts to undiscipline the conceptual and academic boundaries between religion and science. Although settler interest in ITEK appears to heed calls to center Indigenous perspectives in response to ecological crises, I argue that in practice such turns repeatedly enact neocolonial maneuvers that risk obfuscating and exacerbating the settler-colonial status quo. Employing the analytic of biocolonialism, I focus in particular on the discursive construction of Indigenous knowledge as a universal good that any interested parties might access and circulate. I criticize this conception on anti-colonial grounds and propose that it depends on a picture of knowledge as such as an apolitical commodity. By way of parochializing that conception and loosening its grip on the settler-environmental imagination, I examine expressions of Indigenous epistemic resistance which generate a competing picture of knowledge as anti-public or secret. I conclude by suggesting that this second picture invites settler environmentalists to cultivate capacities of going without ITEK and claiming that analysts should continue to pursue the sort of critical and constructive work performed here if experiments in undisciplining are to cohere with anti-colonialism. [ABSTRACT FROM AUTHOR]

In colonial Yucatán, Mexico, the owners of plantation-like estates known as haciendas conscripted saints and cows to expropriate land from Indigenous Maya farming communities. In this paper, I trace the role of hacienda saints by framing them as an introduced or adventive species, capable of forming both mutualistic and invasive interspecies relationships in their new habitat. I examine the introduction of saints to the region by Franciscans, early attempts by Maya people to build anticolonial coalitions with saints and cows, the participation of hacienda saints in extractivist ranching practices, and the ultimate reclaiming and possible naturalization of saints by Maya rebels. This paper extends conceptualizations of the plantation—as both a site of species extinction and a site of interspecies collaboration—to include Catholic saints, so as to interrogate the dynamic role of supernatural entities in deep and ongoing histories of extractivism. [ABSTRACT FROM AUTHOR]

The Chinese Christian community occupies an essential position in the pluralistic religious landscape of modern Singapore, which is known as a multicultural and multiracial immigrant society. Despite being a minority compared with Buddhists and Taoists in Singapore, the historical formation and contemporary existence of the Chinese Christian community in Singapore not only embodies religious diversity, but also contributes significantly to Singapore's social development. This paper zooms into the founding and evolution of the Jubilee Church to see how Chinese Christians contributed to the revolutionary cause, took part in the anti-opium movement, and advanced educational activities in Singapore. Particularly, by establishing the Singapore Reading Room, participating in the founding of the Anti-Opium Society and the Chinese Kindergarten, the Jubilee Church played an important role in Singapore's history, contributing to the modernization of Singapore in terms of advancing ideas, improving social order, and promoting education. We aim to shed light on how Chinese Christians were engaged in social activities, taking up significant roles in the transformation of the Chinese diaspora in Singapore. More importantly, we argue that these varied social engagements significantly impacted the development of Christianity. Through a detailed historical case study on the Jubilee Church, this paper proposes that social functions and religious evangelization are mutually constitutive, thus complicating our understanding of the entangled relationship among Chinese diaspora, Christianity, and motherland China. [ABSTRACT FROM AUTHOR]

This paper considers the legacy of the historic contribution of faith communities to education for the employment rights of teachers in schools with a religious character. The contribution of faith communities to state education was originally reflected in a settlement by which staffing could reflect the religious foundations of the school. This paper traces the development of the legal framework covering employment by religious ethos employers, in particular the introduction of more generous protection for religious equality at work. As a result, the position of teachers in faith schools in England has diverged significantly from that of staff employed by other religious ethos organisations. The anomalous position of teachers in faith schools arises because the legal position is dependent on the historical foundations of the school rather than on the current religious practice of the school. This situation is at odds with the wider legal framework in which protection against religious discrimination and the protection for freedom of religion must be justified with reference to the genuine and current religious needs of the organisation. The paper concludes with proposals for reform that maximise the rights of both teachers and communities of faith, without unduly restricting the rights of either. [ABSTRACT FROM AUTHOR]

