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Panel description: The panel aims to foster open discussion on the diverse meanings of "conservation" in religion and ethics, encompassing established traditions and the new implications of the term in the context of global warming, climate crisis, and artificial intelligence. In Latin, "conservo" is a specification of "servo" (to keep, preserve, maintain, protect, watch over carefully, save). The term is used to indicate the act of preserving, guarding, or maintaining something. It shares with "servo" the intricate etymology of "servus," whose original meaning (*serwo-) likely was "guard" or "shepherd," but it evolved pejoratively to mean "slave" in Italy between 700 and 450 BC. "Conservo" adds the notion of a community where this act of watching over is shared. In Latin, "conservo" applies to animals, inanimate objects, and abstract principles like benevolence, faith, and nature itself. In a world often depicted as undergoing rapid transformation, and within the framework of the EUARE 2025 Vienna congress focused on "Religion and Socio-Cultural Transformation," we seek to explore the concept of "conservation" in religion, spirituality, and ethics. What is conserved amidst transformation? What must be preserved to prevent transformation from disrupting the very essence of "form," leading to deformation? What are the intricate, labyrinthine, and sometimes controversial relationships between the different semantic fields of conservation mentioned above? How can the nature of animals, plants, and inanimate objects be conserved if such conservation does not also apply to principles and ideas? What is the relationship between conserving the past and preserving the future? Furthermore, what are the lexical, semantic, and pragmatic distinctions between terms like conservation, preservation, and reservation? And how does the term "conservation" extend to the complex semantic structure, from the conservative to the Italian musical "conservatorio"?

Papers:

CONSERVE WHAT'S GOOD, GET RID OF WHAT'S BAD (AND TOLERATE WHAT'S NEITHER)!

Raehme B. (Speaker)

Center for Religious Studies - Bruno Kessler Foundation ~ Trento ~ Italy

The platitudinous rule of thumb expressed in the title is, of course, meant to highlight the equally platitudinous fact that questions regarding what merits conservation, abolishment or unruffled tolerance tap into the realm of normative commitments and values. They are normative questions through and through. That is why the rule of thumb gains concrete meaning only against the backdrop of the pre-existing value commitments of its interpreter. Present-day discourses about a host of questions - from artificial intelligence to wars and religious identities, the climate "crisis" (which isn't a crisis because crises, per definitionem, can be overcome) to the European Union etc. - are suffused with value-talk. What is largely missing in the public clashes of diverging value commitments is open argumentative debate about what values are justifiable. Argumentative debates of this kind are largely confined to the academic fields of normative philosophical and theological ethics, to political and social theory. The talk will focus on two examples of contentious debates, one from the religious and one from the political sphere. The aim is to show how radically argumentative debate may benefit these debates.

AN INHERITANCE WITHOUT TESTAMENT: MOUNTAINS AS A LABORATORY OF THE FUTURE

Costa P. (Speaker)

Center for Religious Studies - Bruno Kessler Foundation ~ Trento ~ Italy

This paper explores the role of mountain landscapes as ethical and spiritual laboratories for imagining alternative modernities aligned with ecological conservation. Drawing on the idea that mountain regions represent "an inheritance without testament," the study argues that these spaces, often seen as marginal and remote, can provide crucial insights into the future of conservation ethics. The research focuses on the Alpine region, where traditional forms of life are increasingly challenged by modernization, yet simultaneously, new models of sustainability, spirituality, and community are emerging. The paper is grounded in a multidisciplinary approach, integrating environmental philosophy, religious studies, and ethics. It examines five distinct areas where mountain environments act as crucibles for new ethical and spiritual practices. These include the rise of "new mountaineers" who choose to live in remote areas as a deliberate critique of consumerist society, spiritual seekers drawn to the mountains for non-traditional experiences of re-enchantment, and the evolving role of high-altitude mountain huts as centers for cultural and ethical renewal. The research also investigates sustainable entrepreneurship that seeks to grow with, rather than exploit, the environment, as well as innovative approaches to mobility in these hyper-complex landscapes. At the core of the study is the concept of "romantic empiricism," where nature is seen not as an inert object but as a dynamic agent deserving of respect. This perspective challenges the dominant scientific narrative that views nature solely as a resource for human use, proposing instead that conservation efforts must be rooted in an ethic of dialogue and mutual respect between humans and the natural world. The paper argues that this kind of ethical-spiritual engagement is essential for motivating the societal shifts required for an effective ecological transition.

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Leone M. (Speaker)

University of Turin ~ Turin ~ Italy

This paper critically examines the growing ideology of "cancellation" in religion and ethics, contrasting it with a more nuanced ideology of conservation that condemns past wrongs while retaining a mature memory of them for future generations. As debates over cultural memory, moral accountability, and historical reckoning intensify, particularly in religious and ethical contexts, the concept of cancellation—a wholesale rejection and erasure of morally problematic legacies—has emerged as a dominant approach. This paper questions the ethical implications of this trend, arguing that while cancellation may seem just in swiftly disassociating from historical evils, it often fails to consider the long-term consequences of severing connections to the past. Drawing on both classical and contemporary ethical theories, the paper proposes that conservation offers a more sustainable and morally responsible alternative. Conservation, in this context, does not mean preserving injustices or celebrating harmful histories; rather, it entails acknowledging past wrongs and conserving their memory as cautionary tales. The discussion engages with Cicero's notion of conservatio—a principle that calls for the preservation of values, decorum, and human nature in ways that maintain social and moral continuity amidst transformation. The analysis touches on various case studies where both cancellation and conservation ideologies have clashed, particularly in religious communities grappling with their own problematic histories. The discussion extends to the broader ethical questions of how society should handle statues, texts, and symbols associated with oppression: should they be removed entirely, or preserved as reminders of what must never be repeated? The paper also probes the theological implications of erasure versus remembrance, asking whether religious traditions are better served by an ethics of amnesia or one of memory and redemption.

Panel description: Since the early 1980s, a widespread categorisation distinguishes four forms of interfaith dialogue: first, dialogue of life (often called "grass-root dialogue"), second, dialogue or deeds for the common good, third, dialogue of specialists, and fourth dialogue of religious experience. Today, at times a fifth form is added which can be named "diplomatic dialogue" (Marianne Moyaert). Yet there seems to be a dimension of dialogue running through all these different forms, that is, the personal level. What does dialogue do with people involved in one or many of these forms? How does interfaith dialogue affect individual personalities? And, conversely, how does the personal dimension impact the different forms of dialogue? The panel explores different facets of the personal level alerting us to the fact that in its most basic form, dialogue can only be dialogue between persons.

Papers:

UNEXPECTED ISSUES: THREE STORIES OF INTERFAITH ENCOUNTER.

Race A. (Speaker)

World Council of Faiths ~ London ~ United Kingdom

Interfaith encounter and dialogue invariably involve participants in dimensions of human complexities more than what we might think of as "purely religious". It is these human complexities that reveal both attitudes and behaviours that enliven dialogue and also mask dialogue's processes and outcomes. This presentation will focus on three personal examples where interreligious dialogue between Christians and other traditions reveals how many-layered the process can be.

DOES INTERRELIGIOUS DIALOGUE NEED A THEOLOGICAL DIMENSION?

Schneider M. (Speaker)

Postdoc Research Fellow, Centre for Religion and Modernity, University of Münster ~ Münster ~ Germany

Based on observations in Birmingham and Leicester in 2023, the paper distinguishes two different profiles of interreligious dialogue. Practical dialogue, focused on social initiatives aimed at cooperation in the neighbourhood, and discursive dialogue, aiming at exploring theological and spiritual aspects of the participants' religious traditions, including conflicting truth claims. The range of ways in which interlocutors in both cities defined the relationship between the two profiles will be summarised and discussed. Are theological issues an obstacle to progress in practical dialogue formats? Or is dialogue insufficient without addressing the crucial points of theological debate?

INTERRELIGIOUS PHRONESIS: BRIDGING PRACTICAL WISDOM AND INTERFAITH ENGAGEMENT

Gustafson H. (Speaker)

Director of the Jay Phillips Center for Interreligious Studies (College of Arts and Sciences), Adjunct Professor in the Department of Theology, University of St. Thomas ~ Minnesota ~ United States of America

This paper explores the concept of interreligious phronesis - rooted in Aristotelian practical wisdom - as a guiding virtue essential for navigating the complexities of religiously diverse contexts. It outlines four key dimensions of this practical wisdom: Know What (episteme), Know Who (empathia), Know Why (sophia), and Know How (techne). These dimensions co-constitute the ability to act thoughtfully and effectively in interfaith encounters, emphasizing not just the knowledge of religious diversity but also the skills and moral virtues necessary to engage constructively with others. By grounding interfaith dialogue in these personal dimensions, this paper provides a practical framework that bridges theoretical models and real-world applications.

FOUR CATEGORIES OF INTERRELIGIOUS ENCOUNTER FROM A PHENOMENOLOGY OF PRACTICE

Wratten S. (Speaker)

Professional Doctorate Student, Cambridge Theological Federation with Anglia Ruskin University ~ Cambridge ~ United Kingdom

Constructed from stories of interreligious encounter in 'everyday life' this paper will present the following four categories of interreligious encounter: Human Connection, Transcendent Connection, Identity and Life Experience, Questions of Theology of Religions. Utilising a methodology of hermeneutic phenomenology, this paper argues that critical reflection on first-hand interreligious encounter reveals significant thought on meeting with the 'religious other' and that which we may call God or transcendent reality. This paper advocates for personal experience to be acknowledged as a significant gateway into interreligious dialogue for the academy and communities of practice.

DIALOGUE AND PERSONAL RELIGIOUS IDENTITY - THE CASE OF PAUL KNITTER

Riggert A. (Speaker)

Pastor emeritus of the Protestant Church of Westphalia. President of the Institute for Interreligious Studies INTR°A ~ Schwerte ~ Germany

The American Catholic theologian Paul F. Knitter (*1939) has reflected intensively on the effects of his dialogue with the religious other on his personal identity as a Christian, particularly in the last two decades. His dialogue with Buddhism and Buddhists finally led him to become a Buddhist-Christian dual belonger. The paper will explore this process of identity transformation as an example of the opportunities offered by interreligious dialogue to expand and deepen one's own religious self-understanding.

PERSONS, NOT TYPES - A LESSON TO BE LEARNED FROM HASAN ASKARI

Schmidt-Leukel P. (Speaker)

Senior Professor of Religious Studies and Intercultural Theology, University of Münster ~ Münster ~ Germany

Syed Hasan Askari (1932-2008) was one of the Muslim pioneers involved in interfaith dialogues organised by the World Council of Churches. Being strongly influenced by W.C. Smith, Askari emphasised the significance of meeting as individual persons and not as types representing some imagined collective religious identity. The paper explores the implications of this view for a better understanding of the impact of dialogue on the personal level.

Panel description: This session focuses on the interface between contemporary Hinduism and socio-cultural change. All three papers explores ways that Hindu beliefs and practices are inspiring such change in contemporary contexts in India and beyond. The first paper, "Socio-Cultural Transformation and the Trees for Life Movement," explores the life and vision of Balbir Mathur, founder of an NGO called Trees for Life International. This paper will focus broadly on Mathur's spiritual autobiography and the role of religion in inspiring him to found Trees for Life, an international movement that works for positive socio-cultural change through not just the planting of trees, but also through education and other forms of humanitarian work. The second paper, "Socio-cultural Transformation and the Public Visibility of Religion in Contemporary Kerala," explores a Hindu festival in Kerala, the Uthra Siveli Festival. The paper highlights tensions between progressive secularization and the increasing public visibility of religion in Kerala. But it also addresses the transformative potential of ritual and ways the Uthra Siveli Festival functions to promote social transformation and the transcendence of caste boundaries. The final paper, "The Brahma Kumari Tradition and Socio-Cultural Transformation," examines the Brahma Kumari tradition and its role in socio-cultural transformations in India and beyond. This paper examines several aspects of the Brahma Kumaris' acts of service to society, including their contributions to the uplifting of women and untouchables and bringing attention to the problems caused by climate change. This paper asks: What is the role of religion as a driving force for positive socio-cultural changes in individuals and in society? Can the belief that change starts from within make a lasting impact on society? Are there other socio-cultural transformations that happen in this way?

Papers:

SOCIO-CULTURAL TRANSFORMATION AND THE TREES FOR LIFE MOVEMENT

Pintchman T. (Speaker)

Loyola University Chicago ~ Chicago ~ United States of America

This paper explores the life and vision of Balbir Mathur, founder of an NGO called Trees for Life International, focusing on the role of religious experience in shaping his relationship to the natural world and his work with Trees for Life. Mathur grew up in a Hindu family in India and later moved to the state of Kansas in the United States. He recounts that he had a profound religious experience one day while flying over the island of Cypress followed by a period of severe illness and further spiritual experiences, causing him to quit his job and seek a way to be of service to humanity. Mathur established Trees for Life, an organization that plants trees and engages in humanitarian work all over the world to help impoverished communities, especially in the global south, with the requirement that each person or community it assists in turn assist at least two others. his paper will focus broadly in Mathur's religious autobiography and the role of religion in inspiring Mathur to effect positive socio-cultural change through ahis global humanitarian movement. Mathur's vision of socio-cultural transformation is deeply informed by Hindu and Buddhist ideals, especially Hindu conceptions of the divine as an impersonal force, the Buddhist principle of codependent arising, and other Hindu and Buddhist religious concepts.

