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In recent years, there has been a steady increase in interest in the works of Fr. Sergius Bulgakov, both in the Russian-speaking and in the Western academia. As one would expect, this sometimes leads to Bulgakov being approached by theologians who defend opposing positions and are in polemics among themselves. One example of this state of affairs is, in particular, the polemics between two contemporary theologians working inter alia in the field of political theology — the Anglican theologian and founder of the Radical Orthodoxy movement John Milbank and the American Orthodox theologian Aristotle Papanikolaou. With regard to political theology, Milbank and Papanikolaou take opposite positions, parting ways in their attitude towards liberal democracy. If Milbank believes that Christianity is absolutely incompatible with the liberal state growing out of secular modernity, Papanikolaou in his turn supports a different view, defending the compatibility of Christianity (and Eastern Orthodoxy in particular) with liberal democracy and the rights and freedoms that go along with it. At the same time, what is of interest here, is that when constructing their own arguments, both theologians rely largely on Bulgakov’s works and appeal to his ideas. The purpose of this article is to acquaint the Russian-speaking reader with the polemics among two important contemporary theologians, in which a significant, although often not explicitly expressed place is given to Bulgakov. The article will analyze how both theologians read and interpret Bulgakov. I will show that both of their readings suffer from excessive polarization, since both read Bulgakov selectively, exposing him as a supporter of their respective positions. In fact, although Bulgakov supported the dignity of the individual asserted by liberalism and recognized individual freedom as the highest value, he believed that any political regimes are of relative, and not absolute, nature and serve only as historical means to achieve extra-historical ideals. In a similar ambivalent way Bulgakov also treated the separation of church and state, finding in such a separation both pros and cons.

The article is dedicated to the comparative analysis of the phenomenon of secularism in the works of the Russian philosopher and theologian Fr. Sergius Bulgakov and the English theologian John Milbank. The specifics of the concept of “secularism”, its relation to the tradition of russian religious philosophy are revealed. The multidimensional nature of this relationship is emphasized: Russian thought is described both as a reaction to modern secularism and as its direct continuation. Although at the moment researchers have not reached consensus on determining the nature of the connection between Russian religious philosophy and secularism, the very fact of this connection seems to be beyond doubt. Resorting to Milbank’s theory, the author reveals the internal contradictions of secular reason: on the one hand, it is assumed to be autonomous and having the possibilities of real political action, on the other hand, it is described as constructed and derived. It is noted that this contradiction is due to the genealogy of secularism, which roots lie in the nominalist theology focused on univocal concepts. This aspect plays a crucial role in the construction of the paradigm of “autonomy of political reason”, which determines the course of development of the modern era. Bulgakov’s thought confirms Milbank’s thesis: secularized sciences, such as sociology and economics, always have a hidden theological and metaphysical basis underlying the unity of their construction. Further analysis focuses on the criticism of economic theory carried out by Milbank and Bulgakov: it is revealed that Hegel, being involved in the genealogy of the “autonomy of political reason”, determined the course of development of such modern ideologies as liberalism and Marxism. Based on the results obtained, the author, referring to the theses of Bulgakov and Milbank, suggests the possibility of developing an alternative model of modernity based on analogical, teleological and sophiological approaches.

Over the last decades, the role of narratives in Christian theology and ethics has been debated controversially. In light of this, this article explores the ethical potential of Christian narrative testimonies. First, it shows that the mode of Christian testimony to God’s incarnation in Jesus Christ is narratively structured. Second, it unfolds a threefold hermeneutic of these narratives: a hermeneutic of the simultaneous presence and absence of God in these testimonies, a hermeneutic of commentary and criticism, and a hermeneutic of attentive humility in the face of other narratives. Last but not least, ethical potentials of Christian narrative testimonies come into view: These narratives can bear witness to God’s absent presence, especially when they reveal themselves as radical contingent, when they are open to transformation by narratives of the other and when they motivate people to question the status quo of any given society in order to act for a more just future.