This paper employs approaches from religious studies and Appalachian studies to examine the history, influence, and future of a multifaceted ethos of extraction, particularly as it influences the coal industry, in the Appalachian region of the United States. While many studies of extraction and the coal industry focus on their economic and political dimensions, by examining a broader ethos of extraction, this paper highlights multiple religious influences, including the entanglements between religious communities and extraction-based industries, the powerful moral narratives that serve to interpret and justify extraction, and the dynamics involved in shaping local identities and perceptions of place that enable this ethos to influence post-coal transition efforts. The result is a broad survey of the influences and impacts of resource extraction in Appalachia that challenges many of the longstanding stereotypes that can still be commonly found deployed about the region. In examining these influences, the paper also describes how academic interpreters have helped to shape popular conceptions of the Appalachian region that ultimately support ongoing extractive practices. Building upon insights from grassroots, anti-extractive activist communities in the region, the paper concludes by suggesting some ways that academics might adopt restorative ethics and practices in their work to address the entanglements between extractive scholarship and exploitation and devise alternative paths for just futures. [ABSTRACT FROM AUTHOR]

A central tenet of classical theism is that God is Pure Act. Among other things, this indicates that while God can act on creatures, he cannot be acted on by those creatures, for there is no receptivity in God. Yet this seems to imply that God cannot enter into interpersonal relationships with human persons, for such relationships are intrinsically reciprocal and therefore require activity and receptivity from all participants. Since the Christian faith is ostensibly committed to the claim that God can and does engage humans in interpersonal relationship, classical theism appears to be incompatible with Christianity. Nevertheless, in this paper I propose a Thomistic version of classical theism that avoids this apparent tension. Drawing on a Thomistic philosophical anthropology, as well as recent work on the second-person relation, I suggest that there is, in fact, receptivity in God. However, I argue that God's receptivity is a feature of his Pure Activity, and thus the claim that God engages humans in interpersonal relationship proves to be consistent with the doctrines of classical theism. [ABSTRACT FROM AUTHOR]

This article provides a thorough examination of the past evolution and present conditions of Islamic education in Kazakhstan. It commences with an examination of the influence of the Hanafi school within Sunni Islam and traces the evolution of the Islamic educational system throughout various historical periods until the present day. Particular focus is given to blending Islamic teachings with contemporary educational structures. The researchers heuristically analyzed the current state of the field, identified the main problems, and suggested prospects for Islamic education for further development. In this study, the PRISMA methodology is adopted to systematize the literature, enabling a detailed examination of the characteristics and nuances of Islamic education within the historical and cultural traditions of Kazakhstan. The current study utilizes the historical method, which uses primary and secondary data sources. This method prioritizes historical analysis as a means to assess past occurrences. This paper examines the axiological importance of madrasas and Islamic universities, as well as the pedagogical approaches employed in these educational establishments. We have presented infographics that contribute to a detailed understanding of the field. From the heuristic analyses, we formulated practical recommendations for the government designed to enhance the quality and effectiveness of Islamic education. This paper highlights the importance of Islamic education as an important component of the cultural and scientific space of Kazakhstan, offering strategies for its sustainable development in the context of globalization and the transformation of educational systems. The results of this work are of significant interest to academics, madrasas, colleges, and higher education institutions specializing in Islamic education. [ABSTRACT FROM AUTHOR]

Recently, political philosophers have debated the role of religious reasons in public deliberations, such as appealing to religious convictions and religious classics. Exclusivists, such as Rawls, Quong, Hartley, and Watson, argue that democratic governments and citizens should restrict or exclude the use of religious reasons in making laws and policies, while inclusivists, such as Gaus, Vallier, and Billingham, oppose such categorical exclusion. Nevertheless, the debate mainly focuses on the role of religious reasons in public deliberation. In this paper, I will argue that religious behaviors—defined as highly altruistic actions motivated by religious beliefs, such as dedicating substantial time and effort to serving the poor and advancing the common good—can exert positive influences on public deliberation. Through this kind of altruistic action, religious believers can subtly influence non-religious citizens. While religious believers may not rationally persuade non-religious citizens through religious reasoning, the altruistic actions exhibited by religious believers could emotionally inspire admiration and motivate non-religious citizens to learn more about those religions. This enhances mutual understanding among different religious and secular sects and thus improves public deliberation. Furthermore, I argue that the improved understanding fostered by religious behaviors can facilitate exclusivism and inclusivism to overcome certain philosophical challenges, such as the problems of incompleteness and anarchy, which are among the most frequent criticisms directed at exclusivism and inclusivism. Hence, this paper highlights an aspect overlooked in the exclusivism–inclusivism debate: no matter whether the democratic government and citizens should permit or restrict religious reasons, religious behavior is still beneficial in public deliberation. [ABSTRACT FROM AUTHOR]