PUBLIC VISIBILITY OF RELIGION AND SOCIO-CULTURAL TRANSFORMATION

Pati G. (Speaker)

Valparaiso University ~ Valparaiso ~ United States of America

This paper explores the annual Uthra Śīvēli festival at the Śrī Vallabha Temple in Thiruvalla, highlighting the increasing public visibility of religion in Kerala and the socio-cultural transformation during this Hindu festival as the devotees come together. Annual festivals are a central feature of the South Indian religious tradition. More importantly, festivals unite people and places as devotees share devotion. This paper examines the festival and elucidates its transformative potency by discussing how it plays a role in socio-religious transformation, transcending caste and social boundaries in South India. I argue the dynamic interactions between deities and devotees that occur during the festival not only transform the space into a "religioscape," connecting lived and imagined worlds through ritual practice, but also promote socio-cultural transformation, problematizing our understanding of the social dimensions of caste and its historical religious valorization.

BRAHMA KUMARI TRADITION AND SOCIO-CULTURAL TRANSFORMATION

Dimitrova D. (Speaker)

University of Montreal ~ Montreal ~ Canada

This paper examines the Brahma Kumari tradition and its role in socio-cultural transformations in India and beyond. The focus is on the issue of spiritual identity, meditation, service to society and female leadership. I examine several aspects of the implication of Brahma Kumaris in service to society and their contribution to the uplifting of women and untouchables, and to the creation of a new awareness of climate change. I will focus on socio-cultural transformations leading to female empowerment, the transformations of slums into "divya nagar", or divine cities, and environmental improvements. What is the role of spirituality and meditation as a driving force for these positive socio-cultural changes in individuals and in society? Can the belief that change starts from within make a lasting impact on society? Are there any other socio-cultural transformations that happen in this way? By means of analysis of texts and data from interviews with Brahma Kumari followers, this paper discusses the important societal impact of the Brahma Kumari tradition and its contribution to meaningful socio-cultural transformations.

Panel description: The panel "Religion and New Cross-Cultural Reality: Transformations and Challenges" will explore the shifting role of religion in a world marked by increasing cultural diversity and global interconnectedness. The discussion will highlight the significance of interreligious dialogue, religious diplomacy, cross-cultural communication as vital tools for fostering understanding and cooperation among diverse religious groups. The panel will examine how different faith traditions can engage in meaningful conversations to foster mutual respect and understanding. Cross-cultural communication will be highlighted as a means of resolving conflicts and building bridges between communities with differing beliefs. The panel will also address the new roles religion is playing in these shifting contexts, including the challenge of maintaining traditional identities while adapting to a rapidly changing world. Participants will discuss the new roles and challenges that religion faces in this evolving landscape, including the need to navigate cultural complexities and contribute to global harmony. This exploration aims to illuminate the role of religion in adapting to and shaping the new cross-cultural reality.

Papers:

CROSS-CULTURAL COMPETENCE IN THE DIALOGUE OF RELIGIONS IN UKRAINE

Kharkovschchenko Y. (Speaker)

Taras Shevchenko National University of Kyiv ~ Kyiv ~ Ukraine

Nowadays it is important to explore the critical role of cross-cultural competence in fostering effective interreligious dialogue within the Ukrainian context. Ukraine, as a culturally and religiously diverse society, is home to a variety of faith traditions, including Orthodox Christianity, Catholicism, Protestantism, Islam, and Judaism. This diversity creates both opportunities and challenges for interfaith communication and cooperation. We will focus on how cross-cultural competence—defined as the ability to understand, communicate with, and effectively interact with people across cultures—can enhance mutual respect, reduce religious tensions, and promote social cohesion. Special attention will be given to the historical and contemporary interactions between different religious communities in Ukraine, highlighting examples of successful interfaith initiatives. The role of cross-cultural diplomacy in mitigating conflicts and fostering peace will also be discussed, along with the practical challenges that arise in the pursuit of religious harmony. This exploration will contribute to a deeper understanding of how cross-cultural competence serves as a vital tool for promoting interreligious dialogue and cooperation in a pluralistic society like Ukraine.

THE ROLE OF THE RELIGIOUS FACTOR IN BUILDING CROSS-CULTURAL COMMUNICATIONS

Roma A. (Speaker)

Taras Shevchenko National University of Kyiv ~ Kyiv ~ Ukraine

We are going to examine the pivotal influence of religion in shaping and facilitating communication between culturally diverse groups. Religion, as a fundamental aspect of many societies, plays a crucial role in defining values, ethical frameworks, and social norms, which in turn affect how individuals and communities interact across cultural boundaries. We will explore how religious traditions, beliefs, and practices can serve both as bridges and barriers to effective cross-cultural communication. It will analyze the positive role of religion in fostering mutual understanding, trust, and cooperation through interfaith dialogue, shared moral values, and humanitarian efforts. At the same time, it will address the challenges posed by religious differences, including potential sources of conflict, stereotyping, and misunderstanding. Case studies from various regions, both historical and contemporary, will be highlighted to demonstrate how the religious factor influences cross-cultural communication. The discussion will also explore strategies for leveraging religious commonalities to build more inclusive, respectful, and productive interactions among culturally and religiously diverse populations. This abstract aims to provide a nuanced understanding of religion's role in the complex dynamics of cross-cultural communication.

THE CURRENT MEDIA IN PROVIDING RELIGIOUS COMMUNICATION OF CLERGY AND BELIEVING PEOPLE

Melnyk L. (Speaker)

Bila Tserkva National Agrarian University ~ Bila Tserkva ~ Ukraine

The topic "The Current Media in Providing Religious Communication of Clergy and Believing People" underlines the role of modern media platforms in facilitating dialogue between religious leaders and their congregations. In the contemporary digital age, traditional modes of religious communication are increasingly supplemented by online platforms, social media, and digital forums. This evolution impacts the dissemination of religious teachings, pastoral care, and spiritual guidance. The study explores how clergy use media to reach a broader audience, maintain spiritual connections, and address the religious needs of believers, particularly in a globalized and technologically interconnected society. It also investigates potential challenges, such as maintaining the authenticity of religious discourse, ensuring the meaningful engagement of the faithful, and addressing the risks of misinformation. The research highlights the growing importance of media literacy among religious communities and the implications of digital communication for the future of religious practice.

GLOBALISATION AND WOMEN'S LEADERSHIP IN RELIGION: HOW FEMINIST MOVEMENTS CHANGE TRADITIONAL RELIGIONS

Dobrovolska K. (Speaker)

Taras Shevchenko National University of Kyiv ~ Kyiv ~ Ukraine

The discussion on the topic "Globalisation and Women's Leadership in Religion: How Feminist Movements Change Traditional Religions" is amed to explores the transformative impact of feminist movements on traditional religious structures in the context of globalisation. As globalisation accelerates the exchange of ideas, values, and social movements, it has opened new avenues for the role of women in religious leadership and challenged patriarchal norms that have historically dominated many religious institutions. We will show how feminist ideologies, in tandem with global social change, have influenced and reshaped religious practices, doctrines, and leadership roles in various faith traditions. It will explore the ways in which feminist movements advocate for gender equality, inclusion, and women's rights within religious contexts, pushing for reforms that empower women as leaders, theologians, and spiritual guides. The discussion will include case studies from diverse religious traditions, highlighting both the successes and resistance faced by women in breaking traditional barriers. The paper will also analyze the tension between preserving religious traditions and adapting to modern feminist values, reflecting on how these dynamics contribute to evolving understandings of women's leadership in a globalised religious landscape. This exploration will offer insight into the ongoing redefinition of gender roles in religion and the future of women's leadership in faith communities worldwide.

CROSS-CULTURAL CONFLICT IN THE RELIGIOUS SITUATION IN UKRAINE

Zhernova S. (Speaker)

Taras Shevchenko National University of Kyiv ~ Kyiv ~ Ukraine

The abstract titled "Cross-Cultural Conflict in the Religious Situation in Ukraine: The Role of Orthodoxy" will explore the conflict in Orthodox Christianity in Ukraine. As the predominant faith in the country, Orthodoxy is deeply interwoven with national, cultural, and political identities, particularly in the context of the ongoing situation in Ukraine. Focusing on the cultural identities and the efforts at reconciliation and inter-Orthodox dialogue, highlighting the potential for cross-cultural communication within the religious sphere to either deepen or heal societal fractures. This analysis provides a deeper understanding of how Orthodoxy, as both a religious and cultural force, influences the evolving conflict landscape in Ukraine, offering insights into the potential for religious intervention in conflict resolution.

Panel description: The present panel addresses the development of Sufism beyond traditional tariqa structure that encompasses established Sufi lineages and hierarchies in response to secularization, privatization of religion, and the pluralization of religious markets. It aims to investigate the ways in which Sufism has transcended traditional institutional boundaries, leading to the emergence of "post-tariqa" forms that reconsider of reject established hierarchies and communal ties. The panel will delve into the sociocultural and political shifts that informed these changes, such as secularization and the securitization of Islam in Muslim-majority societies, the influence of reform movements, the privatization of religion and the development of alternative spiritualities in Western societies, and the increasing accessibility of Sufi teachings outside conventional frameworks. It will discuss the engagement of Sufi traditions with secular and pluralistic contexts, and the ways in which contemporary seekers navigate spiritual paths in reformed Sufi communities or beyond them. Through an interdisciplinary approach including historical humanities, anthropology, and religious studies, the panel will provide a comprehensive examination of post-tariqa Sufism. The panel discussions aim to contribute to broader debates on tradition and modernity in Islam, highlighting how religious traditions are evolving in the post-traditional sociocultural milieu.

Papers:

MAJMA-UL-BAHRAIN IN HAZRAT INAYAT KHAN'S ACTIVITIES IN THE WEST (1910-1926)

Moron M. (Speaker)

Centre for Comparative Studies of Civilisations, Faculty of Philosophy, Jagellonian University ~ Cracow ~ Poland

"Majma-ul-Bahrain" is a Sufi text from the 16th century by Dara Shukoh, exploring the connection between Sufi and Vedanta mysticism. The term is also associated with the union of Jalaluddin Rumi and Shams-e-Tabrizi. This paper considers whether it can apply to Hazrat Inayat Khan's interaction with Western audiences. Hazrat Inayat Khan (1882-1927), a distinguished Indian musician and Sufi mystic, initially intended to introduce Indian classical music to the West. However, upon his arrival, he encountered Western elites seeking spiritual enlightenment from the East, largely influenced by Orientalism. This fascination often revolved around hidden knowledge and occult practices, creating a preconceived notion of mysticism. Theosophy, in particular, sought spiritual guidance from India, focusing on Brahminical-Vedanta ideas. Inayat Khan's audiences were often part of this Theosophical interest in Indian spirituality. A key point of difference in the Western perception of Inayat Khan is his Muslim background. Although Sufism transcends strict religious boundaries, Inayat Khan, raised in a Muslim family and initiated by a Sufi shaykh in Hyderabad, was seen as a Muslim. Yet, from the outset of his activities in the West, his Muslim identity was downplayed or silently rejected. A similar phenomenon can be seen today in the Western embrace of Rumi's poetry, often detached from his Islamic context. This paper discusses Inayat Khan's Sufi teachings within the broader framework of Islam in the Indian cultural context. Rather than a true blending of mystic traditions or "Majma-ul-Bahrain", it was a case of Sufi esoteric teachings encountering Western notions of mysticism, where external practices and ceremonies held as much importance as the inner essence of Sufism. Examples of these practices among Inayat Khan's Western followers are also explored in the paper.

SUFISM IN MODERN KAZAKHSTAN: PROBLEMS OF INTERPRETATIONS, TRENDS AND CHALLENGES

Temirbayeva A. (Speaker)

Egyptian University of Islamic Culture "Nur-Mubarak" ~ Almaty ~ Kazakhstan

Sufism in Kazakhstan has deep roots dating to the 11th-12th centuries. Historically, with regard to the region, one of the most important functions of Sufism is Islamization through spirituality (ihsan). The following tariqas were present on the territory of Kazakhstan: Yasaviya, Naqshbandiya, Kubraviya and Kadiriya. Each tariqa had its own special approach to spirituality and different methods of achieving closeness to the divine; authority and political influence. The colonial policy of the Soviet period: repressive secularization, persecutions, repressions, shootings of clerics of different religions directly affected the religious tradition of the region. Some Sufi communities degenerated and ceased to exist, while others continued their activities underground. Today, a wide range of Sufi associations operate in Kazakhstan: traditional, hybrid, perennialist, and post-tariqa. Some Kazakhstani scholars identify them as neo-Sufi, pseudo-Sufi or "religious imports". The bright palette of Sufism demonstrates both orthodoxy with legitimate tradition and postmodern spirituality. Moreover, religious consumers who follow Sufi groups may move from one group to another or convert from other religions. As the followers themselves note, the leader-head of the Sufi community is very important for them. Different communities have different attitudes towards Islam and requirements for obligatory practices (e.g. shahada, ritual practices, dress code). In general, we observe that despite challenges, Sufism has demonstrated ideological flexibility and high adaptive capacity to spiritual demands over the centuries, the teachings are transformed and adapted to modern realities. In general, the trends indicate that the centuries-long history of Sufism and its popularity in modern times indicate that from a medieval elitist trend, Sufism has become more accessible and closer to the believers, which made it possible to survive in unfavorable conditions.