Posing as the first attempt to study systematically Origen’s doctrine of memory, this article pieces together the sparse references to memory in the Origenian literature. While no systematic attempt to investigate memory is traceable in Origen’s thought, the psychological function of memory does present itself as a minor but significant element in his theology. First, I clear the way from unnecessary connections to the Platonic doctrine of recollection suggested by the few scholars who have tackled the issue. Then, I frame Origen’s understanding of memory within his “doctrines of names.” Memory is shown as the result of the nature of names and their ontological capacity to evoke the power of the named object and make it present in the mind of the utterer even before reaching a full intellectual understanding of it. Secondly I analyse biblical characters, especially Zechariah, Mary, and Elizabeth, showing how Origen turned the function of memory into a step of the human ascensive path toward God. The act of seeking God in one’s memory is overcome when his presence occurs in contemplation, shifting from an economy of memory/imagination/manifestation to one of presence/contemplation. In the doctrines of divine names, the “memory” is opposed to the “voice,” which is the distinctive trait of the new economy. Thirdly I show that, not only men, but also women are presented by Origen as examples of how to overcome the economy of memory, thus becoming “voice” of God. In fact, women represent the shift from memory to voice even better than men. They embody literally the path from “memory” to “voice,” as the image that Origen uses to represent this shift is pregnancy, which thus metaphorically expresses the whole history of salvation as a process of spiritual transformation towards God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Origen expected elderly women and men to be “teachers of good things” in Christian congregations (cf. Titus 2:2–3), and he allowed women to give “spiritual instruction” to younger women. He wrote that women can have “pure minds” and receive divine revelations. At the same time, he followed the (Deutero-)Pauline prohibitions on women to speak and teach in church. This article investigates Origen’s argumentation and his emphases when mentioning female teachers, in order to determine to which degree it is based on theological principles, and where he is following social norms. Why is it, as Origen writes in his Commentary on 1 Corinthians (in catena), shameful for a woman to speak in church, “even if she should speak marvelous and holy words”?

In this article, I inquire about the value and significance of the concept of Constructive Theology, more specifically, the value and significance of the concept constructive when it is related to the concept of theology. In the first part of the article, I inquire about the meaning of Constructive Theology. The story of Constructive Theology is a story of many stories. In this part, therefore, specific reference is made to one such story, as it has taken shape in and through the Workgroup on Constructive Theology since 1975, more specifically, the publications of the working group. In this section, a connection is also made between this constructive theological work and theology as it has taken shape in South Africa. Although the concept of Constructive Theology as such has not been adopted in South Africa, theology in South Africa shares the focus of Constructive Theology on theology as hermeneutics. In the second part of the article, a step back is taken. In light of the focus of Constructive Theology on hermeneutical theology, the question is asked about the relationship between theology and construction. Thus, I inquire about the meaning of constructed theology. I do this by looking at the Tabernacle-traditions in the Old Testament. Here, it is argued that the Tabernacle-traditions offer a perspective on theology as construction. In light of these insights into theology as constructed theology, in the subsequent third part, I inquire how theological constructing can be done in such a way that theology functions constructively and contributes constructively. To do this, I look at the interconnections between construction and creation – also in the Old Testament traditions. In conclusion, I argue for the importance of doing constructive after Systematic Theology in South Africa today.

История русских православных организаций, возникших за рубежом в 20‑е — 30‑е годы XХ в., таких как Русское студенческое христианское движение (РСХД), «Православное дело», Свято-Сергиевский богословский институт в Париже и др., давно является предметом научных исследований. В меньшей степени привлекала внимание историков такая церковно-общественная организация, как Фонд помощи Русской православной церкви и духовенству (The Russian Clergy and Church Aid Fund), созданный в Великобритании под патронатом Церкви Англии в 1923 г. В статье представлен краткий обзор деятельности этого благотворительного Фонда, направленной на финансовую поддержку эмигрантов из России и созданных ими церковных учреждений в Европе. Структура, функции, источники финансирования, основные направления работы, осуществляемой Фондом в Париже и Лондоне в 1935–1948 гг., исследуются в статье с опорой на документы Архива Центра Ближнего Востока Колледжа св. Антония в Оксфорде. Как показал анализ документов, на результативность деятельности Фонда влияли такие факторы, как политическая ситуация в Европе, юрисдикционная принадлежность православных учреждений и приходов, сотрудничество с другими международными благотворительными организациями, а также инициативность сотрудников Фонда. Ключевая роль в организации работы принадлежала генеральному секретарю и казначею ­Фонда. Благотворительный Фонд, ориентированный на поддержку клириков и мирян Русской православной церкви за рубежом, действуя от лица Церкви Англии, внес весомый вклад в укрепление англикано-православных связей и сохранение русского церковного присутствия в европейских странах в один из наиболее сложных для него периодов.

Representatives of the “Vekhi” direction of Russian religious philosophy (Fr. Sergius Bulgakov, N. A. Berdyaev, S. L. Frank, P. I. Novgorodtsev) and “Novograd residents” close to them (G. P. Fedotov, F. A. Stepun, I. I Fondaminsky) occupy a prominent place in the ideological life of Russian emigration in the period between the two world wars. An important direction of their spiritual and intellectual efforts was the desire to find and express the most adequate social embodiment of Christianity, free from both the shortcomings of capitalism and socialism — the so-called “social Christianity”. From this angle they viewed the Social Teaching of the Catholic Church and the corporate system. Currently, there are serious studies of various aspects of the activities and ideological heritage of thinkers of the “Vekhi tradition”. However, there is still no special study of the social meanings of Christianity in their works. The purpose of this article is to begin to fill this gap and show how these thinkers, within the corresponding historical context in the interwar period (from 1922 to 1940) and in correlation with the views of their Western colleagues, understood the social meanings of Christianity, and how they saw their most optimal implementation in the life of society.