At issue is the degree to which Charles Darwin's theory of evolution by means of natural selection is to blame for violence caused by communism, Nazism, and other societal dysfunctions. Conservative Christian opponents claim Darwinism undermines Biblical authority and supports ideologies causing violence. Secular and Christian supporters of Darwinism argue that Darwinism has not promoted violence but has been used to provide a scientific rationale for violence that would have been caused anyway. Moreover, Christian supporters of Darwinism maintain that Darwinism is by no means incompatible with the Bible. This paper examines claims by both sides as well as the attempts by Darwinism's Christian opponents to supplant Darwinism with theories which they hope will restore Biblical authority, including Creationism, Creation Science, and Intelligent Design theory. The paper concludes that despite the legal setbacks encountered by adherents to these alternative theories, the conflict continues. [ABSTRACT FROM AUTHOR]

Caste has been a contentious subject in Sikhism. While the Sikh theological canons have vehemently opposed its practice, it continues to be present among the Sikhs, including its discriminatory culture. The obvious response of the Sikh leaders and scholars has been to ask for 'a moral self-criticism'. The issue thus becomes praxeological, a matter of aligning 'practice with the theory'. This is a simplistic response. Such a narrative also does not allow us to raise relevant questions about the contemporary framings of caste as a hegemonic construct. It also does not permit us to engage with its diverse empirics among the Sikhs and its other contextual dynamics. The paper argues that to move forward, we need to critically explore the currently popular notions of caste, most of which are drawn from orientalist and colonial constructs. They present India as being a land of Hindus and the practice of caste being its essential feature. The Indian nationalists enthusiastically endorsed such a framing because they found it useful for making claims about India's cultural unity. Drawing from a large volume of historical and empirical writings, the paper identifies problems with such a narrative of caste which sees it as a purely religious practice. It further argues for a need to look at the materiality of caste. Religious prescripts, such as Manusriti, function as 'ideological signals' that promote and legitimize it. In contrast, the ideological signals provided by the Gurus and the Sikh religious canons are unambiguously opposed to such ascription-based hierarchies. [ABSTRACT FROM AUTHOR]

The Declaration of Principles (Oslo I Accord, September 1993) was the inaugural groundbreaking agreement in the Israeli‒Palestinian Identity conflict, which revolves around consecrated territory as well as identity components on both sides. This historic accord elicited myriad responses, yet the stances of religious figures are particularly consequential given the profound and intricate religious underpinnings of the conflict. This paper presents the attitudes toward the Declaration of Principles (DOP) held by six religious personages: Rabbi Yehuda Amital, an Israeli Jew supporter of the DOP; Rabbi Shlomo Goren, an Israeli Jew who opposed it; Sheikh Abdullah Nimer Darwish, an Israeli Arab who endorses the DOP; Sheikh Raed Salah, an Israeli Arab who rejects it; Sheikh ʿImad al-Falouji, a Palestinian proponent; and Sheikh Ahmed Yassin, a Palestinian opponent. Based on rulings, statements, and press publications, this paper analyzes their rationales and utilization of religion's social influencing mechanisms, seeking to understand religion's capacity to confer legitimacy upon alternative religious values enabling conflict resolution through political means, thereby impacting the conflict toward reconciliation or, conversely, escalation. This paper aims to characterize the discourse and reasoning to propose more efficacious means of attaining broad religious legitimacy for future, sustainable peace accords. [ABSTRACT FROM AUTHOR]