THE VISION OF SPIRITUAL PERFECTION IN SHAYKH FADHLALLA HAERI AND POST-TARIQA SUFISM

Yarosh O. (Speaker)

The Department of Religious Studies, Aarhus University ~ Aarhus ~ Denmark

This paper explores the vision of human perfection and spiritual individualism in Western Sufism, focusing on Shaykh Fadhlalla Haeri's (b. 1937) literary works and teachings. It addresses the question of how the vision of spiritual perfection in Shaykh Fadhlalla's teachings interplays with reflexive spirituality and modern individuation, shaping his vision for the Sufi community and providing an alternative to the tariqa-style Sufism in the West. The main focus of this paper is the analysis of selected written texts by Shaykh Fadhlalla, in which he addresses issues of spiritual perfection through close reading, conceptual analysis, and cross-textual comparison. It argues that, despite some similarities with New Age concepts that imply minimal transcendence, Shaykh Fadhlalla's teachings are deeply rooted in the classical Sufi tradition and based on otherworldly transcendence, but articulated through the lens of reflexive spirituality. While contemporary Sufi communities in Western Europe navigate the opposing trends of 're-Islamization' and the development of 'post-tariqa' Sufism, this paper posits that Shaykh Fadhlalla Haeri's vision of post-tariqa Sufism is shaped by his ideas on human perfection and the ways to attain it.

Panel description: In 16th-century Braj, Northern India, a profound shift in Hindu devotional practices and attitudes emerged: the divine began to be approached through anthropomorphic modes modeled on human relationships. Friendship and romantic/erotic/amorous bonds became considered as potent ways of connecting with the divine. Authors, philosophers, theologians and poets, such as Vallabhacarya, Surdas, Mirabai and Agradas advocated for cultivating a feminine identity to establish either a deep friendship (sakhi with Radha (Krishna's principal lover) or Sita (Rama's wife)—a practice aligned with the homosocial norms of the time, where friendships were formed between those of the same gender—or an intimate romantic relationship (madhurya-bhava) with Rama or Krishna. Here too, adopting a feminine identity was crucial for maintaining a socially accepted connection with a male deity. This panel aims to explore, first, the historical context and devotional literature linked to these new models of devotion, especially texts attributed to the Vallabha tradition, Surdas, and Mirabai, to better understand the rise of these practices in the 16th century. Second, it seeks to examine contemporary "sakhi" practices and figures, aiming to determine whether we can speak of a third and devotional gender in modern Hinduism. Florence Pasche Guignard, Universite Laval, Faculty of theology and religious studies, Quebec, Canada Title: "When the devotional and embodied genders do not match in the varta of the Vallabha tradition" Diana Dimitrova, Universite de Montreal, Institut de theologie et de sciences religieuses Title: "Gender Fuidity in the Devotional Poetry of Surdas and Mirabai and in the Poetic Imaginary of the Sakhi Sampradaya" Mathieu Boisvert, Universite du Quebec a Montreal, Departement de sciences des religions Title: "Contemporary 'Sakhi' of Madhya Pradesh and Uttar Pradesh"

Papers:

DEVOTIONAL GENDER MATTERS: FROM FEMININE DEVOTIONAL FIGURE TO MALE OR FEMALE EMBODIED HUMAN

Pasche Guignard F. (Speaker)

Universite Laval ~ Quebec ~ Canada

This paper examines a selection of vārtā, narratives about the lives of saintly figures in the Vallabhācārya (c. 1479-1533) tradition, composed in Brajbhāṣā and compiled during the 16th and 17th centuries. They describe how specific individuals became initiated by Vallabha or by his son and successor, Viṭṭhalanātha, also known as Śrī Gusaiṃjī (c. 1516-1588). While the narratives focus on the actions and behavior of these Vaiṣṇāvas before and after initiation, the first part of most of these "stories about the three lives" (tīn janma kī bhāvanā vālī), along with their commentary sections (bhāvprakās), clarify that these individuals (men, women, children) were sakhī with varying dispositions in the līlā world, with differing proximity to other sakhī and to Rādhā and Kṛṣṇa. The text outlines their appearance, unique characteristics, and relationships with one another. Although most are clearly depicted as feminine in the līlā, they incarnate on earth as future devotees and members of Vallabha's community, taking on male or female bodies in a society where gender plays a significant role. The devotional and feminine gender of the sakhī may or may not align with that of the embodied individual.

GENDER FUIDITY IN THE DEVOTIONAL POETRY OF SŪRDĀS AND MĪRĀBĀĪ AND IN THE POETIC IMAGINARY OF THE SAKHĪ SAMPRADĀYA

Dimitrova D. (Speaker)

Universite de Montreal ~ Montreal ~ Canada

This paper studies the notion of gender fluidity in the saguṇa bhakti traditions of Sūrdās and Mīrābāī, which have inspired the poetic imaginary of the Sakhī sampradāya. The soul-wife longs for the union with the husband-lord, full of pain (viraha) from the separation from the beloved. The husband-lord has never actually left, it is rather the soul-wife, who has forgotten and needs to "remember" and find him again within, in order to unite with him and merge into him. In the hymns of a female devotional tradition, such as that of Mīrābāī, the gender identification of Mīrā with Rādhā (Kṛṣṇa's most beloved gopī) seems "natural". However, in the case of a male devotional tradition, for instance Sūrdās's tradition, male poets, and all men, become women before god, i.e. they assume a female poetic persona in order to identify with Rādhā and unite with Kṛṣṇa. Similarly, in the Sakhī sampradāya, male followers assume a female devotional persona. They identify with Rādhā and become women in front of god, enacting and performing in real life the gender fluidity of Hindi devotional poetry. Thus, this paper explores issues of gender fluidity and bhakti in the devotional poetry of the Mīrābāī and Sūrdās traditions, and suggests ways of interpreting notions of gender in the poetic imaginary of the Sakhī sampradāya from the perspectives of gender and ideological criticism.

CONTEMPORARY "SAKHĪ" OF MADHYA PRADESH AND UTTAR PRADESH

Boisvert M. (Speaker)

Universite du Quebec a Montreal ~ Montreal ~ Canada

Though very few individuals claim to be sakhī, it is not uncommon, either in places of pilgrimage or in ascetic milieu when a celebration takes place (bhaṇḍārā), to witness a man dressed as a woman, expressing his feminine identity and dancing in praise of the divine. This paper intends to address this contemporary sakhī identity and its various religious and social declensions. This paper relies on fieldwork conducted in Madhya Pradesh and Uttar Pradesh (2023, 2024 and 2025) in order to observe and discuss with sakhī; it became clear that these individuals see themselves as very different from hijra - usually described as "third gender people" in India, and earning their livelihood through benediction (āśīrvād) and prostitution. The main objective of this paper is therefore to draw the inherent characteristics of this sakhī community. We will of course discuss the emotional state necessary to maintain, permanently, this female identity, but most of our presentation will rely on our analysis of the social structure inherent to the community: the guru-disciple relationship, support between members, community and personal lifestyle and livelihood. This will enable us to relate religion (modern Hindu bhakti/devotion) to contemporary gender identities and to present sakhī identity as a third devotional gender.

Panel description: The 2025 Scripture & Theology Panel invites scholars to submit papers that explore how Biblical Studies and Systematic Theology inform and shape one another. We seek contributions that analyze current or historical research methods, particularly those that highlight how such approaches can further develop the interaction between Biblical Studies and Systematic Theology. Descriptive or historical accounts are welcome, especially when they demonstrate ways to advance interdisciplinary methodologies. Key questions to consider: • How does research in Biblical Studies draw on insights from Systematic Theology? • In what ways can Systematic Theology benefit from engagement with Biblical Studies? • What methodological changes occur as a result of interactions between these two fields? • What examples of best practices exist for engaging Biblical Studies and Systematic Theology in both historical and contemporary scholarship? We encourage papers that reflect on these intersections and provide methodological insights, whether through theoretical exploration or by presenting a particular research approach. By examining the dynamic relationship between Biblical and Theological research, we aim to deepen our understanding of how these disciplines can challenge and enrich one another, leading to new academic insights. Submissions are welcome from both junior and senior scholars across various faith traditions, with a special invitation for biblical scholars to contribute. For more information about the Scripture & Theology Forum, including details about our members, ongoing projects, resources, and updates also on this panel, please visit scriptureandtheology.org. contact: michael.borowski@gmx.de

Papers:

E PLURIBUS UNUM: MINING BIBLICAL THEOLOGY FOR GUIDING PRINCIPLES IN THEOLOGY IN GENERAL

Borowski M. (Speaker)

VU Amsterdam ~ Amsterdam ~ Netherlands

A central concern of the Biblical Theology Movement was fragmentation. This presentation surveys accounts from the past decades on both implicit and explicit interactions with unity and diversity within the canon, and their effects on theology and Christianity. It argues for a revived effort in theology in general to retrieve the gospel as its guiding principle, starting with a renewed explication of what this gospel contains in biblical theology and what it must mean in contemporary theology. Particular emphasis is given to (1) movements that stand in the tradition of the Biblical Theology Movement (e.g., Postliberal Theology, Theological Interpretation of Scripture, Biblical Narrative Theology) and (2) influential introductions to the New Testament. The presentation seeks (3) guidance from more particular accounts from the past decades, such as those by Peter Stuhlmacher and Wilhelm Thüsing. Overall, there seems to be an understanding of theological method in the narrow sense, which includes reference to certain sources, adherence to certain principles, etc. Yet there also seems to be an understanding of theological method in the broad sense, which centers on adherence to a certain framework, a certain pattern, etc. The study suggests that there are limits within theological methods in the narrow sense, but that there is a need for highlighting theological method in the broad sense.

ANALYSIS OF THE COMPLEXITY OF THE RELATIONS BETWEEN SCRIPTURE AND SYSTEMATIC THEOLOGY

Burger H. (Speaker)

Theologische Universiteit Utrecht ~ Utrecht ~ Netherlands

Biblical studies are important for systematic theology, because the Bible is an important book for the Christian church. The Bible is a diverse book, and systematic theology deals with a variety of themes. Hence, it does not surprise that the relationship between Scripture and systematic theology is diverse as well. Both Kelsey and Van Oorschot have shown that theologians use Scripture in a variety of ways. This paper builds on their analyses and attempts to further clarify the complexity of the many relations between Scripture and systematic theology, hence also clarifying the importance of Biblical studies for systematic theology. The paper develops a methodological proposal of why and how (in my view) systematic theologians should use Scripture, analyzing this variety of relations between Scripture and systematic theology. Starting from an argument for the importance of Scripture for systematic theology, the paper in a next step analyses the complexity and the many relationships between Scripture and systematic theology. It will explain why we need a variety of methodological strategies in using scripture. It will deal with several movements: 1. From Biblical words to theological concepts; 2. From metaphors to doctrinal perspectives; 3. From doctrinal passages to theological doctrine; 4. From Biblical narrative to a theological metanarrative; 5. From narrative analysis to the doctrine of God as main character of Scripture; 6. From narrative analysis to mystagogical dynamics. Examples will be used to further demonstrate how different movements are useful at different moments of the systematic-theological work. lit.: Kelsey, David H. Proving Doctrine: The Uses of Scripture in Modern Theology. Harrisburg, Pa.: Trinity Press International, 1999. Oorschot, Frederike van. Schriftlehre, Schriftauslegung und Schriftgebrauch. Eine Untersuchung zum Status der Schrift in der und für die Dogmatik. Dogmatik in der Moderne 40. Tübingen: Mohr Siebeck, 2022.

Panel description: The SCRIPTURE&THEOLOGY-FORUM invites responses to Frances Young's two-volume work, "Doctrine and Scripture in Early Christianity". This "Author Meets Critique" panel provides an opportunity for scholars to engage with Young's influential study on the interrelation of doctrine and Scripture in the early church. We seek submissions that not only critically assess Young's historical and theological contributions but also explore how her findings can foster deeper engagement between Scripture and theology today, particularly in terms of theological methodology. Key areas of interest in this context include: • How does Young's methodological approach illuminate the interaction between doctrine and Scripture in early Christian thought? • In what ways can her work inspire contemporary theological reflection, especially on the role of Scripture in doctrinal development? • How can Young's research inform theological methods in engaging Scripture today, both within systematic theology and biblical studies? Submissions should aim to offer constructive and critical reflections on Young's work while also proposing how her insights can contribute to ongoing conversations at the intersection of Scripture and theology. While Frances Young may only be able to join the panel online due to personal circumstances, presentations by proxy are not permitted. Additionally, papers for pre-reading must be submitted by May 15; late submissions will not be considered. We encourage submissions from scholars at all career stages and from a diversity of disciplines. For more information on the Scripture & Theology Forum, please visit scriptureandtheology.org Contact: michael.borowski@gmx.de

Papers:

Panel description: Religion in the workplace has become a recurring theme in European research. However, in recent debates it is mainly the beliefs of employees that have come to the fore. They are often seen in a negative light, as a hindrance to productivity, a source of internal or external conflict, or even more recently as a sign of radicalism. In the meantime, references to traditional religions are increasingly being replaced by a spiritual discourse, highlighting how work-experiences contribute to the construction of the meaning of life. This development is indicative of important choices in Western societies - both in the lives of individuals and in the structural transformation of organisations, in a context of secularisation. This panel will look at the potential for humanisation - hitherto untapped - offered by this trend, which posits service to human dignity, vulnerability, justice and the common good as the axiological horizon of the good life within a community at work.

Papers:

HOW THE SACRAMENT OF MARRIAGE TRANSFORMS THE DIACONATE AND THE WORK OF DEACONS

Gedda D. (Speaker)

Université catholique de Lille ~ Lille ~ France

Since the restoration of the diaconate as a permanent degree of the sacrament of Holy Orders at the Second Vatican Council, the call for candidates has multiplied in dioceses throughout the world. Many married men have responded[1]. However, the Magisterium, ecclesial communities and all baptised people have yet to fully grasp this new development. In the ecclesiastical province of Lille in the Hauts de France region, research based on semi-directive interviews has been undertaken. Its aim is to understand how the sacrament of Holy Orders is rooted in the sacrament of marriage experienced by couples whose spouses are permanent deacons, and what transformations and innovations have taken place in their couples and in their ecclesial practices. In the ecclesiastical province of Lille, after the call to the diaconate and a diocesan year of discernment (called year zero), candidates undertake a six-year provincial formation course, with each diocese retaining its own procedures for their progression towards ordination to the diaconate.