The article examines the history of N. A. Berdyaev’s participation in the activities of the Russian Student Christian Movement (RSCM). Based on the analysis of archival data, publications in the “Bulletin of the RSHD” and memoirs, the activity of Berdyaev in the RSHD is studied in the period 1923–1930s, which developed in several directions: leadership of youth circles in Berlin (1922–1925) and Paris (1925–1932), lecture trips across Europe and the Baltic countries with the aim of organizing RSHD circles, participation in local and general congresses, starting with the first Psherovsky congress. The connection between Berdyaev’s publications in the “Vestnik RSHD” and other journals with his activities in the RSHD and his thoughts about the ways of its development is shown. In the appendix to the article, a “Memorandum” written by Berdyaev in December 1926 is published. This document reflects Berdyaev’s views on the church schism of 1926 (exposing the Karlovac Synod of excessive conservatism and politicization of the church) and the principles on which, from Berdyaev’s point of view, the Movement was founded: the relationship between freedom and conciliarity, the responsibility of the laity for the life of the church, churchliness and a creative Christian attitude to solving social problems of society, apologetics of Christianity in the modern world and cooperation with Western Christian denominations.

The article is dedicated to the representation of the situation of the Russian Orthodox Church and believers in the USSR in 1949–1965, the characteristics of which were presented on the pages of the “Bulletin of the Russian Student Christian Movement”. The main sources for the analysis of church life in the Soviet Union were publications in the Soviet press, the Journal of the Moscow Patriarchate, books published outside the USSR, as well as memoirs of secular and ecclesiastical persons who visited the country, conversations with representatives of the second wave of Russian emigration, letters from believers from the Soviet Union. The editorial policy of the “Bulletin of the RSHD” was aimed at avoiding any ideologization associated both with justifying a compromise in church-state relations and with declaring the Orthodox Church in the USSR false Orthodox. Position of the Russian Orthodox Church in the late Stalinist period and during the so-called “collective leadership” was considered in the “Bulletin of the RSHD” in three main areas: the opening of Orthodox churches and limiting the growth of their number; anti-religious propaganda; the use of the church by the state to solve its foreign policy problems. Khrushchev’s persecution was revealed by the authors of the “Bulletin of the RSHD” in various aspects: persecution of clergy; mass closure of churches, monasteries, and religious schools; changes in the legal status of priests; the reaction of western public and church opinion to the persecution of the church in the USSR. Publications of the “Bulletin of the RSHD” make it possible to highlight the central problem in the Russian Orthodox Church during the period under study: the restoration of faith in man and the restoration of the integrity of man himself. According to the authors of the magazine, a solution to such a problem would hardly be possible without priests and bishops becoming real elders, that is, the best not only in social, cultural and educational senses, but also, most importantly, ready to inherit the true church tradition, free from any power enslavement, both external and internal. In the situation of extreme shortage of such tradition and such seniority in the “sub-Soviet” church, their bearer, at least for a small part of believers in the USSR, was sometimes the “Bulletin of the RSHD” itself, or more precisely, its authors.

In this article, the author examines the narrative method in biblical studi es in the context of the use of this approach in modern humanities and patristic exegesis. It is indicated that domestic biblical studies are poorly acquainted with foreign narrative criticism. At the same time, the author emphasizes the relevance of mastering the narrative method in Russian church science. The article characterizes the narrative method in modern humanities and shows the origins of narrative criticism of the Bible. The author systematized the main methodological principles of narrative analysis in relation to the analysis of the biblical text. The main part of the publication is a comparative analysis of the narrative approach and the patristic model of attitude to the Holy Scriptures. At the end of the article, it is concluded that the narrative method and the Orthodox tradition equally perceive the Bible as a real and relevant event.

