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If you were to take a time machine and travel back to the 1980s, Catholic epistemology would look drastically different than it does today, at least in analytic circles. One of those drastic changes relates to whether Catholic epistemology is consistent with Reformed epistemology. Another issue relates to whether St. Thomas Aquinas was a classical evidentialist. In this paper, I survey recent developments in Catholic epistemology. I do this by first looking at Gregory Stacey's recent work arguing the Catholic Church's teaching on faith is best situated in a Reformed epistemological framework. I then engage decades old objections to Reformed epistemology from a Catholic perspective. I respond to these objections partly by surveying recent work by Catholic epistemologists. The paper then takes a turn to look at the recent scholarship on Aquinas' epistemology. I show that there is now an emerging consensus that Aquinas belongs not to a hard evidentialist camp as it was previously thought, but rather an externalist friendly tradition. [ABSTRACT FROM AUTHOR]

The study examines the early incorporation of reinforced concrete in the architecture of Historicism in Austria–Hungary. Spanning the late 19th to early 20th centuries, the research illuminates the period's stylistic pluralism and the transformative impact of reinforced concrete. The paper examines the integration of reinforced concrete into traditional forms, providing detailed case studies and architectural examples. It navigates through various aspects, including the evolution of reinforced concrete during the historicist period, its adoption in notable structures, and its documentation in contemporary literature. Case studies, such as the Lutheran Church in Battyánd (now Puconci, Slovenia), the Roman Catholic Church in Topolya (now Bačka Topola, Serbia), and the former Synagogue in Český Krumlov, Czechia, showcase the innovative ways reinforced concrete addressed structural challenges while adhering to historicist aesthetics. The research concludes by reflecting on the transformative role of reinforced concrete in challenging the conventions of Historicism, paving the way for modern architectural expressions. [ABSTRACT FROM AUTHOR]

This paper argues that it cannot be fitting to blame God. I show that divine immutability, even on a weak conception, implies that God's ethical character cannot change. I then argue that blame aims at a change in the ethical character of the one blamed. This claim is directly intuitive, explains a wide set of intuitions about when blame is unfitting, and is implied by most of the theories blame offered in the philosophical literature. Since blame targeted at God aims to change God's ethical character, an impossibility, such blame is not fitting. I then draw on this conclusion to sketch a new theodicy. I argue that a necessary condition on being blameworthy is that one can be blamed under some possible condition. So, God cannot be blameworthy. Further, I argue that if someone cannot be blameworthy, then they cannot do wrong. Wrong actions tend to make us blameworthy, but since God cannot be blameworthy nothing can tend to make him blameworthy – God cannot do wrong. [ABSTRACT FROM AUTHOR]

The article focuses on the danger of perlocutionary dominion in Catholic writing on trans issues specifically the empowerment of cisgender voices and disempowerment of transgender voices.

For all their interest as social phenomena, nations and nationalism have proven to be difficult terms to define, which has resulted in a lack of consensus among scholars working on these subjects. In this paper, it is my intention to expose the deep chasm that engulfs our present knowledge about what nations are. My method for achieving this goal comprises a critical engagement with the most popular definitions of nations and nationalism based upon a single hypothetical premise: that the Holy See of the Catholic Church, with its seat in Vatican City, is a nation‐state which represents a purported Catholic nation. The results of this study suggest that current approaches to the definition of nations and nationalism – be they based on alleged objective criteria, voluntary association, political organization, communal imagination, or organizational patterns – are generally incapable of dismissing the claim of Catholics to nationhood. Despite this fact, certain elements sketched within some of these definitions might hold the key to developing more precise and usable definitions of these two concepts in the future. [ABSTRACT FROM AUTHOR]

Aquinas's thoughts about the human soul present us with a puzzle. On the one hand, Thomas has been applauded within the analytic tradition as an anti‐dualistic thinker, who emphasises the animal nature of human beings and denies that there could be disembodied human persons. Yet on the other hand he holds, as a faithful Catholic theologian, that the human soul survives death, and maintains that the post‐mortem soul, prior to its reunification with the body is the subject of characteristically personal intellectual activities. This paper reviews the state of the debate regarding whether these commitments of Aquinas's can be reconciled, and concludes that they cannot in his own terms. However, a recognisably thomist approach to the post‐mortem survival of the soul is available, proceeding on the basis that to be rationally ensouled is to have a life‐story. [ABSTRACT FROM AUTHOR]