François Hotman (1524–1590) was one of the leading Reformed jurisconsults of his time. Past research has stressed his innovative interpretations and practices in the study of Roman, feudal, and French constitutional law. Little has yet been said about his views on canon law, another fundamental legal body in Western history that experienced renewed intellectual scrutiny during the sixteenth century. This paper investigates some of Hotman's early work on canon law, focusing on his legal–historical reconstruction of the early Church in De statu primitivae Ecclesiae (1553) and his contribution to a budding historical field in Catholic circles: conciliar history. Despite the general lack of interest in the history of councils on the part of some leading Protestant theologians (Luther, Calvin, Bullinger), Hotman clearly believed that the textual tradition of councils provided a prime example of sustained popish efforts to control and deform the historical narrative and the legal structure of the Church. Yet, although he seems to have worked on demonstrating just that over more than forty years, he never again voiced his views on the matter in a dedicated work. Comparing in its conclusion De statu primitivae Ecclesiae with Antitribonian, this paper suggests that, in parallel to his better known 'complex of Tribonian' (Pierre Mesnard), Hotman seems to have suffered from a 'complex of Gratian': the doctrinal unity and institutional accomplishments of the early Church, as represented by the first councils, may well have dazzled Hotman and kept him from writing some definitive work against Gratian. [ABSTRACT FROM AUTHOR]

This paper focuses on the problem of how Buddhism was reinstitutionalized in Russia in the frame of the meta process of mediatization. The empirical part of this study included two stages and was conducted during 2020–2024. In this paper, the authors focused mainly on the peculiarities of constructing strategies in the Internet and new media via traditional Gelug ethnic offline organizations, the Russian branches of the International Karma Kagyu Community, International Dzogchen Community and Russian-speaking community of Theravada converts. The methodological framework of the research included the institutional perspective developed by the Danish media scholar Stig Hjarvard for studying the mediatization of religion and the concept of "mediatized public religion" by Mia Lövheim and Marta Axner, as well as the concept of "digital religious innovators" by Heidi Campbell. The authors revealed that the processes of digitalization and mediatization have resulted in the emergence of Russian mediatized Buddhism. Various trends in modern Russian Buddhism are disproportionally represented in the public sphere of media; representation directly correlates with the strategies that Digital Buddhist creatives of different streams—Gelugpa traditional, Dzogchen, Theravada or Karma Kagyu—have chosen in relation to the Internet and new media. [ABSTRACT FROM AUTHOR]

Israel's war on Gaza following 7 October 2023 has given birth to several political and social changes in European nations. According to the United Nations Report of the Special Rapporteur, Israel has used this moment to "distort" international humanitarian law principles "in an attempt to legitimize genocidal violence against the Palestinian people." In the European context, this has led to European Muslims and non-Muslims, including organizations, institutions, as well as individual academics, politicians, and activists mobilizing and voicing their condemnation and demand their governments to do more towards peaceful and equitable solutions. However, this has been met with a strong reaction from European governing bodies. This paper situates this reaction within wider discourses on the European Muslim crisis. It begins with a systematic literature review on the so-called European Muslim crisis, followed by case studies on the United Kingdom and Germany on their respective changes to policies impacting Muslims in the post-October 7 contexa Regarding the literature review, this paper illustrates how this concept has three distinct, yet intersecting meanings: the crisis of European identity; the crisis of foundational ideologies of Europe; and an internal Muslim crisis that often leads to radicalization. Through the British and German case studies, this paper illustrates that October 7 has reinforced and strengthened the shift towards values-based citizenship and integration. This paper argues that through branding pro-Palestine protesters and organizations as extremists in the British context, and adding questions related to antisemitism and Israel in the citizenship tests in the German context, the Israel/Palestine issue has now become yet another yardstick to demarcate the European, civilized "us" vs. the Muslim "other." In doing so, October 7 has escalated elements already present within the wider discourses of the European Muslim crisis. [ABSTRACT FROM AUTHOR]