The article examines the Gospel parables included in the text of the Ladder by John of Sinai which are the most important symbolic clues to understand the meaning of the book’s fragments. In total, 148 explicit and hidden references to the Gospel parables were revealed in the text of the Ladder. The most frequently occurring parables in the monument are the parables of the good shepherd and the sower. The most important semantic block, on which the imagery of the Ladder is based, is the parables of eschatological character: the parables of the faithful servant, the wedding feast, the ten virgins, the unfruitful fig tree and the vineyard. Of particular importance in the structure and semantics of the text of the Ladder is the parable of the treasure hidden in the field: this treasure refers to the Christian virtues, the main of which is humility. We have not found special ways and techniques of introducing the Gospel text into the text of the Ladder: fragments from the Holy Scriptures are so artfully woven into the fabric of the narrative that discovering them is a challenging philological task. The origins of the semantic depth and imagery of the Ladder as a literary monument lie in its biblical context. The article analyses 14 of the 22 Gospel parables of Jesus Christ. The material for the analysis was the text of the Russian translation of the Ladder, made in the Optina Pustyn, first published in 1862. The article provides examples of the use of these parables in the text of the Ladder.

This translation of Theodore of Mopsuestia’s third homily on baptism (the 14th Catechetical Homily) into Russian continues the translation project of the Catechetical Homilies. Since the text of the Homilies is not preserved in the original Greek, the Russian translation was made from the Syriac version surviving in the manuscript Mingana Syr. 561. The translation tends to be literal, simultaneously avoiding the redundancies of the Syriac text. The translation has an introduction and historical theological commentary in the footnotes. In the introduction, the baptismal rites, namely anointment of the whole body, baptism proper, putting on light garments, and post-baptismal anointment of the forehead, are described and analyzed from the perspective of the history of liturgy and sacramental theology. Theodore explains taking off the baptizand’s garments before the anointment of the whole body as the removal of mortality and the anointment itself, according to him, is a symbol of immortality. He describes immersions into the baptismal pool in a traditional way by using imagery of the death and resurrection with Christ, rebirth, adoption, and renewal. Theodore’s sacramentological theology is eschatological; he perceives baptismal rebirth as a type and symbol of future rebirth in the resurrection from the dead, while the resurrection itself is a true rebirth. To illustrate baptismal renewal, Theodore also uses the imagery of refashioning a clay vessel and baking it in a furnace. He interprets the light garments that the baptized put on right after they go out of the pool as a symbol of the future age which they sacramentally entered. The post-baptismal anointment, for Theodore, grants the first fruits of the Holy Spirit.

It is sad to note that morality issues have become a subject of debate in many homes as society now embraces several wrong behaviours and seems not to appreciate the culture of morality. The present study set out to explore the views of adults on the use of Yoruba folktales as a tool for moral development. The two objectives were to explore the benefits of folktales to children and examine the role of demographics in the acceptance of folktales as a tool for moral development. The study adopted a mixed method of research, where a 10-item self-designed questionnaire was used to examine the two objectives of the study. Focus Group Discussion was also used to gain a deeper insight into the benefit of Yoruba Folktales for Moral Development in Children. The participants were selected from Oke ’Badan High School, Ibadan, Nigeria through a convenient sampling method. 150 valid responses were analysed using frequencies and chats. The findings also showed that Christians showed greater support for folktales than participants from the Islamic religion. The study concluded that folktales are a valuable addition that could be revived to help salvage the issue of morality among young people in Nigeria. The study recommended folktales be added to school literature to promote indigenous knowledge and mother tongue enhancement and also to teach acceptable behaviours in society.

Religion has remained a major source of hope for man’s existential experiences. In Africa, the domineering effects of Christianity and Islam have undermined the history and practice of the African Traditional Religion (ATR) that was hitherto the original religion of the people. The influence of Christianity and Islam has thus brought observable changes that affected the dynamics and practices of African Traditional Religion creating a clash of civilization and internal communal conflict, arising from misunderstanding from faithful of other religions. This study focused on ATR in Isuokoma, Nigeria. It identified the ideas and religious practices of the people using primary and secondary data that were interpreted thematically. The study found that ATR was very pragmatic and realistic, adjusting ever to meet the needs of the existential circumstances, notwithstanding the dwindling percentage sof adherents in Isuokoma. The study concluded that African Traditional Religion, in its pre-colonial form, offers the Isuokoma men and women some explanations in relation to why they are where they found themselves, why things continue or discontinue to happen and, reasons for some changes often expressed in the Isuokoma religious culture and civilization. It recommends increased religious socialization in Isuokoma and Nigeria at large as a way of building sustainable societal harmony. The study contributes to the body of knowledge in Religion, and African Traditional Religion in particular as well as enhances studies in inter-group relations.