This paper focuses on intersections of medical ethics and religious commitments by charting conceptions of the Catholic doctor in French and English‐language normative texts from the mid‐nineteenth to the mid‐twentieth century. Behavioural norms for doctors were increasingly emphasised in writings on pastoral medicine, especially regarding obstetrics and advice on sexual hygiene, with the Ten Commandments and the Sacraments forming the initial ethical framework. From the 1890s, Catholic medical deontology emerged as a genre in its own right, reflecting a distinct identity of Catholic doctors in medical faculties and in their own professional societies. Simultaneously, the range of topics broadened. While traditional issues of reproductive ethics such as medical abortion and emergency baptism remained central concerns, eugenic sterilisation and euthanasia posed new challenges. Catholic doctors were now expected to take on a social role that went beyond the care of their individual patients, especially in questions of population politics. A popular contributor to the eugenics debate was the French medical scientist Alexis Carrel. [ABSTRACT FROM AUTHOR]

Ethnic and religious differentials in labour market outcomes within many countries have been remarkably persistent. Yet one very well‐known differential—the Catholic/Protestant unemployment differential in Northern Ireland—has largely (although not completely) disappeared. This paper charts its decline since the early 1980s and examines potential explanations using Census data from 1991, 2001 and 2011 together with annual survey data. These data span the ending of The Troubles, the signing of the Good Friday Agreement, the introduction of fair employment legislation, growth in hidden unemployment and major structural changes in Northern Ireland. We assess the potential impact of these changes. [ABSTRACT FROM AUTHOR]

Catholics normally approach the Eucharist with great love and devotion. The paper looks at how, through the character, Papa, the reality of this love and devotion to the Eucharist is captured by the Nigerian writer, Chimamanda Adichie, in her novel, Purple Hibiscus. The novel reveals that while Papa, in various ways, shows great love and devotion to Christ in the Eucharist, his devotion remains inauthentic: it does not lead him to a love of this same Christ in his neighbour. The work, therefore, underscores not only the nexus between theology and creative literature, but also, in a special way, the social implications of the Eucharist. [ABSTRACT FROM AUTHOR]

This paper investigated the impact of religiosity on accrual and real earnings management. Unlike most previous studies which consider this issue in a multi‐religious setting, we use a mono‐religious setting, specifically Poland where the Roman Catholic Church holds a dominant position. Thus, we are able to study the impact of religiosity on earnings management ignoring the impact of different religious denominations magnified by cultural factors. Our study focuses on the impact the Catholic religion has on earnings management. A novelty of this study is our proxy for religiosity. We use the communicantes ratio applicable only to Catholic and Orthodox denominations. This study contributes to the literature by providing a broader picture of the impact of religiosity on earnings management. Based on a sample of Polish companies, we find that Catholicism positively (negatively) influences the level of accrual (real) earnings management. We carefully examine the issue of differences between religiosity and personal faith and highlight the problems related to selecting a proxy for religiosity. The results indicate that a firm's preferred earnings management strategy depends heavily on the values shared by the national community. The majority of previous studies find that religiosity has a negative (positive) impact on accrual (real) earnings management. We provide empirical evidence that this is not always the case. There exists a setting in which the impact of religiosity is opposite, and the mechanisms through which religiosity influences earnings management are much more complicated than what was previously assumed. [ABSTRACT FROM AUTHOR]

The Francoist state, in collusion with the Church, tried to domesticate women's bodies and encode dressing patterns in accordance with Catholic moral doctrine. This article interrogates the normative notion of femininity in Francoism, focusing on ecclesiastical discourse and Catholic dress code. The Church dictated dressing norms, and the Franco regime sanctioned to a great extent its sartorial parameters. This paper also explores how women embodied gender ideals and sartorial patterns. I argue that foreign (im)moral influences that fissured normative discourses and sartorial practices from the 1950s onwards, after the international rehabilitation of the dictatorship and the transition from a society marked by an autarkic economic policy to a consumer society. This historical analysis suggests that efforts of (wo)men in positions of power within the Francoist regime and the Catholic Church to control the infiltration of other models and fashions were increasingly unsuccessful. [ABSTRACT FROM AUTHOR]