The Catholic publishing undertaking in China experienced significant growth in the first half of the twentieth century, both in the scale and in the form of organization. This effort's importance is twofold: for the Church in China back then, publications facilitated communications both inside and outside the Church; for researchers today, these files contain a vast amount of information on Catholic life, valuable for the enrichment of historical understanding. This paper uncovers the internal driving mechanism of this process through three Shanghai general meetings: the Plenary Council in 1924, the All-China General Congress of Catholic Action in 1935 and the Catholic Press Convention in 1947. The co-ordination fostered by these meetings generated resilience and efficiency for publishing activities allowing them to be sustained and to prosper during an unsettling period. The Council heralded cross-congregational and cross-national co-operation by standardizing publishing practices and forming designated central organizations. Inheriting these guidelines, Catholic journalist delegates of the Catholic Action Congress in 1935 gathered to discuss practical methods, leading to a proliferation of Catholic publications. Despite setbacks during the Sino-Japanese War, Catholic publishing quickly resumed following the Press Convention held in 1947, which reinforced collaboration regardless of affiliations through a central organization. The three general meetings not only showcase the historical trajectory of Catholic publishing, but also the constant endeavor to bridge gaps between communities. [ABSTRACT FROM AUTHOR]

This paper will investigate the dynamic nature of Latin American Christology, a Christology that cannot be separated from the tenets of liberation theology. I will first offer an overview of the development of Latin American Christology and liberation theology, along with its unique features; then, I will analyze some major representatives of Latin American Christology, specifically Jon Sobrino and St. Óscar Romero (through the research of Edgardo Colón-Emeric). Lastly, I will conclude with the relevance of Latin American Christology within the greater landscape of Christian theology today. The theologians considered in this paper are primarily Catholic theologians, with the exception of Edgardo Colón-Emeric, a Methodist pastor, who has become a global voice of authority on the life, thought, and vision of the martyred St. Óscar Romero. Latin American Christology, as will be argued in this paper, cannot be understood separately from the space, culture, and identity of Latin America—the land and the context. This measures to a pivotal pedagogical claim of Latin American Christology as a global teaching pillar for all Christologies and theologies, Catholic or Protestant, within Latin America or outside Latin America. [ABSTRACT FROM AUTHOR]

Within the context of Indian religions, Jainism has long been recognized for its extensive use of permutations and combinations. However, the application of these principles within Buddhist scriptures has received relatively little scholarly attention. This paper introduces a new example of the specific application of permutations and combinations in Buddhist scriptures. In this paper, we focus on the first saṅghādisesa rule in the Theravāda-vinaya, which lists a series of element sets and arranges these elements according to a certain pattern known as "ten-roots" (mūla), and we discover that these arrangements form a regular numerical sequence, called "oblong numbers". Moreover, similar patterns with different quantities are also found in the fourth Pārājika and the fifth saṅghādisesa rules. This indicates that the compilers of the Theravāda-vinaya did not use this mathematical knowledge without basis. Interestingly, we also found the use of this sequence in the Bakhshālī manuscript. Therefore, in this article, after summarizing and verifying the arrangement rules of the Theravāda-vinaya, we discuss whether the oblong numbers were influenced by Greek mathematics. [ABSTRACT FROM AUTHOR]

The focus of this paper is a suite of Latin papers from 1685, some of which are still unpublished, in which Leibniz writes in the guise of a Catholic in order to defend Catholicism and counter Protestant objections, and this despite him being a lifelong Lutheran. After providing an overview of these writings (which I refer to as Leibniz's "Catholic" writings) and the grounds for dating them to May–June 1685, I consider their purpose, arguing against the claim that they were intended to support Church reunion and suggesting instead that they were apologetic in nature, intended as a reactivation or reimagining of Leibniz's earlier "Catholic Demonstrations" project. I identify the patron Leibniz had in mind for these writings as Landgrave Ernst von Hessen-Rheinfels and support this by a detailed comparison of the "Catholic" writings with the Leibniz-Landgrave correspondence and the Landgrave's still-unpublished essays. This reveals that the Protestant arguments Leibniz uses in the "Catholic" writings are the very ones that he himself used when writing to the Landgrave, and that the responses Leibniz gives to these arguments are the very ones that the Landgrave used. I also consider the context of the writings, suggesting they were crafted during a period of personal uncertainty for Leibniz and possibly aimed at securing a position under the Landgrave. [ABSTRACT FROM AUTHOR]