IGNATIAN SPIRITUALITY AND CHAPLAINCY IN HOSPITALS

Khachan C. (Speaker)

Université de Fribourg - Faculté de théologie ~ Fribourg ~ Switzerland

This contribution deals with ignatian spiritual exercises from a health-centred perspective. The work will help us to define spirituality on the basis of this spiritual current. We are also proposing to open up a new dimension for a spirituality that for centuries has been concerned with healing souls, and to verify its impact on physical healing. So is there a link between the two forms of healing? Similarly, this work will define the links and limits between spiritual care and other disciplines, whether medical, technical or psychological. Based on the 'four weeks' of spiritual exercises, we hope to present a model that makes it easier to provide spiritual care for the sick. A model that is valid for all patients, regardless of their religious affiliation or personal beliefs (philosophical, social, psychological, environmental, etc.). In addition, this work will contribute to the field of pastoral health care through its response to the meaning of life, personal freedom and alienation, autonomy in crisis, and transcendence as a dynamic of hope and openness.

Panel description: Is Death, nowadays, still pornographic (cfr. G. Gorer, "The Pornography of Death", «Encounter», 5(4), 1955, 49-52)? Or does it have a new undeniable, prismatic and productive role in contemporary society? Which are the characteristics and the configurations of its, elusive or concrete, presence in today's interconnected world? And what are the features of the still very strong echoes of its past understandings? Encouraging transdisciplinary and cross-cultural analysis on material and immaterial approaches to death and dying, the panel aims to create an open discussion on thanatopraxis, rituals and socio-cultural attitudes in a synchronic and historical perspective, while also giving space to theoretical reflections on the relationship with death, end of life and mortality. From the socio-material and spatial turns to the newest digital outlooks, while still embracing longstanding academic and methodological attitudes towards ethical and religious consideration of the topic, we wish to explore the theme in all its width, to challenge conceptual boundaries and theoretical postures, addressing the intersections between death and beliefs, death and spirituality, death and politics/institutions, death and technology, death and cultural heritage.

Papers:

THE FUNERAL OF THE BASILEUS IN 9TH AND 10TH CENTURY. RITUAL HANDLING OF THE CORPSE AND MATERIAL CULTURE OF DEATH

Di Cosmo A.P. (Speaker)

University of Modena and Reggio Emilia - ISACCL Bucarest ~ Reggio Emilia ~ Italy

This contribution analyses the role played by material culture in the imperial funeral of the basileus in 9th and 10th century. The research applies archaeological, anthropological, and historical knowledge to describe the activity of the imperial entourage, which resolves issues concerning representation problems in the funeral, while examining the spectacularization and the communication strategies that shaped the etiquette of the Basileia. The imperial funeral was a collective ceremonial that didn't provide the expulsion of the imperial corpse from society and had the aim to transmit reassuring messages to subordinates, while capitalizing public consensus. The ritual represented an expression of the 'theatre of power' and was structured as a mise en scène concocted for the exclusive benefit of the monarchy, but still addressed to the individual participants who could recognize themselves as parts of the political body of the Basileia. The elaborations of the doctrine of power structures in the apparatus of the basileus' caducity the most refined expression of the material culture of Death. This ritual used a series of sensible signs, such as the insignia of the Basileia and the sepulcher in precious marble, which expressed their significance in the spaces reserved for the funeral ceremonies, such as the Sacred Palace or the imperial mausoleums.

SELF-DETERMINATION AND ALGORITHMIC AUTHORITY: CAN AI RESHAPE END-OF-LIFE DECISION-MAKING?

Ropelato T. (Speaker)

University of Turin - Bruno Kessler Foundation ~ Trento ~ Italy

Artificial intelligence (AI) is rapidly introducing groundbreaking tools that are reshaping various aspects of healthcare. While fields like genetics have engaged in complex debates about AI's integration, the application of AI tools — such as machine learning (ML), natural language processing (NLP), and large language models (LLMs) — in end-of-life care has received little attention. Given the human-centric skills traditionally associated with end-of-life care — like effective patient- centered communication, supporting memory-making processes, and enhancing quality of life through spiritual care — some might argue that this field is inherently resistant to AI's transformative impact. Recently, however, discussions have emerged about the potential for predictive algorithms to replace the role of the surrogate decision-maker, a human fiduciary appointed to make decisions for individuals no longer capable of expressing their treatment preferences. Of particular importance is the proposal by well-known bioethicists Bryan Earp and Julian Savulescu: the Personalized Patient Preference Predictor (P4). This fine-tuned LLM leverages machine learning to infer incapacitated patients' preferences using personal data, acting as a "non-emotive digital psychological twin." While this approach aims to respect the principle of autonomy, it raises concerns about quantifying a deeply existential context like end-of-life decisions. Can we, and should we, envision a role for algorithmic tools in such profoundly "human" choices? How do core bioethical principles like autonomy, beneficence, and non-maleficence intersect or conflict in this context? Are we heading toward a future where decision-making authority is delegated to predictive algorithms, even in matters of life and death?

OBSERVING CORPSES. WHEN THANATOURISM MEETS RELIGIOUS HERITAGE

Sabatini R. (Speaker)

University of Turin - Bruno Kessler Foundation ~ Turin ~ Italy

According to Tony Seaton's definition, "thanatourism" consists in engaging in travels to locations wholly or partly motivated by the desire for actual or symbolic encounters with death. It is a wide category that includes very different types of destinations, activities and motives. Its boundaries are porous and intersect other kind of touristic interests such as cultural, historical, memorial and religious ones, that often concern death and its various representations. Nevertheless, sociologically thanatourism is a well definable phenomenon, that underlines the existence of a renovated interest in creating a new physical and symbolic space for death in contemporary society. If, as it has been proven, it's not possible to identify a sui generis type of tourist, with its own characteristics, specifically interested in dark destinations, is it possible to clearly define "black spots" when the sites' significance resides in the connections with other fields of meaning and concern? The exposition of religious human remains - keeping in mind a distinction between relics display, artistic uses of bones, mummies exposed in crypts and catacombs, and museum exhibitions - can be identified as both a religious fact and a thanatourstic opportunity, in a complex semantic layering produced by site management and visitors' fruition and interactions. Death is presumably the main topic of the experience but more often bones and corpses are vehicle of other religious meanings and historical and scientific data that seem to cover the "thantopsis" opportunity, transforming it in something else.

THE PHILOSOPHER, THE DEATH

Germano N. (Speaker)

University of Genoa ~ Genoa ~ Italy

Plato already suggested that philosophy has to do with death: the task of the philosopher is an exercise-for-death, both theoretical and practical. And if then Spinoza, in polite but resolute opposition, could affirm that philosophy was «non mortis, sed vitae meditatio», it is above all because that proposition has, as its subject, the free, wise, man who has already won his struggle against death (against his idea), and so he can act with a confidence that comes to him from a divine, imperturbable, non-mortal science. These two positions, apparently conflicting, finally converge at least in recognizing death's place, even if it is negative. Based on those reflections, Carlo Angelino (1938-2022) proposed, in an intense discussion with the great philosophical, religious, and literary traditions, an antithetical thought. The aim of this talk is therefore to briefly illustrate the main lines of Angelino's discourse, firstly tracing his cultural and theoretical references, with particular regard to Plato, Nietzsche, and Heidegger. Then, secondly, to show how the essential point of that reflection is precisely the thought of death, and that it remains so, only explored in all its abyssal depth, or ambiguity, from the writings contained in "Religione e filosofia" (1983) up to the comprehensive, latest collection "L'essere e/o il male" (2018). Searching, with Heidegger, for a new, different beginning for philosophy, he found it not in Being, but in Evil. From that perspective, only knowledge of finiteness could be conceived, as a mortal knowledge in constant antithetical relationship with that other part - the part of mystery, as opposed to that of certainty - that also constructs reality: evil and good, finite and eternal, death and immortality are the antithetical poles of all human experience. Contracted, these terms suggest a space of the religious, a God who is no longer Gott als Geist (and Geist als Gott), «sibbene Gott als Tod e Tod als Gott».

Panel description: Post-theism, post-secularism, and the transformation of Christianity are interconnected concepts that reflect evolving perspectives on God and religion in today's world. Post-theism describes a theological phase or movement that transcends the traditional idea of God. In this context, there is an emphasis on exploring new ways to conceptualize the divine that move beyond conventional theistic definitions, such as understanding God more as an immanent force or principle rather than a transcendent being. Post-secularism, on the other hand, refers to a stage where secular ideas coexist alongside a renewed interest in religion. In this re-evaluation, secular values recognize that religious beliefs and practices hold lasting importance for many individuals and communities. Rather than religion fading away with modernity, it is adapting and engaging meaningfully with secular culture, especially through a rediscovery of spirituality. The transformation of Christianity is the process involved in the interaction between post-theism and post-secularism. This process does not imply a full return to a religiously dominated society but instead suggests a reconfiguration where scientific, philosophical, and religious perspectives dynamically interact. Consequently, some expressions of Christianity are evolving, embracing more symbolic, allegorical, or ethical frameworks rather than strictly literal or dogmatic ones. Our proposal intends to address this complex, ongoing, and profound process that influences contemporary understandings and expressions of the Christian faith.

Papers:

BEYOND THE DEATH OF GOD

Zambaldi P. (Speaker)

University of Münster

When F. Nietzsche made a madman shout that 'God is dead', he did no more than emphasise that that transcendent 'God' was dead forever, killed by his own believers, because it was a 'God' that was now meaningless. Starting from this observation, M. Heidegger radically challenged the very concept of metaphysics and laid a philosophical foundation for the refusal to conceive of a God 'other' than human experience. From a world revolving around an all-powerful, personal and providential 'God' to a suddenly empty sky; from a reality dominated by historical religions to a world that is finally free and secular; from theism to post-theism... A true change of epoch and perspective that, as planetary humanity, stimulates, frightens and provokes us. In fact, this situation questions us: How do we seek that beyond which man needs? How to live one's spirituality in an adult and conscious way? To find a solution, reflecting on the languages of religion and spirituality is fundamental. Words in fact create and interpret reality, they define us, they help us find the right context. Indeed, language was and is central to humanity's life and search for meaning. In my talk I will examine this crisis of religious languages and how they can evolve in a post-theist perspective. In particular, I will focus on the words that we used to use and that, in spite of everything, we still use when we want to get in touch with the reality that we have been calling 'God'/Theós for millennia. For example, prayer, which is an excellent litmus test for dealing with problematic aspects that urgently need radical, albeit gradual, change. The very term 'prayer', with its meaning of 'request', 'submission' and 'dialogue' with an anthropomorphic and external 'You', must slowly be overcome, evolving towards other and more appropriate expressions such as 'meditation', 'communion', 'immersion'.

POSTTHEISM AS AN ALTERITARIAN PRACTICE

Kern C. (Speaker)

University of Münster ~ Münster ~ Germany

In current theological debate, posttheism is often discussed from the perspective of discourse and conceptual analysis. It is reflected how in posttheistic approaches concepts of God change and how the relationship between God and the world can be defined differently: God not as a sovereign power intervening from the outside, but as a mysterious/mystical, transimmanent depth that is interwoven in all things and manifested in them. The article proposed here supplements this conceptual-analytical view with a performance-analytical perspective, which has so far been rather marginal in the discussion. It treats posttheism not primarily as discourse, but as performative practice. How is posttheism performed? What are the characteristics of posttheistic forms of belief and life? How are social power relations received and shaped in it? On the basis of concrete practical examples such as the "Scuola diffusa di Silenzio", posttheism is reconstructed as a "doing theology" in which the relationship to God and the world is carried out, embodied in a specific way that can be broken down into three basic characteristics: Posttheism as a practice of resistant rejection of sovereignty, as a practice of relationality, as a practice of ungrounded alterity. In posttheistic enactments, socialization and subjectivation take place in an alterity-open way. What needs to be discussed, however, is whether and to what extent this alteritarian practice critically takes up social power relations and puts them up for discussion, or whether it evades this political dimension by spiritualizing it.

THE CATHOLIC CHURCH IN AN AGE OF TRANSFORMATION

Oliva R. (Speaker)

Pontificia Università Gregoriana ~ Rome ~ Italy

The evolution of European Christianity from the Constantinian era to the Second Vatican Council represents a profound shift in its role and self-understanding within society. Once a dominant force in public life—often termed "Christendom"—Christianity viewed itself as the exclusive interpreter of reality, marginalizing alternative perspectives. However, with the rise of pluralism, a defining feature of modern European societies, this monolithic view began to dissolve. Cultural, religious, and social diversity gradually reshaped Christianity, prompting a transition toward a more open, inclusive form of faith. This shift marks the emergence of a "Christianity of porosity," where faith embodies a hospitable and dialogical spirit, reminiscent of early Christian missionary openness. Instead of seeing diversity as a threat, this approach embraces it as a source of mutual enrichment, facilitating deeper encounters with the divine through diverse human experiences. Pope Francis exemplifies this transformative vision. His teachings emphasize moving beyond moral rigidity to a focus on joyful proclamation, grounded in compassion and inclusivity. Documents such as Evangelii Gaudium, Amoris Laetitia, Laudato Si', and Fratelli Tutti advocate a Church that values goodness in human vulnerability, champions ecological responsibility, and upholds universal fraternity as essential to human dignity. By fostering spiritual discernment and embracing diversity, this renewed Christianity seeks to engage meaningfully in a pluralistic, globalized world, adapting to the spiritual and social challenges of contemporary life.