The Catholic Diocese of Fukuoka holds documents from the late 1920s when the Diocese was newly established. The documents show how construction of church buildings were carried out in the early days of the Diocese. Madarajima church and Yobuko church were rebuilt in 1929. Both were built using the method of relocation and reuse of wooden church buildings, which became disused due to rebuilding. Study of the documents revealed that old church structures were purposely reused because it could provide a church of Gothic Revival style with rib‐vaulted ceiling and also reduce the construction cost. Gothic Revival style with rib‐vaulted ceiling was the standard of church design in Japan since the late 19th century until the 1920s. Because of this tradition, parish priest as well as parishioners of both of Madarajima and Yobuko churches desired Gothic style with the rib‐vaulted ceiling for the new church buildings. The Diocesan documents showed that the parish priest as well as parishioners of Madarajima Church contributed cash to building funds on top of the deposit of the parish in order to materialize the new church of Gothic Revival style and the Diocese covered the deficit. [ABSTRACT FROM AUTHOR]

The present paper consists of a contrastive corpus‐based study of the (analytical) Resultative Construction (henceforth, RC) in culinary contexts (e.g. cut thin, whisk to a foam, roll into a ball). Four languages are investigated: two Germanic (i.e. Dutch and English) and two Romance languages (i.e. French and Spanish). Based on a sample of 1000 occurrences of the RC (by language) retrieved from our home‐made comparable corpus of cooking recipes, this study shows that: (i) both 'strong' (i.e. aspect‐shifting) and 'weak' (i.e. non‐aspect‐shifting) RCs are possible in the four languages studied (Washio 1997) – although the latter is said to be the only pattern available in Romance (Fontanals 2000; Mateu 2012; Bigolin & Ausensi 2021); (ii) a greater diversity of verbs occurs in the RC in Dutch and English, which suggests that the construction is still more productive in Germanic languages, even in culinary contexts; and (iii) in Romance, the productivity of the verb slot in the RC depends to a large degree on whether the resultative predicate can be encoded by a prepositional phrase. [ABSTRACT FROM AUTHOR]

This study examines whether and how the association between religious homogamy (i.e., whether spouses have the same religious affiliation) and marital satisfaction varies across religious affiliations by utilizing a unique context that four large religious groups (i.e., Buddhists, Protestants, Catholics, and religious nones) coexist in South Korea. Our results show that while religious homogamy has a positive relationship with marital satisfaction among Protestants and Catholics, there is no such association among Buddhists. This study also reveals that higher levels of religious attendance intensify the positive relationship between religious homogamy and marital satisfaction only among Protestants. Moreover, religious heterogamy is positively associated with marital relationships among religious nones compared to religious homogamy. However, this pattern held only for religious nones who married Buddhists or Catholics. We discuss the implications of our findings for research on religion and marriage from cross‐cultural perspectives. [ABSTRACT FROM AUTHOR]

This essay explores aspects of the relationship between imagery and thought in the work of the English apologist G.K. Chesterton (1874‐1936), focusing on the language and imagery of energy and of vision in his work. It attempts to assess both the strengths and the weaknesses of the ways in which imagery and other aspects of this writer's use of language relate to his argumentation. It also explores the possibility that Chesterton's work can shed light on one of the philosophical dimensions of apologetics, namely, apologists' attempts to present concepts that cannot be explicitly stated, as part of a defence of Christianity. In considering this issue, it brings Chesterton's use of imagery into dialogue with certain images in the work of the philosopher Mary Midgley and the apologist C.S. Lewis. Finally, it draws certain tentative conclusions concerning the role of imagery in relation to argumentation, within the field of apologetics. [ABSTRACT FROM AUTHOR]

Public debates and controversies on moral issues have gained visibility in recent decades in both Spain and Mexico. Conservative Catholic groups and networks are increasingly playing a crucial role in raising and framing highly morally charged themes in the public arena, especially on intimacy‐related policies, including sexual and reproductive freedoms. A new generation of young Catholic leaders becoming key political agents has emerged in this scenario. They are fostering new mobilisation repertoires in the public sphere (e.g., digital activism and public performances) and promoting new political narratives merging moral, cultural, and religious elements. These highly religious and conservative young Catholics consider themselves part of a cultural/cognitive minority and feel entitled to become what Howard Becker termed "moral entrepreneurs." Most have been educated in Catholic schools and belong to Catholic movements. Still, they can also navigate secular politics and strategically use different regimes of justification and action. Within this context, the article aims to examine and compare the intersection of historical trends and the relevance of individual biographies to understand the role of these young Catholics in the public space in both countries. [ABSTRACT FROM AUTHOR]