Higher Education Institutions (HEIs’) have been challenged by society that their teaching and learning (T&L) strategies fail to focus and dwell on the problems that are experienced by communities. This led universities to experiment with various pedagogical styles to foster and drive their core mission. The lack of realization and use of indigenous knowledge (IK) and pedagogies has also contributed to the negative image of these institutions as they are viewed as being detached from the realities of society and their knowledge systems. It is therefore imperative to introduce a different approach and strategies to advance T&L at these HEIs. This paper examined the role and value of IK in the 21st century and how this knowledge system can be applied and appropriated using its pedagogical stance to foster T&L in higher education institutions of South Africa. A qualitative document analysis was applied to pinpoint the relevance and value of these indigenous pedagogies in HEIs. This methodology also assisted in discovering development trends within the field of IK and T&L in South Africa. The paper revealed that IK is a social capital that needs to be harnessed to foster sustainable teaching and learning at HEIs. This IK should be propagated, developed, and enhanced for universities to achieve positive thruputs. It is concluded that indigenous philosophies, values, pedagogies, and methodologies play a significant role in driving the T&L missions of universities in South Africa. The study contributes to debates on the decolonization of knowledge, knowers and pedagogies in HEIs’ thereby advancing scholarship.

I Nordic Orientalism. Paris and the Cosmopolitan Imagination 1800–1900 beskriver og analyserer Elisabeth Oxfeldt hvordan «orientalismen» innen kunst og litteratur medvirket til forestillingen om den nordiske (danske og norske) egenart: i forhold til både det kontinentale europeiske, med det nordiske som kulturell periferi, og til de fremmede kulturer og samfunn i det nære og fjerne Østen. Særlig hadde det kosmopolitiske miljøet i Paris sterk tiltreknings- og påvirkningskraft på de nordiske intellektuelle. Christopher Andreas Holmboe (1796–1882) var den første norske professor i «østerlandske sprog». I et mindre arbeid med vekt på Holmboes oversettervirksomhet førte kildene meg til en annen linje av «nordisk orientalisme» på 1800-tallet, nemlig den akademiske. Også der fører sporene til Paris, nærmere bestemt til École des Langues Orientales Vivantes (etablert i 1795) og den legendariske franske orientalisten Silvestre de Sacy (1758–1838). I dette bidraget trekker jeg fram hvordan Holmboe, hans samtidige i Norden og hans etterfølgere ved universitetet i Christiania/Kristiania /Oslo var knyttet til dette akademiske nettverket av orientalister som sprang ut av det franske miljøet tidlig på 1800-tallet.

Å forstå islamismen er sentralt for den som vil forstå den politiske, ideologiske og religiøse utviklingen i Midtøsten og Nord-Afrika (MØNA). Det dreier seg ikke bare om en intellektuell øvelse. I sine politiske konsekvenser innvirker denne forståelsen på spørsmål som angår liv og død for hundretusener av mennesker i MØNA-regionen, og på vilkårene i kampen om frihet og demokrati for folkene der. Men når en forsker gir seg i kast med dette spørsmålet, og ikke minst når hen presenterer sine resultater, oppdager hen raskt at forskningen foregår i et felt preget av sterke interesser og sterke forhåndsoppfatninger både blant politikere, meningsbærere og folk flest. Hvordan forskeren skal navigere i dette farvannet er temaet for denne artikkelen. Kjernespørsmålene som stilles er: Hvilke utfordringer kan polariseringen rundt forståelsen av islamismen stille forskeren overfor i valget av forskningsspørsmål og forskningsmetoder og i formidlingen av resultatene? Hvilket ansvar har forskeren overfor offentligheten og overfor de menneskene som utgjør studieobjektet, og i så fall hvordan håndtere det uten å gå på kompromiss med forpliktelsen til vitenskapelighet?

Sharia blir ofte framstilt som noe strengt og uforanderlig. Både konservative muslimer og såkalte islam-kritikere presenterer gjerne sharia som statisk og avledet av Koranen og sunnaen en gang for alle. At endring skjer over tid, er derimot fullt akseptert både i akademiske forståelser av sharia og i store deler av tradisjonen selv, om enn innen visse rammer. Men hva disse rammene er og hvordan endring skjer er fortsatt omdiskutert i det akademiske fagfeltet «islamsk lov» (eng. Islamic legal studies). I denne artikkelen skal jeg sette søkelys på perioden ca. 1200–1800, en periode som tidligere ble sett på som en nedgangstid der lite nyskapning skjedde på lovfeltet. Perioden før blir gjerne betegnet som formingstiden og storhetstiden, og perioden etter blir sett på som en tid der sharia møter moderniteten og gradvis mister sin posisjon, i alle fall i sin tradisjonelle eller klassiske form. Men hva var den tradisjonelle rettsvitenskapen og hvordan skal vi forstå endringsprosessene også i perioden 1200–1800? I denne artikkelen skal jeg fokusere på regelsamlingene, og hvordan vi kan forstå endring i selve korpuset av konkrete lovregler over tid. Det handler altså om endring i enkeltregler, tekster, sjangre og institusjoner. Søke­lyset på endring gjør at vi kan se aktørskap og påvirkning på nye måter og hjelper oss med å ikke ta for gitt at tekster og tolkninger er stabile over tid.