Panel description: Political events of nowadays are showing very clearly how important is the Church for Ukrainian society. History of religious denominations is an inexhaustible source of facts for building statements and arguments on the cultural and political orientation of Ukrainian state and society. This panel deals with the premodern time, when different cultural and confessional identities were shaped on the Ukrainian lands. Moreover, at this time, the first narratives of national importance appeared among Ruthenian Church intellectuals (both Uniate and Orthodox). In 1990s, Ukrainian scholars started to argue Ukrainian Christianity was not an amorphous mixture of external influences but represents a certain tradition. However, the question what were the distinctive features of this phenomenon remains open, leaving the concept of Kyivan Christianity under development. Nevertheless, as German researcher Klaus Koschorke has repeatedly shown, the history of the Church must be treated as a polycentric movement with the proper attention to the plurality of Christian centres. Can we speak of Kyivan Christianity as a separate phenomenon and of Kyiv as one of the centres of the World Christianity? This panel is aiming to give an answer to that question, taking into consideration a long years research of the Ukrainian history and theology.

Papers:

"TO HEAVEN…OR TO HELL…": ENEIDA, NEW UKRAINIAN LITERATURE, AND THE OLD KYIVAN THEOLOGICAL TRADITION IN THE IMPERIAL PERIOD

Potapenko S. (Speaker)

M. S. Hrushevsky Institute of Ukrainian Archeography and Source Studies of the National Academy of Sciences of Ukraine / Goethe University Frankfurt am Main ~ Frankfurt on Main/Kyiv ~ Ukraine

The idea of my paper is to (re)read some classical texts, created during the long 19th century and representing modern Ukrainian literature, in order to scrutinize the plots and features characteristic of the Kyivan theological thought which developed in the earlier periods—especially, in Mohyla's epoch—and the entire complex of peculiarities which can be defined as "Kyivan Christianity", according to the renowned conception recently elaborated by Ihor Skochylias. I hypothesize that the Russian imperial synodal reforms introduced in the Kyivan Orthodox metropolitanate during the 18th century were not effective enough, and therefore certain interpretations inherent to the Kyivan theological tradition, as well as typical practices of local religious life, continued to exist further on the territory of the former Hetmanate, albeit in a hidden/not easily detectable way. Ivan Kotliarevsky's Eneida occupies a prominent place among such texts since it is commonly considered to symbolize the beginning of modern Ukrainian nation-building. Written in a "simple" language and first published in 1798, it bridges the "old" (early modern) and "new" (modern) phases of Ukrainian literary history and contains such seemingly unexpected plots as a description of Purgatory. What other passages might be relevant in the light of the Kyivan ecclesiastical tradition? I plan to examine the novels of Ivan Nechui-Levytsky and the works of other Ukrainian authors.

CHALLENGING THE RUSSIAN IMPERIAL NARRATIVE OF THE HISTORY OF UKRAINIAN THEOLOGY: A CRITICAL EVALUATION OF GEORGES FLOROVSKY'S WAYS OF RUSSIAN THEOLOGY.

Gavrilyuk P. (Speaker)

University of St. Thomas, Minnesota ~ Minnesota ~ United States of America

This paper analyzes Florovsky's treatment of the Kyivan Theological Tradition in his magnum opus, The Ways of Russian Theology. I argue that Florovsky failed to sufficiently understand the distinctiveness of this tradition because he took the political narrative of Russian imperial history for granted. The assumption of the imperial narrative led Florovsky to evaluate all western influences upon Ukrainian theology as distortions (he borrowed Oswald Spengler's term "pseudomorphosis" to describe the phenomenon) of Christian Hellenism, which he considered normative for Orthodox theology. In conclusion, I identify the unique features of the Kyivan Theological Tradition and chart a way for the future studies of the ways of Ukrainian theology.

TRANS-CONFESSIONALITY IN EIGHTEENTH-CENTURY KYIVAN METROPOLITANATE: CULTS OF SAINTS IOV OF POCHAIV AND JOHN THE NEW OF SUCEAVA

Almes I. (Speaker)

Ukrainian Catholic University ~ Lviv ~ Ukraine

The paper concentrates on the issue of trans-confessionality in the Eighteenth-Century Kyivan Uniate Metropolitanate. Tridentine style unification and the Zamość Council of 1720 created a Uniate confessional culture. But the cults of two Orthodox saints are great examples of trans-confessional practices in eighteenth-century Uniate (Basilian) monasteries: Pochaiv and Zhovkva. The cult of the saints after the confessional conversion of the monasteries from Orthodox Christianity to Eastern Catholicism (Uniate) continued being practiced; however, it was unofficial, meaning a strictly local cult. The transfer of relics from Suceava to Zhovkva led to the cult's emergence in a new place that had not previously been associated with St John (the patron of Moldavian lands and trade) in any way. In the summer of 1686, Polish king Jan Sobieski, returning from a Moldavian war campaign, took Metropolitan Dosytheus and St. John the New relics from Suceava. The relics first came to Stryi and then to Zhovkva (now a city in Ukraine) monastery. The fact that the Polish king himself, as the promoter of the cult, relocated the relics to the Zhovkva monastery was one of the most powerful arguments for practicing the cult despite confessional borders. The cult of Iov Zhelizo was closely connected to the relics and to his patronage of the place. The power of the relics overcame confessional boundaries despite official rules and bureaucratic procedures. What were the strategies involved in practicing the cult of a non-beatified person for Catholics but a saint for Orthodox? And for what reasons did the cult of the local saint dominate official prescriptions? Research also discusses the borderless cultural practices beyond political (Polish-Lithuanian Commonwealth and Wallachia from the Ottoman empire) and confessional (an Orthodox saint in an Eastern Catholic monastery) borders.

ORTHODOXA CONFESSIO FIDEI LITERATI AND (UN)ORIGINAL THEOLOGICAL JUSTIFICATION OF THE GIFT GIVING BY KYIVAN LITERATI IN THE EARLY MODERN PERIOD.

Prokopyuk O. (Speaker)

National Museum Kyiv-Pechersk Lavra / Goethe University Frankfurt am Main ~ Kyiv ~ Ukraine

The paper is dedicated to the analysis of the theological justification of the gift giving formulated by Kyivan literati of the early modern period. The main source will be the Orthodoxa Confessio Fidei or Catechism, a doctrinal text by Petro Mohyla and Isaia Trofymovych- Kozlovsky, which sets out the Orthodox doctrine in a certain system. The Code was reviewed and adopted by the Church Council of Eastern Patriarchs in Iassy in May 1642. The final version of the Orthodoxa Confessio Fidei, translated into Greek, was approved by the Church Synod in Constantinople on 11 March 1643 as the general doctrine of the Orthodox Church. The main considerations set out in the Orthodoxa Confessio Fidei regarding the gifts and their relation to prayer and salvation were detailed in the prefaces to the commemoration books (pomennyk, synodyk) of Kyivan monasteries of the 17th and 18th centuries and confirmed the idea of the Church as an institution in which gifts circulate, already present in doctrine and canon law. Until then, theological justification of the gift giving by Kyivan literati has not been studied, especially the question of (un)original, which is of paramount interest given the common or different ideas about death and salvation among Orthodox, Uniates, Roman Catholics, and Protestants. In order to address these general questions, it is worth answering some specific questions, for example, about the system of arguments used; about the selection of texts that were referred to confirm the idea, etc. While the Orthodoxa Confessio Fidei sets out the ideas that defined gift giving, the prefaces to the commemoration books, based on its, provided models that established everyday practices. In addition, each monastery had to take care of its centrality and formulated a separate offer for donors.

THE INVENTION (?) OF THE KYIVAN THEOLOGICAL TRADITION IN THE 17TH CENTURY: CONTINUITY OF TEXTS AND IDEAS.

Sinkevych N. (Speaker)

University of Leipzig ~ Leipzig ~ Germany

The term "Kyivan theological tradition" is not commonly used. With the light hand of Georgy Florovsky, the works of Kyivan authors have been suspected for several decades of distortion (pseudo-metamorphosis) of true Byzantine Orthodoxy. This thesis, eagerly taken up by Russian historiography, is reinforced by the illustration of Western borrowings in the works of Kyivan Orthodox authors and is also to be found among contemporary theologians and historians, who seem to be forced to apologise for the "Latinism" of Kyivan authors. Not better is the situation with the appraisals of the Uniate theology. Scholars underlined that the Uniat Church broken the connection between lex credendi and lex orandi accepting the Catholic theology and thus lost the integrity between its theological and liturgical life that is of a great importance in the Eastern Church. Most of the scholars, however, did not consider the fact that the Eastern Christian theology at the beginning of the 17th century was still dogmatised that left a certain space for independent theologising and interconfessional debates. Kyivan controversial theology aimed to draw a clear line between the Kyivan and other traditions. The late 17th - beginning of the 18th centuries was a golden age of Kyivan theology that moved in many directions: anti-Protestant, anti-Catholic and anti-Muslim and anti-Jewish ones. Without breaking with their declared loyalty to the Byzantine tradition, Kyivan intellectuals came under the influence of Western post-Triduum theology in virtually all its areas: Mariology, Christology, soteriology, angelology, asceticism, etc. Despite the criticism from Moscow, Kyiv, as Natalia Yakovenko aptly puts it, lived "in its own theological and intellectual rhythm."

HOLY RUS AND HISTORY: IN SEARCH OF THE SOURCES OF 'KYIV' AND 'MOSCOW' ORTHODOX HISTORIOGRAPHY.

Morawiec N. (Speaker)

Jan Dlugosz academy ~ Częstochowa ~ Poland

The paper will analyse the views of Kyiv and Moscow Orthodox authors on the Orthodox history. Particular attention will be paid to fluctuations in historical interpretations made under the influence of political-confessional changes in the 16th-19th centuries. These interpretations were constructed by Orthodox-Catholic theological polemics after the Union of Brest. The loss of Kyiv to the Commonwealth in the 17th century led to a new vision of the Moscow-Kyiv history ('Sinopsis') that began to permeate Russian soil during the reign of Peter I who actively used the 'Malorussians' to provide state reforms and building of the imperial historiography (from Teofan Prokopovich to George Konissky). Catherine II's exaltation of the 'Velorussians' and Platon Levshin's creation of a 'Moscow' synthesis of the history of Russian Orthodoxy initiated further interpretive transformations. They were aimed at preparing an imperial interpretation of the history of the Orthodox Church, yet typically Russian. However, subsequent political and confessional changes led to a questioning of the hegemony of Orthodox historiography written by 'learned monks' and the emergence of an 'oberprocuratorial' vision (Mikhail Muravyov), a 'West Russian' vision (Yosef Semyashko), or a vision of secular researchers.

SOME ASPECTS OF THE MEDIEVAL ORIGINS OF KYIVAN CHRISTIAN TRADITION.

Chemodanova O. (Speaker)

Charles University ~ Prag ~ Czech Republic

High Middle Ages in Kyivan Rus' left us a splendor of sources which shed the light to its Christian spiritual practices, worldviews and theological ideas. These sources are various, including chronicles, lives of saints, testaments, sermons, travel diaries, inscriptions on the walls of old churches, and so forth. Contradictory to the theory of modern nations they testify to the existence of imagined proto-national communities based on common language and religion, not only on dynastic loyalty. They also reveal the spoken language. Moreover, they show religious convictions and individual piety of the age. The history of Kiev Rus' or Kyivan Rus' became a battle between Russian imperial historical narrative, claiming it to be the cradle of triune nation, and Ukrainian historiography, stating that Kyiv was always Ukrainian. Unfortunately, the first narrative is still firmly dominant amongst theological academia, who inherited it from the Russian Orthodox White emigration. Even in the 21st century, the whole medieval period of Kyivan state is automatically attributed to Russia, while Ukrainian language and culture are regarded to be the fruit of Polish influences. In my presentation, I'm not going to deal intensively with historiographic debates. Instead, I would like to give the voice to medieval Kyivans themselves - to trace their concerns and ideas from pages of the Primary Chronicle by Nestor, the Testament of Volodymyr Monomakh to Children, the Sermon on Law and Grace by Hilarion, metropolitan of Kyiv, and other primary sources. This classics, however, helps to grasp their spiritual, national and political imagination. It also posts a question whether a Kyiv theological tradition emerged in that era and, if so, what features it had.

Panel description: This panel examines transformation and interfaith dialogue through the following seven interlinked themes: 1. How interfaith dialogue can transform faiths, individuals, and/or communities 2. Case studies and historical examples of spiritual, religious, political, intellectual, and/or social justice transformations through encounters with religious others 3. Failures of transformation amidst interfaith encounters 4. Pioneers of interfaith dialogue and transformation 5. Key or overlooked texts advocating transformation through interfaith dialogue 6. How to nurture transformation through interfaith dialogue initiatives in schools, places of worship, rituals, praxis, and pilgrimages, etc. 7. Obstacles that inhibit transformation through interfaith dialogue or virtues that can promote robust interfaith transformation * Please send proposals of 300-500 words with a clear title, structure, and focus, along with your cv, to Peter Admirand at peter.admirand@dcu.ie. Panels will be arranged thematically, or by specific interfaith dialogues, if pertinent (i.e., Muslim-Hindu; Jewish-Buddhist; Christian-Indigenous Faith; Atheist-Theist. etc.).