Research shows that Italians' religiosity is in constant decline. Religious literacy, individual and collective practice, participation in rituals, faith's transmission and symbols' sharing seem to be following a slow but inexorable downward trend. Catholic communities are being depopulated and churches are emptying out. These phenomena, already emerging in those generations born during the economic boom, seem to have a greater impact on younger generations: the decline of Catholicism as a socio‐cultural phenomenon is characterising our era. Despite those general trends, young generations are not merely abandoning their faith. Even if faith has lost its social function, young Catholics in Italy often cultivate it on an individual level, between the autonomous search for their own spiritual path and the reproduction of forms of high religiosity derived from the family. In some cases, the younger generations show a renewed religiosity, stronger and more secure than that of their parents, which may sometimes involve them in a path of Catholicism's rediscovery. The article presents and discusses results on highly religious young Catholics deriving from empirical research on intergenerational religious transmission in Italian families, which has been conducted through focus groups and in‐depth interviews between 2020 and 2022. [ABSTRACT FROM AUTHOR]

Korean youth are confronted with "existential vulnerability" in an uncertain labor market. "Compressed individualization" reflects a high‐risk society in Korea's socio‐economic context and acts as the social backdrop for the "privatization of religion." Despite de‐religionization or the unchurching climate, what are the peculiar features of Korean Catholic youth who are actively participating in a church group? The authors selected five Catholic youth groups and conducted in‐depth interviews with 18 of their members. Highly religious young Catholics demonstrate coping with existential insecurity amid compressed individualization via "enchanted companionship" experienced through prayer, sharing, or service. Despite differences in communal culture between groups, the peculiar features of their enchanted companionship include holistic healing, reciprocal transcendence, and solidarity. Amid the youth's struggles to find their way toward the fullness of life, these communities offer them a "free and gratuitous haven" distinct from secular ties in the utilitarian and disenchanted world. They can also voluntarily discover the significance of life through their activities, reflections, and missions. In sum, this study explains how religiosity is formed through a socio‐existential vulnerability in youth's lived religion at a micro‐level analysis, and signifies enchanted companionship as a key mechanism counteracting the waves of the secular world. [ABSTRACT FROM AUTHOR]

Dwight Lyman Moody (1837–1899) established the blueprint for modern evangelical revivalism. He targeted a broad audience and so avoided contentious points of theology and local political issues. The result was that how Moody was interpreted by those who heard him is often more revealing than the content of his addresses. Moody's three evangelistic campaigns in southern Ireland (1874, 1882–1883, 1892) offer a suggestive case study of how his brand of modern revivalism was accepted and challenged in a particular context. His first tour was significant because it was the first time he had worked in a location with a Catholic majority; his second and third missions took place against a background of political unrest associated with the growing demand for Irish "Home Rule". This article examines the effect of Moody's brand of modern revivalism on unity amongst southern Ireland's protestant minority. It also investigates the impact of Moody's missions on Catholic Ireland, and the extent to which he was able to transcend religio‐political divisions. It demonstrates that Moody promoted evangelical unity yet generated friendly criticism as well as opposition from Protestants, and that the efforts to convert Catholic Ireland that he stimulated provoked a variety of responses that ranged from tolerance to outright hostility. [ABSTRACT FROM AUTHOR]

Recent research on late Reformation English/British Catholics' engagement in contemporary politics, has, for the most part, focused on regicidal schemes or on Catholic polemical writings. Espionage activities by Catholics in England, however, have been often overlooked. The hundreds of documents endorsed 'avisos de Inglaterra' (reports from England), located in el archivo general de Simancas, are intelligence dossiers about England. These reports were sent to Spain (between 1590–1608) by Hugh Owen, a Welsh Catholic exile, using information gathered by his informants in England. This article seeks to introduce the 'avisos' as a genre of sources by exploring the intelligence they contained and placing them within their broader context of Elizabethan/ Jacobean Catholicism and Anglo‐Spanish relations. In using this largely untapped source of Anglo‐Spanish history, this article reaches broader conclusions about how Catholics in England interacted with the Spanish authorities, and tried to influence the Anglo‐Spanish war to their advantage. [ABSTRACT FROM AUTHOR]