Ser vi på dei store miljøa for humanistiske islamstudiar i Norden så finn vi at dei mest vanlig er knytt til to disiplinar, religionsvitskap og arabisk språk og filologi (tekststudiar). Sjøl om mye av denne forskinga dreier seg om fortida, så er det derimot heller sjeldan å sjå «islam-historie» ved institutt for historiske studiar. I den grad dei har fokus på Midtausten, er det som oftast retta mot moderne historie, og gjerne internasjonale relasjonar. Religion er for dei i beste fall eit rammevilkår, ein kontekst der dei overlet innhaldet til religionsforskarar og filologar. [...]

[KI-generert sammendrag] Artikkelen diskuterer utviklingen av islamske studier ved Universitetet i Oslo (UiO), med fokus på muligheten for å etablere islamsk teologi som en del av universitetets fagtilbud. Historisk sett har islamstudier vært koblet til semittiske språk og kristen teologi, men fra 2000-tallet har det vært en økende interesse for islam som akademisk emne, drevet av økt synlighet av muslimer i Norge og internasjonale hendelser. Leirvik beskriver hvordan et forslag fra 2007 om å opprette et islamsenter ved UiO strandet på grunn av fakultetsrivalisering, men at det senere ble opprettet et senter for islam- og Midtøstenstudier ved Det humanistiske fakultet. Videre har Det teologiske fakultet utviklet teologisk orienterte islamstudier med et fokus på interreligiøse studier og islamiske kjernefag, men uten å etablere et eget studieprogram. Leirvik drøfter også den potensielle rollen til islamsk teologi ved et sekulært universitet og dens relevans i moderne akademia.

Den 10. februar 2023 disputerte Marius Linge på ph.d.-programmet i utdanningsvitenskap for lærerutdanning ved OsloMet. Avhandlingen er et viktig bidrag til studiet av hvordan unge muslimer i Norge praktiserer islam, med utgangspunkt i tema som rituell praksis, kriminalitet, religiøs identitet og tilhørighet, religiøse minoriteter og radikalisering. Levd religion utgjør forskningens analytiske og metodologiske tilnærming, og Linge benytter semi-strukturerte intervjuer og observasjon som sine primære forskningsmetoder. [...]

[KI-generert sammendrag] Teksten tar for seg emic-etic distinksjonen i forbindelse med islamske studier, spesielt i konteksten av akademia i Oslo, Norge. Emic refererer til innsikt som kommer fra innsiden av en kultur eller religion, mens etic representerer et utenfra-perspektiv som forsøker å forklare fenomenene objektivt. Studien analyserer islamske programmer ved ulike universiteter i Oslo, som MF Norwegian School of Theology, Religion and Society og Universitetet i Oslo. Det blir diskutert hvordan islamske studier ofte plasseres under religionsvitenskap eller historie, og ikke som en selvstendig disiplin, noe som påvirker måten islam blir undervist og forstått på. Forfatteren argumenterer for behovet for å diversifisere metodologiske og epistemologiske tilnærminger for å gi en mer nyansert forståelse av islam i den vestlige akademiske verden.

[KI-generert sammendrag] Artikkelen "Minoritetsmetodologi i islamforskningen" av Marianne Hafnor Bøe og Ingvild Flaskerud diskuterer utfordringer knyttet til forskning på minoritetsretninger i islam, særlig sjia-islam, i en europeisk og norsk kontekst. Forfatterne påpeker at islamforskning tradisjonelt har fokusert på sunni-islam, noe som har marginalisert andre retninger som sjia-islam. De fremhever behovet for å utvikle en minoritetsmetodologi som tar hensyn til de spesifikke utfordringene forskere møter når de studerer mindre religiøse grupper. Artikkelen understreker viktigheten av representasjon og anerkjennelse av disse minoritetene, samt kritisk refleksjon rundt kategorisering og usynlighet i forskningen.

Den norske presten Peter Blom (1828–1912) var i svensk-norsk diplomatisk tjeneste i Konstantinopel fra 1858 til 1864, og i de påfølgende tiårene skrev han bøker og artikler som omhandlet kulturelle og religiøse forhold i Konstantinopel og Levanten. Blom var antagelig drevet av en utferdstrang, og av sitt kristne engasjement og ønske om evangelisering. I løpet av årene i Konstantinopel utviklet han også en interesse for islam og muslimer, og han behandlet islam og muslimers praksis inngående i sine skriftlige arbeider. I tre bøker publisert mellom 1870 og 1903 forente Blom trekk fra ulike sjangre, som reiseskildringer, etnografiske opptegnelser, innføringsbøker, misjonslitteratur og polemikk. Fremstillingene av muslimsk tro og praksis er preget av negative forestillinger, men han var også sterkt kritisk overfor ikke-protestantiske kristne trosfeller. Ingen av de tre bøkene fikk bred omtale eller utbredelse i norsk offentlighet, men like fullt kan de fortelle oss noe om den norske kunnskapsproduksjonen om islam og muslimer mot slutten av 1800-tallet.