Papers:

SHAPING GLOBAL CITIZENS THROUGH INTERRELIGIOUS COLLABORATION: THE INTERFAITH COALITION CONFERENCE FOR GLOBAL CITIZENS

Lefebure L. (Speaker)

Georgetown University ~ Washington, DC ~ United States of America

This presentation will discuss the initiatives of Won Buddhists from South Korea who founded the Interfaith Coalition Conference for Global Citizens as a creative response to the crisis of the Covid pandemic. In 2000 we met online to discuss the future of religion after Covid and launched a movement to develop a sense of global citizenship in diverse contexts. After meeting again online in 2001 about 2002, we met in person in Seoul in August 2023, where The Honourable Ban Ki-moon, former secretary general of the United Nations, delivered the keynote address. The presentation will conclude by discussing the ICCGC's collaboration with the Conference of Non-Governmental Organizations in Consultative Relationship with the United Nations (CoNGO) in co-hosting an international interreligious conference on "Global Action on Peace, Sustainability, and Prosperity" at the Church Center of the United Nations in August 2024. The goal of the conference was "to pursue peace, human security, dignity, and planetary sustainability" through fostering collaboration and solidarity among religious communities in diverse contexts around the world; at the conclusion we issued a consensus declaration: "A Call to Global Community and Action for a Just, Peaceable, Inclusive, and Sustainable World."

THE TRANSFORMATION OF CHRISTOLOGY AFTER INTERFAITH DIALOGUE

Admirand P. (Speaker)

Dublin City University ~ Dublin ~ Ireland

The transfiguration of Christ (Mark 9:2-13; Matthew 17:1-13; Luke 9:28-36) and the sacramental belief in transubstantiation both speak of change and stability. In the transfiguration in Mark's gospel, we read: "And he was transfigured before them, and his clothes became dazzling bright, such as no one on earth could brighten them." While the disciples were said to be "terrified" by this illumination, the voice of God, as at the baptism of Jesus and later through the mouth of the Roman Centurion at the cross speak, of the sonship of Jesus. Changed, but not changed, or the change still results in a core identity, an element of sameness. In the Catholic belief of transubstantiation, the bread and wine consecrated by a priest at mass, becomes the body and blood of Christ. As 1413 in the Catholic Catechism states: "Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity." In this paper, I want to argue that the interfaith encounter, and often embrace and even critique, of the Christian belief of Christ, is another kind of transformation that is both miraculous and sacramental, if we take the two examples above. And like those two examples, the transformation that occurs can overpower what had been before. The Jesus on the way up the high mountain and the Christ who returns with the disciples (though the act is not narrated) is still, in many ways, the same—but yet also clearly perceived as (or become) radically different. For Catholics, the bread and wine offer a distinctive but parallel meditation. Taking a Buddhist, Jewish, and Muslim interpretation, embrace, or critique of Christology, I will endeavor to see how this interfaith, transformed Christology is still, as it were, my Jesus, even as these interfaith words will encourage, if not demand, a transformation within.

ENGAGING WITH DISCOURSES ON HUMAN RIGHTS AND GENDER JUSTICE IN INTERRELIGIOUS DIALOGUES: A TRANSFORMING MATTER?

Grung A.H. (Speaker)

University of Oslo ~ Oslo ~ Norway

Interreligious dialogues take many shapes and may have different aims, depending on various contexts and the partners involved. In the Norwegian context of interreligious dialogue, the Secular Humanist Organization has been an involved party since the start of these dialogue endeavours, entailing a re-naming of the activity into "faith and worldview dialogue" to make the inclusion visible. But the strong presence of the Secular Humanists has also meant that the language and epistemology of Human Rights has become a kind of lingua franca within the interreligious dialogue in Norway, because this is a strong commitment in this worldview community. In the Norwegian society, gender equality and gender justice is perceived as fundamental values, and there has been suspicions and prejudices against religious communities which is apprehended not to adhere to gender equality. This paper will discuss how engaging with discourses of Human Rights in interreligious dialogues has shaped and possibly transformed interreligious dialogues in the Norwegian context regarding discussions on Gender Equality and Gender Justice.

Panel description: Post-secularism, and the transformation of Christianity are interconnected concepts that reflect evolving perspectives on God and religion in today's world. Christianity is undergoing a process of transforming itself in transcending the traditional idea of God. In this context, there is an emphasis on exploring new ways to conceptualize the divine that move beyond conventional theistic definitions, such as understanding God more as an immanent force or principle rather than a transcendent being. Post-secularism, on the other hand, refers to a stage where secular ideas coexist alongside a renewed interest in religion. In this re-evaluation, secular values recognize that religious beliefs and practices hold lasting importance for many individuals and communities. Rather than religion fading away with modernity, it is adapting and engaging meaningfully with secular culture, especially through a rediscovery of spirituality. The transformation of Christianity is the process involved in the interaction between post-theism and post-secularism. This process does not imply a full return to a religiously dominated society but instead suggests a reconfiguration where scientific, philosophical, and religious perspectives dynamically interact. Consequently, some expressions of Christianity are evolving, embracing more symbolic, allegorical, or ethical frameworks rather than strictly literal or dogmatic ones. Our proposal intends to address this complex, ongoing, and profound process that influences contemporary understandings and expressions of the Christian faith.

Papers:

POST-THEISM AND REFORM OF CHRISTIANITY

Gamberini P. (Speaker)

Pontifical Theological Faculty of Southern Italy ~ Naples ~ Italy

The faith consciousness of the new generations appears to be increasingly secularized, as if God no longer existed; it is an agnostic and indifferent generation. This raises the urgent question of how and what kind of God should be proclaimed in this post-secular time and society. Interestingly, in the meantime—in this post-secular society—mysticism and recent scientific discoveries in quantum physics and neuroscience, for example, are revealing a vision of reality that is understood at its deepest level as interconnected. This "interconnected" vision of reality is not only proposed by many quantum physics theorists but has also always been the mystical vision of the great religions. Unlike the atheism of the 19th and 20th centuries, post-theism does not reject all forms of transcendence, but only the kind of transcendence in which God is conceived as "separate from the world," "intervening" from time to time with some supernatural revelation or miraculous action. Post-theism fulfills what atheism, clearly indicated by the privative prefix (a-theism), had already attempted to do, namely, to deny the "God" of religion. However, atheism was—at least in my view—a partial attempt at denial, because it in fact denied a particular and specific image of God, namely the theistic one, but it did not seek to deny the reality of God as the foundational ground of reality. This issue has remained, so to speak, unresolved. One need only think of the concept of "transcendence without any heavenly transcendence" in Ernst Bloch's Principle of Hope. It is a denial of the transcendence of the transcendent, not of transcendence as such. Post-theism adopts Bloch's "immanent" vision, as it denies the transcendent God of theism, understood as Someone who is outside and separate from the cosmos, with the cosmos itself viewed as something external, outside of transcendence.

THE DEATH OF GOD AND THE GOD OF CHRISTIANITY

Zambaldi P. (Speaker)

University of Münster ~ Münster ~ Germany

When F. Nietzsche made a madman shout that 'God is dead', he did no more than emphasise that that transcendent 'God' was dead forever, killed by his own believers, because it was a 'God' that was now meaningless. Starting from this observation, M. Heidegger radically challenged the very concept of metaphysics and laid a philosophical foundation for the refusal to conceive of a God 'other' than human experience. From a world revolving around an all-powerful, personal and providential 'God' to a suddenly empty sky; from a reality dominated by historical religions to a world that is finally free and secular; from theism to post-theism... A true change of epoch and perspective that, as planetary humanity, stimulates, frightens and provokes us. In fact, this situation questions us: How do we seek that beyond which man needs? How to live one's spirituality in an adult and conscious way? To find a solution, reflecting on the languages of religion and spirituality is fundamental. Words in fact create and interpret reality, they define us, they help us find the right context. Indeed, language was and is central to humanity's life and search for meaning. In my talk I will examine this crisis of religious languages and how they can evolve in a post-theist perspective. In particular, I will focus on the words that we used to use and that, in spite of everything, we still use when we want to get in touch with the reality that we have been calling 'God'/Theós for millennia. For example, prayer, which is an excellent litmus test for dealing with problematic aspects that urgently need radical, albeit gradual, change. The very term 'prayer', with its meaning of 'request', 'submission' and 'dialogue' with an anthropomorphic and external 'You', must slowly be overcome, evolving towards other and more appropriate expressions such as 'meditation', 'communion', 'immersion'.

POST-THEISM AS AN ALTERITARIAN PRACTICE

Kern C. (Speaker)

University of Münster ~ Münster ~ Germany

In current theological debate, posttheism is often discussed from the perspective of discourse and conceptual analysis. It is reflected how in posttheistic approaches concepts of God change and how the relationship between God and the world can be defined differently: God not as a sovereign power intervening from the outside, but as a mysterious/mystical, transimmanent depth that is interwoven in all things and manifested in them. The article proposed here supplements this conceptual-analytical view with a performance-analytical perspective, which has so far been rather marginal in the discussion. It treats posttheism not primarily as discourse, but as performative practice. How is posttheism performed? What are the characteristics of posttheistic forms of belief and life? How are social power relations received and shaped in it? On the basis of concrete practical examples such as the "Scuola diffusa di Silenzio", posttheism is reconstructed as a "doing theology" in which the relationship to God and the world is carried out, embodied in a specific way that can be broken down into three basic characteristics: Posttheism as a practice of resistant rejection of sovereignty, as a practice of relationality, as a practice of ungrounded alterity. In posttheistic enactments, socialization and subjectivation take place in an alterity-open way. What needs to be discussed, however, is whether and to what extent this alteritarian practice critically takes up social power relations and puts them up for discussion, or whether it evades this political dimension by spiritualizing it.

Panel description: Philosophy of religion emerges historically as a theory about human religious expression. While the trend in the development of the field, both in the analytic and continental traditions, has been to privilege doctrinal reflection at the expense of questions pertaining to the socio-cultural aspect of religions, recent decades have witnessed a change in orientation. Indeed, philosophy of religion is diversifying its field by increasingly focusing on the analysis of religious practices and communities, as well as on their creative or conflicting relationship with the multiple factors that characterize the global transformation of modern civilization. Religion and faith continue to play a fundamental role within social change and are a vital part of cultural expression. The philosophy of religion panel thus invites paper proposals that engage with diverse social and cultural transformations from a religious-philosophical perspective. For questions please contact Dr. Brandon Watson (brandon.watson@uni-muenster.de) or Prof. Dr. Hans-Peter Grosshans (grosshans@uni-muenster.de).

Papers:

TRANSFORMING METAPHORS: LAKHOFF AND JOHNSON ON EMBODIED PHILOSOPHY OF RELIGION

Watson B. (Speaker)

University of Münster ~ Münster ~ Germany

This paper argues for the embodied metaphorical experience of cultural and societal transformation. The mechanism for experiencing such transformation is through the metaphors that encase and are embedded within human existence, those from which human lives cannot escape. Human lives, and society by extension, are thereby metaphorically transformed. The paper explores the work of Lakhoff and Johnson in an effort to extend their thesis of both metaphorical existence and the embodied reality of philosophy into the modality of the transformation of human experience through religious metaphorical speech.

WHAT SOCIAL MEANING DOES AN INTERCULTURAL TRANSFORMATION OF PHILOSOPHY OF RELIGION ENTAIL?

De Caprio D. (Speaker)

University of Strasbourg ~ Strasbourg ~ France

The renewal of philosophy of religion seems today to be unable to avoid a diversification in terms of the philosophical categories and religious phenomena. In this way, the issue of an intercultural transformation of the discipline emerges, in which the transcendental or pragmatic conditions that govern a hypothetical global communication between different philosophical-religious traditions are placed at the center. This paper aims to question the social meaning and model of human coexistence that can be derived from pluralistic (M. Burley) or normative (V. Harrison, K. Schilbrack) approaches to the diversity of religious systems. The paper asks in particular whether such approaches pose a challenge to classical models of multicultural liberalism, thereby opening a space for describing and evaluating the asymmetry between practices of minority and majority religions

Panel description: This panel brings together scholars from a range of disciplines who study the difficulties and possibilities of tolerance in a variety of settings. These include Christian as well as Shiite Islamic and African indigenous religions from both European and non-European contexts in contemporary and past societies. As the invited scholars are members of the research unit "The Difficulty and Possibility of Tolerance: The Multifaceted Challenges of the Concept and Practice of Tolerance", funded by the German Research Foundation, their papers will be closely linked to the disapproval-respect model of tolerance developed by the social psychologist Bernd Simon (Kiel). According to this model, tolerance is the result of disapproval being restrained by respect or respect being burdened by disapproval. In both cases, therefore, tolerance is the recognition of disapproved others as 'different equals' - in this case 'different' because of their membership of a particular religious group - and 'equal' because of their shared membership of a superordinate ingroup (i.e. the same society). There are, of course, many implications of this model which is a very valuable heuristic tool. In our papers we use the model to identify and discuss the possibilities and limits of tolerance in the context of religion.

Papers:

"CONCEPTIONS OF TOLERANCE AND INTOLERANCE IN POETIC TEXTS: CATHARINA REGINA VON GREIFFENBERG AND THE NOTION OF UNIFIED CHRISTIANITY IN THE FACE OF THE COMMON ENEMY"

Klimek S. (Speaker) , Stolzenberg L. (Speaker)

Kiel University, Germany ~ Kiel ~ Germany

Particularly in confessional poetry, groups that were otherwise silenced and excluded from the tolerance discourse that had been smoldering since the Reformation, such as heterodox and/or women, were able to overcome these predetermined group categorizations and express their ideas. While the Thirty Years' War, caused by opposing denominational groups within Christianity, was pacified by the Peace of Westphalia in 1648, group categorization shifted with the steadily increasing advance of the Ottoman Empire since 1656. In this paper, S. Klimek and L.-S. Stolzenberg will trace this shifting categorization through the poems of Catharina Regina von Greiffenberg. They aim to show how her encouragement to tolerate other Christian denominations against the backdrop of a united and purified Christianity, which as such has better arguments for the conversion of non-Christians, reveals a dynamic conception of tolerance between the poles of inter-denominational tolerance and inter-religious intolerance.