We examine how local religions influence derivative usage in the hedge fund industry. Measuring religiosity by the ratio of religious adherents in the county of a U.S. hedge fund headquarters, we find that religiosity is negatively related to the probability of hedge funds using derivatives for speculative purposes. In contrast, funds in regions with higher ratios of Catholics to Protestants are more likely to engage in speculation‐based trading of derivatives. Finally, we show that the effects of local religion are more pronounced if the hedge fund size is small. Overall, our study highlights the significant role of local religion in shaping the purpose of hedge fund derivative usage. [ABSTRACT FROM AUTHOR]

Religion is a key source of social capital for poverty reduction. This study used nationally representative data from households (N = 16,772) in Ghana to determine the association between religious affiliation and the incidence of poverty. Descriptive statistics, multilevel mixed‐effect logistic model and nearest neighbour matching estimator were used to analyse the data. We found that relative to the unaffiliated, except affiliation with Other Christian and Other religions, affiliation with Catholic, Protestant, Pentecostal/Charismatic, Islam and Ahmadiyya is negatively associated with the incidence of absolute poverty. In urban areas, relative to those who belong to no religion, except affiliation with Other religions, affiliation with all the major religious denomination is negatively associated with the incidence of absolute poverty. The study also found that, compared to all other denominations, affiliation with Ahmadiyya and Catholic is positively associated with the incidence of poverty in Ghana. We concluded that in Ghana, religious affiliation reduces the odds of falling into poverty for those who live in urban areas, although some religious norms and values could expose households to poverty. The study recommends that the introduction of faith tax on religious denominations and conditional transfer programmes could help maximize the effect of religious affiliation on poverty reduction in Ghana. [ABSTRACT FROM AUTHOR]

In the late 1940s and 1950s American Catholic educators faced the dilemma of how to transmit Catholic faith and culture to the next generation while also reassuring their non‐Catholic neighbors that they were fully American in lifestyle and loyalties. This article examines one response to that dilemma: the convergence of public and Catholic school civics curricula through the widespread use of experiential pedagogy in Catholic civics education. Using a content analysis of civics textbooks and teacher's guides from both school systems, this article demonstrates how both kinds of schools converged on an experiential style of civics education, despite vocal opposition to "progressive" pedagogy at elite levels of Catholic educational discourse. The article then presents a partial explanation for this dissonance, demonstrating the moral certainty exhibited in the same Catholic‐school textbooks, and suggesting that Catholic educationists understood American Catholics to be morally privileged in a way that gave them special insight into American democracy and protected them from the negative influences of secular educational philosophy. This case study speaks to larger questions of how organizations manage conflicts between abstract principles and practical action, and suggests the value of including religious schools in the sociological study of "loose coupling" in educational organizations. [ABSTRACT FROM AUTHOR]

The majority of people in Poland self‐identified as Catholic throughout the second half of the twentieth century. Despite the Polish Episcopate's unanimous rejection of contraception as immoral and sinful, a considerable proportion of Polish Catholics utilized family planning techniques and technologies explicitly banned by their institutional Church. This article uses personal narratives to show how Polish Catholics negotiated their use of Church‐authorized and Church‐banned family planning methods with their lived experiences of faith in a communist state where both abortion and contraception were legal. We explore the strategies of interpretation, relativisation, and (selective) rejection through which Catholics who self‐identified as "practising" approached birth control as a social issue and an individual practice and show how communist secular approaches to birth control contributed to extending the scope of Catholics' agency in the realm of reproductive decision making. [ABSTRACT FROM AUTHOR]

Gianni Vattimo (b. 1936) is a postmodern philosopher working within the field of hermeneutics. For someone who is not a theologian first and foremost and who only views himself as a 'half‐believer', it is perhaps hard to see what he could possibly have to contribute to a debate on ecclesiology, a theoretical study of the Church. Nevertheless, his relatively recent writings which constitute his 'return to religion' offer a surprising amount of interesting and relevant material on this topic. On one level, coming from a Catholic background, Vattimo can appear polemical against what he sees as the worst abuses of the Church. However, he grounds this explicitly political and ethical attack in something approximating religionless Christianity. In my opinion, Vattimo's version of religionless Christianity has benefits over Dietrich Bonhoeffer's, not only in embedding the power of Christianity culturally, but also in explaining why the notion of the Church must continue. Nevertheless, a closer analysis shows that his return to religion is centred not on faith or ethics, but too much on hermeneutics and his personal views to be a plausible ecclesiology. [ABSTRACT FROM AUTHOR]