Hvordan fremstilles islam og muslimer i NRKs nyhetsflaggskip Dagsrevyen? Denne artikkelen belyser dette spørsmålet basert på materiale fra en studie om nyhetsdekningen av religion i Dagsrevyen gjennom året 2021. Med utgangspunkt i forskning på fremstilling av islam i norske nyhetsmedier viser artikkelen at Dagsrevyens dekning representerer både kontinuitet og brudd med tendenser dokumentert i tidligere forskning. På den ene siden følger NRK tidligere tendenser ved å primært tematisere islam og muslimer i nyhetssaker om innvandring og integrering og i saker om konflikter, vold og terrorisme. På den andre siden skiller Dagsrevyen seg ut ved å synliggjøre norske muslimer gjennom positive vinklinger og ressursperspektiver. Artikkelen viser likevel at bildet er sammensatt og at problemfokuserte diskurser gjør seg gjeldende på ulike måter i Dagsrevyens dekning av islam og muslimer.

I dette temanummeret av DIN presenteres videreutviklede konferanseinnlegg fra forskningskonferansen Islamforskning i Norge 200 år etter Holmboe: hvem, hva, hvorfor? Konferansen fant sted 28. – 29. oktober 2022, med det formål å samle så mange som mulig av forskere i Norge fra ulike disipliner og fagområder relatert til islam og muslimer. Konferansen var ment å på den ene siden synliggjøre fagmiljøer og enkeltforskere for hverandre, og på den andre siden å være en anledning til å videre­utvikle fagkritiske samtaler på tvers av institusjoner og disipliner. Konferansen var også åpen for publikum.

Georges Bataille is undoubtedly a key reference for all relevant contemporary thoughts about sacrifice. This article attempts to follow his impulses and intuitions, which are often misunderstood because they are highly personal, provocative, and suggestive. The problem of sacrifice is approached in three concentric circles. The first presents a view from a distance, from the cosmic standpoint of “base materialism” and “general economy.” The second takes a closer look at the sacrificial site and deals with Bataille’s fascination with Aztec sacrificial culture. The concluding third part looks at sacrifice from the point of the altar, the place of communication and communal consumption of death, as a site of the emergence of the sacred and of community. In this way, the article seeks to highlight Bataille’s transgressive thinking as a worthwhile contribution to post-metaphysical theology.

This article argues that theology (systematic or otherwise) is ultimately grounded in (religious) experience. To that end, I methodologically demonstrate that theological inquiry cannot coherently be pursued without attention to people’s experience of the divine/sacred. Thus, this article stands as a methodological development and defense of a family of theological viewpoints that I call context-attentive theologies. In order to do so, I examine the writings of three authors whose different approaches to the problem of divine revelation will help me to clarify the meaning of context-attentive theology: Jean-Luc Marion, H. Richard Niebuhr, and Gustavo Gutiérrez. I proceed in four steps. First, I provide an account of context-attentive theology through an examination of the task of theology. Second, I focus on Marion’s phenomenology of revelation to ascertain to what extent it incorporates contextual analysis. Third, I turn to Niebuhr’s account of revelation, which I construe as a context-attentive theology shaped by the “historical turn.” Fourth, I turn to Gutiérrez’s liberation theology to show how Niebuhr’s “radical reconstruction” within the context of the historical turn is further radicalized by liberation theology, which I take as a prime example of context-attentive theology.

This article explores the use of feminine metaphorical language in the works of Plato and Origen. Drawing from Hanne Løland’s definition of gendered metaphorical language, it examines how Plato and Origen both inherit and challenge the stereotypical use of feminine metaphorical language to advance their philosophical and theological agendas. While partially adhering to the stereotypical uses of gendered metaphorical language, both Plato and Origen navigate beyond them to conceptualize a fluid and multifaceted feminine continuum. By anchoring the analysis in Plato’s Symposium and Timaeus and in Origen’s exegetical works, the article demonstrates how both authors represent intellectual ascent and spiritual transformation through feminine metaphors. In this regard, the article suggests the possibility that Origen inherited this feminine continuum from Plato’s philosophy. Through this comparative analysis, the article contributes to a deeper understanding of feminine metaphorical language in ancient philosophy and theology, thus challenging a simplistic interpretation of gendered metaphorical language. Overall, the article underscores the complex interplay between cultural constructs, philosophical frameworks, and gender representations in the intellectual legacies of Plato and Origen.