"RELIGIOUS TOLERANCE IN TIMES OF TROUBLE? IRAN'S RELIGIOUS MINORITIES AND THE ISLAMIC REPUB-LIC DURING THE IRAN-IRAQ WAR"

Michel S. (Speaker)

Kiel University ~ Kiel ~ Germany

The eight-year conflict between Saddam Hussein's Iraq and the newborn Islamic Republic of Iran witnessed widespread calls for mobilization on both sides. In light of the disapproval-respect model of tolerance, this paper evaluates the Iranian regime's call to minorities for a national yet "Holy Defense" and the responses of Jewish, Christian (both Armenians and Assyrian Chaldeans), and Zoroastrian communities. By drawing on diverse sources, from individual memoirs to official statements from the Islamic Republic, this paper shows that the regime employed a rhetoric of national unity while occasionally advocating for the mobilization of minorities on religious grounds, such as a shared theology of martyrdom between Christians and Shia. In return, leaders of religious minorities used both secular (nationalistic) and religious arguments to justify or deny their participation in the war. Beyond the arguments of the ingroup and outgroups, the model will also inform our identification of concrete instances of tolerance between the Shia majority and religious minorities on the warfront.

"RELIGIOUS TOLERANCE IN COLONIAL TIMES: THE CASE OF THE FRENCH EMPIRE IN IVORY COAST"

Nakou V. (Speaker)

University of Passau ~ Passau ~ Germany

Religion played a pivotal role in the colonization of African peoples, often serving as both a tool of control and a point of contention between colonial authorities and local communities. This presentation examines the concept of religious tolerance under colonial rule, using the case of Côte d'Ivoire to explore the limitations and contradictions of such policies. While colonial powers, particularly the French, promoted an image of tolerance towards indigenous religious practices these policies were often selective and coercive, favouring the dominance of Christianity and marginalizing traditional and Islamic beliefs. By analysing archival documents and historical accounts, this study highlights how religious tolerance was strategically manipulated to maintain colonial power, revealing deeper insights into the complex dynamics of faith, governance, and resistance in colonial Africa. The findings offer a critical perspective on the enduring legacies of colonial religious policies in contemporary West African societies.

"PRACTICES OF TOLERANCE AND INTOLERANCE IN IRAN: SHIITE JURISTS FACING 'APOSTATES' AND 'HERE-TICS'"

Pistor-Hatam A. (Speaker)

Kiel University ~ Kiel ~ Germany

In this paper, A. Pistor-Hatam will show that although from the very beginning (C19th), the new religious movements of the Bābīs and later the Bahāʾīs in Iran were rejected and opposed by Shiite clerics in particular, there still exist(ed) instances of tolerance according to the disapproval-respect model of tolerance. Since both beliefs are considered to be outside the range of permissible and therefore tolerated 'deviations', many clerics react(ed) with disgust and rejection to such 'blasphemy'. Consequently, the persecution of Bābīs and Bahāʾīs has accompanied their history in Iran ever since. Yet, from the beginning of these new religious movements to the present, individual Shiite scholars in Iran have tamed their disapproval of the non-permissible religious other by respect for the believer, the fellow constitutionalist or the compatriote.

"SUPRA-CONFESSIONAL COMMUNITIES AND THE IMPERATIVE OF TOLERANCE ON THE SHAKESPEAREAN STAGE"

Schindler K. (Speaker)

Université de Fribourg ~ Fribourg ~ Switzerland

This paper considers the role of group categorisation, both national and confessional, in early modern discourses of tolerance as they are represented on the Shakespearean stage. Despite the culturally dominant early modern view of England as an essentially Protestant nation, this paper takes as its starting point the observation that Shakespeare's drama frequently imagines alternative political and religious communities: forms of English nationhood that include Catholicism in addition to Protestantism, but also the pre-Reformation notion of the "common corps of Christendom" that is nostalgically involved in his history plays, for instance. Using plays such as King John (c. 1596) or Sir Thomas More (c. 1600) as case studies, this paper aims to investigate to what extent such larger communal identities can serve to buttress the imperative of toleration beyond confessional boundaries. In doing so, it seeks to test the extent to which the empirical disapproval-respect model of toleration may also apply to the history of ideas and cultural practices of early modern England.

"RELIGIOUSLY MOTIVATED TOLERANCE: THE COMMANDMENT TO LOVE ONE'S NEIGHBOR FROM THE HEBREW BIBLE AS MOTIVATION FOR TOLERANCE"

Steinebach L. (Speaker)

Protestantse Theologische Universiteit ~ Utrecht ~ Netherlands

For tolerance to be stable in a plural society, people need good reasons to adopt tolerant attitudes and practice tolerance. In her paper, L. Steinebach will offer a perspective on the commandment to love one's neighbor as a religious motivation for tolerance. She will focus on the way in which the commandment promotes equality-recognition between different groups by encouraging an empathetic attitude and corresponding behavior towards one's (disapproved) neighbor. Special emphasis shall be given to the affective, cognitive and behavioral dimensions of both tolerance (as depicted in the disapproval-respect-model) as well as neighborly love to find commonalities and differences.

"SOCIAL IMAGINARIES AND ECCLESIOLOGICAL FOCUS: THE CHURCH AS PRACTICE GROUND OF TOLERANCE"

Zeller K. (Speaker)

Protestantse Theologische Universiteit ~ Utrecht ~ Netherlands

A recent study has shown that protestant churches in Germany can be regarded as practice grounds of democracy and, in prolongation, also of tolerance. In her paper, Kinga Zeller discusses possible explanations arguing that it is especially an ecclesiological focus on the center instead of the borders of the church as well as the use of certain social imaginaries that foster tolerance. With regard to the disapproval-respect-model of tolerance she highlights the role of intragroup respect, suggests ways to strengthen it, and offers criteria for its limits.

Panel description: The reception of texts of the Christian Old Testament in the first centuries is coined by the text hermeneutics of late antiquity as well as by philosophical and theological presuppositions. Christian exegesis was based on earlier Jewish work with the biblical text and struggled to find a specific Christian interpretation. This is at the same time a process finding one's own identity and of delimitation and the construction of hermeneutical others, be it "Jews" or "Judaizers" or "heretics". Philology, philosophy and theology, text and community determine the reception of the Bible. The panel presents four examples from the discursive field of early Christian biblical interpretation illustrating the exegetes' engagement with the texts and with different traditions of interpretation.

Papers:

THE RECEPTION OF THE GREEK-JEWISH MESSIANIC READINGS OF ISAIAH IN THE CHURCH FATHERS OF THE II CENTURY CE

Bonanno B. (Speaker)

Université catholique de Louvain ~ Louvain ~ Belgium

Studies on the Greek versions of the Bible have mostly focused on the Septuagint (LXX), often overlooking the contributions of the Jewish Minor Versions. Conversely, research in Patristics has tended to examine these versions only when they appear in specific controversies. Recent scholarship, however, has underscored the significance of the Jewish Minor Versions, highlighting not only the insights they offer into the development of biblical texts but also their importance for understanding the Jewish theological and cultural context from the II century BCE onward and their role in shaping Christian identity.

THE FIGURE OF SOLOMON IN 2KI 1-11, ACCORDING TO THEODORET

Elliott M. (Speaker)

University of the Highlands and Islands ~ Moray and Perthshire , Scotland ~ United Kingdom

One can get a good indication how important an interpreter of the historical books Theodoret was and remained at least for the first millennium from the evidence of Catenae, that of Procopius (Scholia) and others (e.g. CatLeipzig), even if he himself was not averse to borrowing' from Diodore. This popularity suggests that Theodoret's work was not time-conditioned by mentioning political specifics of his own time. He approached Sam-Ki from the starting-place of the Pentateuch, as it were, and in that way is not prone to over-contextualise in his interpretations. Two recent works dealing with ninth-century interpretations, which might be classified as 'Reception-Historical', are very different. M. Riedel ('Biblical Echoes in the Taktika of Leo VI' [2018]) has outlined Photius' pupil Leo VI's 'self-identification with Solomon', in turn responding to J. Haldon's 2014 monograph on the same work. Solomon is portrayed as judicious, fearing the Lord in a Deuteronomic way, living out the wisdom of his own proverbs. More critical of such discourse as 'totalising' (Foucault via A. Cameron) is the study by Y. Stouraitis on the imperial ideology of holy war, with the monarch as one who kept true to Deut 20, in his Krieg und Frieden in der politischen und ideologischen Wahrnehmung in Byzanz (2009). Theodoret, by contrast, is better understood as presenting an image of a king who is no straightforward hero, fit for imitation, but as one whose figure encompasses saint (son of God) and sinner (deviating from the law of God). His judgements are neutral about Imperial ideology, for his categories are theological and larger. The paper will look at how his treatment of 2Ki 1-11 according to the text of Quaestiones in Reges et Paralipomena: ed. N. Fernandez Marcos (1984), contained a theological impression of Solomon's story that is neither lost in ancient history nor drowned in Byzantine historical reception.

"A TOWER WITH ITS TOP IN THE HEAVENS" - THE RECEPTION HISTORY OF GEN 11

Meiser M. (Speaker)

Universität des Saarlandes ~ Saarbrücken ~ Germany

Ancient Christian exegetes interpret Gen 11 with regard to "historical" and theological questions: ‎How is the unity of languages possible after the distribution of the sons of Noe (Cf. Augustine, Qu. ‎Gen. 20, CCSL 33:6). What was the sin of the human beings? (John Chrysostom, Hom. Gen. 30.2, PG ‎‎53: 275; Augustine, Qu. Gen. 21, CCSL 33:7: stulta audacia et impietas). What is the meaning of the ‎phrase cuius caput erit usque ad caelum" (Augustine, Loc. Gen. 34, CCSL 33:384: Secundum ‎hyperbole dictum est). What was the material for the building? (The Venerable Bede, In Gen., CCSL ‎‎118a:153). What is the reference of the plural "let us descend" in Gen 11:7 (Augustine: Qu. Gen. 22, ‎CCSL 33:7 et al.: angels), especially after the notice of God's descending Gen 11:5 (Augustine, Civ. ‎‎16:5, CCSL 48: 506) ; The Venerable Bede, In Gen., CCSL 118a:154)? What was God's intention ‎‎(according to Cyril of Alexandria , Glaph. Gen. 2, PG 69:77cd, by the dispersion of human beings and ‎languages, God intended to stop human thoughts which go beyond human capability. John Chrysostom, ‎Hom. Gen. 30.3, PG 53:277, underlines God's philanthropy). What is the Interpretation of the name ‎Babel (The Venerable Bede, In Gen., CCSL 118a:156: Confusion). What is the spiritual interpretation ‎of Babel (The Venerable Bede, In Gen., CCSL 118a:157: diabolic city)? At the end, the ‎interpretations of Gen 2 as antitype of Acts 2 are presented.‎

THE INTERPRETATION OF CULTIC AND ETHICAL LAW IN LEVITICUS IN ORIGEN'S HOMILIES

Siquans A. (Speaker)

Universität Wien ~ Wien ~ Austria

One of the central discussions in early Christianity—and finally the crucial point of division from Jewish groups—was the relevance of the Mosaic law for Christian believers. Blackburn (2021) identifies several strategies for interpreting the Mosaic law: it was given to the Israelites due to their obstinacy and wickedness; it had a limited pedagogical aim; it was given for a certain period and came to an end through Christ. The most important answer to the problem was a figurative interpretation of the Old Testament law. Origen uses this approach to the Book of Leviticus in his homilies as an encompassing hermeneutical concept. Not every commandment in the Old Testament, however, can be interpreted allegorically or typologically. Christian interpreters thus make a distinction between cultic and ethical law(s). In the Homilies on Leviticus Origen concentrates on cultic law as the more problematic part for the Christians for which he provides Christian and Christological interpretations. His basic principle is Rom 7:14 where Paul states that "The law is spiritual," and he extensively uses the Letter to the Hebrews for his explanations. Nevertheless, the boundaries are not always easy to draw and there are also interpretations on the level of the literal sense and the moral sense. The paper wants to show the different and differentiated approach to the law by Origen, originating from and supporting his intention to retain the Old Testament as Holy Scripture for his Christian audience.

Panel description: This panel brings together studies in theological history, church history, public theology, practical theology, ethics and systematic theology. Historical examples, cases studies and personal experiences are aligned with descriptive and normative analyses of transformation processes and claims concerning the presence and work of God. World history: How is God present to the world in times of gross and often dangerous changes affecting life on the planet earth? Social history: Can we find God's creative presence in historical processes of socio-cultural transformation? Church history: How is God's presence conceptualized in times of drastic ecclesiastic change (reformation, church growth or decline)? Personal history: How is God's presence experienced in processes of biographical transformation (conversion, crises, radicalization, post-traumatic growth)?

Papers:

DISCERNING GOD'S PRESENCE IN THE ANTHROPOCENE

Van Den Brink G. (Speaker)

Vrije Universiteit Amsterdam ~ Amsterdam ~ Netherlands

God's presence to the world has traditionally been conceived of in terms of conservation, governance and concurrence. But what do these concepts mean now that the earth, due to patterns of human (mis)behaviour, is transitioning from a relatively stable Holocene into a much more precarious "Anthropocene", i.e., in a time of irreversible depletion of natural resources, mass biodiversity loss and species extinction, and global climate change? To what extent is the entangled web of creation with all its creatures "great and small" still the object of God's abiding presence and providential care? I will argue that we will need to reconceive of God's providential presence for our times, using more concepts than the traditional triad so as to do justice to the dynamic and often dramatic interplay between God and creatures, in accordance with the much more "polyphonic" (David Ferguson) biblical account of God's presence.