The normative value of, and the extent of popular engagement with, different forms of commitment differ across Christian religious traditions, but studies often show women and older people exhibiting greater religiosity in their behavior and belief. Using a multidimensional approach to religious commitment, this study uses a new survey to provide an in‐depth assessment of Catholics in Britain. It finds that younger cohorts show greater involvement in some aspects of commitment and that there is very limited evidence for gender differences. Family religious socialization plays a key role in patterns of commitment relative to the weak impact of schooling. Two potential explanations for this counterintuitively positive "youth effect" seen among British Catholics are offered: "survivor bias" and a "creative minority" effect. The study provides an important contribution to understanding how Catholics in Britain engage with their faith and mediate processes of secularization. [ABSTRACT FROM AUTHOR]

Basing her arguments on Aristotle and Aquinas and the Catholic tradition, one of Britain's greatest twentieth‐century philosophers, Elizabeth Anscombe, sought to revive opposition to usury. Her claims are based on misunderstandings, but they raise the important issue, explored by Friedrich Hayek and discussed by David Hume, of the different obligations owed to people in dire circumstances and to small groups such as families – and to people in the extended market order. Usury, 'demanding interest on the mere strength of a loan', is legitimate but only in the extended market order – not usually in the case of family, friends and the poor or desperate. [ABSTRACT FROM AUTHOR]

This article is a study of the Edinburgh‐based anti‐Catholic organisation, the Scottish Reformation Society, in the immediate aftermath of the 1850 restoration of the Roman Catholic hierarchy in England and Wales, commonly known at the time as the papal aggression. The papal aggression sent shockwaves throughout England and was viewed by Protestants as an illegal attempt to overthrow Britain's civil and religious liberties by Pope Pius IX. Despite in practice only affecting England, the restoration also had a dramatic impact in Scotland, resulting in thousands of parliamentary petitions and sporadic bouts of communal violence. The Scottish Reformation Society, led by the controversial Free Church of Scotland minister James Begg, was at the forefront of this Scottish Protestant response. The society was dominated by Scotland's Presbyterian dissenters, particularly members of the establishmentarian Free Church. The Free Church had formed out of the 1843 Disruption in the Established Church of Scotland, a momentous politico‐ecclesiastical event which highlighted divisions between the British state and its Scottish church, the national kirk and dissent, and pro‐establishment and voluntary ecclesiologies. By focusing on the influence of a major Scottish anti‐Catholic society during a turbulent period for British Protestantism, this article examines the gulf between the rhetoric of national Protestant unity and the reality of national, ideological, and denominational divisions within mid‐nineteenth century Protestantism in the United Kingdom. It builds on existing research to highlight the various ways in which the anti‐Catholic movement was fractured on denominational lines and reflected the wider tensions of Scottish ecclesiastical politics in the years after the Disruption. [ABSTRACT FROM AUTHOR]

The Catholic Church is the largest religious denomination in the United States, yet political science lacks a comprehensive account of how the cross‐pressures created by its policy prescriptions structure Catholic political behavior. Because Catholicism's policy positions land on both sides of the contemporary partisan divide—its cultural concerns aligning with the Republican Party and its pro‐social justice stance compatible with Democratic priorities—adherence to Church teaching creates electoral dilemmas for Catholic voters. By juxtaposing existing work on Catholic political behavior with the psychological literature on cognitive dissonance, we form expectations about Catholic adherence to Church policy prescriptions and its implications for electoral choice. We focus empirically on "Seamless Garment Catholics" (SGCs)—those Catholics who share the Church's policy positions—finding that seamless‐garment views are uncommon among Catholic voters, are more common among religiously committed and Latino Catholics, and are discouraged by ties to the two major parties. SGCs are more likely than other Catholics to employ psychological coping mechanisms, such as avoidance and selective perception, to reduce Church‐inspired cognitive dissonance. Our research provides insight into an important electoral bloc that is cross‐pressured uniquely by its faith commitments. [ABSTRACT FROM AUTHOR]