Sacrifice is mainly a patriarchal institution. Nancy Jay argued that sacrifice serves as a ritual supplement and replacement for natural birth, and attempts to establish the dominance and priority of descent through the father over descent through the mother. I demonstrate the cogency of Jay’s analysis across a number of traditions. My focus is not on sacrificial rituals, but instead on a series of myths – Hebrew biblical, ancient Greek, and Vedic Indian – that disclose the manner in which sacrifice inhabits a continuum with a broader array of struggles for dominance within the family including, but not limited to, the contestation between patriarchy and matriarchy. In many myths, the kinship group becomes a primary metaphor, both for the competition over scarce goods, including power and authority within the family unit, and for modeling the body politic in a microcosm.

This article examines Jerome’s use of bridal and military imagery in his writings to male and female ascetics. The metaphor of the “bride” and the “soldier” had been used in earlier Christianity to describe the Christian identity of the baptized person, and in the writings of Jerome and other fourth-century ascetic writers, these motifs came to be increasingly employed in discourses on the ascetic life. While previous scholarship has claimed that Jerome mainly used the image of the bride in descriptions of and advise to ascetic women, and military imagery in writings to and about men, the article argues that his employment of these imageries was more complex. It is shown that while the bridal metaphor signals femininity and passivity, and the soldier metaphor manliness and activity, Jerome’s employment of them does not depend first and foremost on the gender of the ascetic. Rather, both images are used to support certain aspects of his theology – mainly his ideas about the postlapsarian, fleshly condition and the human possibility of transcendence – as well as his ascetic ideology, by marking the ascetics as superior to non-ascetics through their unique relationship with Christ.

The article explores how Digital and Public Theologies, two separate but overlapping discourses, can combine empirical and normative efforts. The article highlights the role that the sensitivity for context should play in the development of each of these theologies. To better understand the role of the context, the category of the imaginary is outlined with reference to Charles Taylor and Cornelius Castoriadis. This category helps to describe and criticize imaginaries that determine the social, psychological, political, and contextual realities which theology reflects on – this will be called the reflective or critical task of theology. The category also helps to describe and criticize the imaginaries that determine theological thinking itself, the perspective of a given theology as well as the orientations it suggests. This is the self-critical task of theology. Furthermore, I will suggest to see it as a constant and remaining task of theology to make its imaginations explicit and open to critique because these imaginations are the source of orientations that theology articulates. This calls for theologies that understand themselves as dynamic, unfinished, and discursive.

Empirical research methods have traditionally been absent from and are still foreigners to systematic theology. However, the turn toward practices in academic studies of religion and theology implies that empirical research methodologies cannot be deemed irrelevant to systematic theology. This article explores Hanna Reichel’s theory of theology as design, focusing on the understanding of theology as practice and the potential implications regarding the relevance of empirical methods to systematic theology. Bringing Reichel’s concept of theology as design into dialogue with Geir Afdal’s concept of distributed normativity, this article makes the case that the question of the affordances of a theological interpretation is not only an imperative theological one but also an empirical one, calling for empirical research methods.

This article approaches the relationship between theory and practice based on Lived Theology. The concept is introduced through empirical insights and an overview of various definitions. Additionally, the article highlights the implications of Lived Theology on the field of academic theology and the concept of theology itself. Subsequently, Lived Theology is juxtaposed with the research field of Empirical Theology. The article explores how Lived Theology can be researched adequately, revealing that Empirical and Lived Theology are interdependent from one another.

From its origins, the Christian religious imaginary has been inhabited by the sacrificial fantasy, which finds its most radical symbol in the crucified body. According to the principle of imitatio Jesu, believers have always been called to consider pain as an experience to be lived and shared with Christ, to be offered to him as a gift of self to the Other. Already the masters of suspicion condemned this ascetic-religious cult of sacrifice and showed its dehumanizing and superegoic side, characterized by the violence of abuse, authoritarianism, submission, and above all the denial of life. However, this beneficial and liberating critique has removed the donative and not merely alienating aspect not of the sacrificial body, but of the symbolic sacrifice. Starting from a close dialogue between systematic theology and (Lacanian) psychoanalysis, this contribution aims to question both the sacrificial (religious) fantasy in its alienating character and the equally superegoic drive of the imperative of unlimited enjoyment as a reaction to any kind of symbolic limitation. Against this background, an attempt will be made to think of a form of sacrifice that follows the logic of the gift (of the body), without being subjected to a logic of alienating exchange.