DISCERNING THE THEOLOGICAL VALUE OF SOIL

Huijgen A. (Speaker)

Protestantse Theologische Universiteit ~ Utrecht ~ Netherlands

Christian theology currently needs reflection on the theological status of the earth, in particular the soil. How does the fact that it feeds humans who cultivate it and forms the actual basis of human existence inform doctrines of creation, pneumatology, and eschatology? This paper addresses such questions in discussion with Norman Wirzba, and against the background of nationalist movements in Europe that give their soil special status.

PERSONAL TRANSFORMATIONS: THE CONTESTED CASE OF JAIL CELL CONVERSIONS

Van Willigenburg T. (Speaker)

Vrije Universiteit Amsterdam ~ Amsterdam ~ Netherlands

Numerous are the reports of hardened criminals behind bars who claim to have found a "new life in Jesus" involving substantial changes in attitudes and behaviours, changes in beliefs and goals, and changes self-understanding and destination. How genuine are such conversions? Finding God might be a convenient way to impress parole boards and judges! In order to find out, we first need to understand what a religious conversion is. Sociological accounts of religious conversion (a radical change of group adherence), as well as (socio-)psychological accounts (reconfigurations of one's self-narrative as an effective coping strategy) provide self-evident immanent construals of the phenomenon, given what Charles Taylor describes as the "modern social imaginary" that precludes transcendence. I will argue that such construals are problematic because the event and process of religious conversion cannot be clearly delineated and fully understood without reference to an encounter with a transcendent reality. In addition, I wonder whether Taylor's own 'poetico-performative' view on religious (re)conversions can make room for the reality of the presence of God as witnessed by jail cell converts.

THE GUIDANCE OF THE SPIRIT AND DEPENDENCE ON DIVINE PROVIDENCE

Van Den Belt H. (Speaker)

Theologische Universiteit Apeldoorn ~ Apeldoorn ~ Netherlands

For the Christian, life's dependence upon God is an important factor, especially in periods of biographical turmoil and change. But what exactly is meant by such dependence and how does it influence the lives of believers? How does it shape prayers and everyday choices. This paper offers a reflection on the practical consequences of faith in God's most special providence (providentia specialissima). This paper offers a description of dependence as a practical consequence of belief in God's providence based on several source texts from the Reformed tradition and reflects on the relationship between these expressions of faith in providence and the sense of dependence as a characteristic of general religiosity (Friedrich Schleiermacher).

BORN FREE? A TRIADIC VISION OF CHRISTIAN LIBERATION AMONG YOUNG SOUTH AFRICANS

Forster D. (Speaker)

Vrije Universiteit Amsterdam ~ Amsterdam ~ Netherlands

The so-called "Born Free" generation - South Africans born after the nation's 1994 democratic transition - carries the complex inheritance of political freedom. Yet, the promise of freedom remains incomplete, as structural inequalities, systemic violence, and socio-economic exclusions persist. This paper critically examines the unfinished task of "freedom" for this generation, engaging the theological frameworks of memory and liberation. Drawing on Pumla Gobodo-Madikizela's triadic vision of the memory of trauma, I explore how the "Born Free" generation confronts the lingering wounds of apartheid, mediated through personal, intergenerational, and collective memory. Gobodo-Madikizela's framework invites a reflection on how healing can arise from an ethical engagement with the past, as well as from fostering new social imaginaries. I will further engage Robert Vosloo's concept of liberative memory and Allan Boesak's theological vision of a hope-filled future. Together, these frameworks emphasize the transformative potential of remembering not only past suffering but also the unrealized promises of liberation, offering young South Africans a path toward reimagining their agency and dignity within a fractured society. By employing these theological insights, this paper will argue for a Christian vision of liberation that integrates the memory of trauma, the liberative promise of hope, and the ethical enactment of justice. This triadic framework illuminates the divine presence in history, particularly in the ongoing struggle for freedom, inviting young South Africans to embody and co-create a future shaped by equity, dignity, and reconciliation.

Panel description: Hell occupies an important place in the religious imagination across various cultures. This panel will examine ways in which the idea of hell(s) is negotiated across different religio-cultural contexts. It will explore hell as a dynamic concept that is both continuously transformed and transforming. First, how has the idea of hell been transformed in different religious traditions? As a recurring theme in the global history of religions, hell is a liminal idea in two ways. On the one hand, it has given rise to a wide spectrum of interpretations, partly because it is an intersection where eschatology, anthropology, soteriology, and ethics converge. On the other hand, this spectrum is shaped by the ambivalence of hell. In many contexts, hell has never been unequivocally affirmed, but has consistently been challenged by its "rivals" escape, relief, and purification (Alan Bernstein). Therefore, the idea of hell oscillates between its endorsement as a prerequisite for postmortal justice and its rejection as metaphysically inconsistent or morally bizarre. Drawing on case studies from Buddhist, Hindu, and Islamic traditions, the panel will explore how the liminality of hell serves as a catalyst for the development of different doctrinal strategies for transforming the idea of hell. Second, how does the idea of hell transform religious materiality and the cultural imagination? Hell has never been an isolated idea, but has exerted a profound influence on the shape of religious materiality, spirituality, and pop culture. Case studies focusing on the construction of religious space, interpretations of near-death experiences, and the figure of the zombie will complicate the often-stated assumption that the idea of hell is a declining phenomenon in the contemporary religious landscape. Instead, they will investigate how hell continues to haunt the interstices of lived religion and (post)modern cultural imagination - but not without remaining unchanged in the process.

Papers:

HINDU HELLS IN VEDĀNTA

Völker F. (Speaker)

University of Vienna ~ Vienna ~ Austria

It is widely believed that there are seven main hells in Hinduism. However, according to the Brahma-, Śiva- and Viṣṇu-Purāṇa, there are altogether twenty-eight hells, whereas the Garuḍa-Purāṇa knows of more than eight million hells that vividly demonstrate the possibility of an intensification of suffering and pain in the afterlife. The paper explores the different notions of hell in Hinduism and its theological interpretations in the Vedānta of Śaṅkara, Rāmānuja, and Madhva.

ESCHATOLOGICAL PUNISHMENT AND THE INHABITANTS OF HELL IN IBN AL-'ARABĪ'S PERSPECTIVE

Emirahmetoglu E. (Speaker)

Humboldt-Universität zu Berlin ~ Berlin ~ Germany

This paper will explore Ibn al-'Arabī's eschatology by focusing on three aspects of his understanding of hell. Ibn al-'Arabī's writings offer a unique interpretation of divine mercy that diverges from the traditional views of reward and punishment in Islamic theology. His perspective on God's mercy as the foundation of all existence - emphasizing its precedence over God's wrath - raises important questions about the nature of suffering and punishment in hell. To address these questions, the paper will first present the different categories of the "people of the fire" (al-mujrimūn), including the proud (al-mutakabbirūn), the associators (al-mushrikūn), the atheists (al-mu'aṭṭila), and the hypocrites (al-munāfiqūn). The exploration of who qualifies for hell will be connected to Ibn al-'Arabī's view on infidelity and humankind's knowledge of God, which is, for him, intrinsic to every single being, influenced by individual perspectives, constantly evolving, and often expressed in contradictory forms, including aspects of association.

HOW BODHISATTVAS TRANSFORM BUDDHIST HELLS

Schmidt-Leukel P. (Speaker)

University of Muenster ~ Muenster ~ Germany

According to traditional scholastic Buddhist texts, there are at least 144 hells. Although stay in none of those hells is literally eternal, it is nevertheless incredibly long and the broad range of tortures stretches sadistic imagination beyond the extreme. Given that compassion plays a central role in Mahāyāna Buddhism, some of its scriptures introduce the teaching that Bodhisattvas enter the various hells in order to transform them into rather pleasant places and liberate their inmates from their horrendous pain. The paper explores how Bodhisattvas can do that and speculates what this might imply for a renewed Buddhist concept of hell.

HELLS IN JAPANESE BUDDHISM AND THEIR ADOPTION IN RELIGIOUS SITES

Rüsch M. (Speaker)

University of Muenster ~ Muenster ~ Germany

This talk addresses the problem of hell in Japanese Buddhism in two parts. First, it examines the concept of various hells and their relationship to bad actions by focusing on a key text in this context, Genshin's Ōjō yōshū ("Essentials of Birth [in the Pure Land]"). Second, the talk explores how contemporary religious sites in Japan incorporate the concept of hell within their precincts and halls. This includes so-called earthly representations of hell, such as Osorezan ("The Mountain of Fear"), the role of hell in mountain asceticism (Shugendō), and halls enshrining images of Enma (Skt. Yama), the king of hells. The aim is to elucidate how various aspects of Buddhist hells and their doctrinal foundations are emphasised in Buddhist practice as manifested in Japanese temples.

HELL AND NEAR-DEATH EXPERIENCES

Schneider M. (Speaker)

University of Muenster ~ Muenster ~ Germany

The study of near-death experiences (NDE) represents a growing area of clinical and psychological research, which has also attracted increasing attention from Religious Studies and Theology. Nevertheless, NDE and their study are highly controversial: seen by some as an expression of a lush, individualistic postmodern spirituality, others regard NDE as a robust indicator of the possibility of life after death. In general, however, research into NDE phenomena has often focused on its positive forms, while neglecting the occurrence of distressing or even "hellish" variants. This paper will explore the transformation of hell from the perspective of NDEs: do distressing NDEs transform contemporary eschatological imaginations as much as their more joyful counterparts? Can cross-cultural comparisons of contemporary hellish NDEs and related phenomena, such as reports of afterlife journeys, shed new light on the emergence of eschatological beliefs?

THE WORKING DEAD: ZOMBIES IN THE RELIGIOUS AND CULTURAL IMAGINATION FROM HAITI TO HOLLYWOOD

Burkhardt S. (Speaker)

University of Muenster ~ Muenster ~ Germany

In the African-diasporic religion of Haitian Vodou there is a cosmological space of desirable death and afterlife as well as hell-like states of doom: wandering on earth without their eternal soul, this state of existing is known as zonbi. As it was encountered by Western visitors of the island its story of the pop cultural figure of the Zombie began and has ever since been a product of quite different cosmologies and specific Euro-American fears. This talk will explore selected stations of the entangled history of the Zombie and what its transformations reveal about the dark side of their respective new and old home cultures.

Panel description: D. Tonelli - G. Mannion, Exiting Violence: The Role of Religion, De Gruyter 2024 In the 20th and 21st centuries, where violence has scarred countless lives, the interplay between religion, politics and conflict remains a complex web. Exiting Violence seeks to unravel some of the knots, showing not only how faith can contribute to bloodshed, but also how it can inspire peace and build bridges. Starting from the assumption that theology, religion and faith are different aspects of what we loosely (and ambiguously) call "religion," the chapters that make up the book analyze and discuss the criteria by which it is possible to understand the involvement of religion in conflicts, offer case studies ranging from Japan, China , India to Israel North America, and South America, analyze concrete cases in which religion has helped bring societies and communities out of situations of violence and hatred, offer tools to reflect on the instrumentalization of religious communities, of the deviance of theology into ideology, and of the importance of the spiritual dimension in overcoming the drifts of religious affiliation. Analyzing different religious traditions, contributing scholars explore the interplay between religion and violence through a variety of interdisciplinary, cross-cultural, and interfaith methods. In particular, the variety of approaches and methodologies pays attention to the fields of political science, ethics, history, sociology, law, philosophy, theology, and religious studies. Exiting Violence offers a nuanced and thought-provoking exploration of the multifaceted role of religion in the human struggle for peace and justice. The book is the result of an international collaboration between FBK-ISR, Reset Dialogues Among Civilizations and Georgetown University's Berkley Center for Religion, Peace and World Affairs.

Papers:

Panel description: The study of Kabbalah, one of the main mystical traditions within Judaism, offers profound insights into spirituality, philosophy, and the nature of existence. As a rich tapestry of thought and belief, Kabbalah does not exist in isolation but interacts dynamically with various fields of knowledge and other religious traditions. The panel aims to encompass a broad array of perspectives on Kabbalah, by exploring its often hidden or liminal intersections with other disciplines. This panel focuses on the cross-cultural dialogue that Kabbalah has engaged in throughout the ages, influencing and giving rise to new currents of thought and beliefs. Philosophy, literature, astrology, magic are some of the fields involved in the research, as well as their relationship with figures from various religious backgrounds, including Christianity and Islam. The position to be adopted is, therefore, to use a term favored by Michel de Certeau (1925-1986), that of the margin, or rather, overlapping of the borders, to shift the focus from the center to the discovery of the new. By delving into these diverse interactions, we aim to shed light on how Kabbalistic concepts have transcended cultural boundaries and influenced multiple disciplines.

Papers:

GIORDANO BRUNO AND THE KABBALAH: THREADS OF THOUGHT BETWEEN OCCULTISM, PHILOSOPHY, AND EROS

Del Prete D. (Speaker)

La Sapienza - Università di Roma ~ Rome ~ Italy

Giordano Bruno, a philosopher, theologian, and cosmologist of the Renaissance, drew from a wide array of traditions, including Kabbalah, the Jewish mystical tradition that deeply influenced Western philosophy. This presentation explores the connection between Bruno and Kabbalah, focusing on his interpretation of Kabbalistic doctrines and their integration into his theories on the infinity of the universe, divinity, and the nature of reality. Special attention is given to Bruno's concept of eros, understood as a cosmic and metaphysical force that binds and transforms the universe, and its relationship with Kabbalistic notions of divine love and union. A comparative analysis will shed light on parallels and contrasts between Bruno's ideas on eros and those of Jewish thinkers like Leone Ebreo, whose Dialoghi d'amore also explore the intersections of love, philosophy, and mysticism. By examining how Bruno reworked Kabbalistic ideas and notions of eros into his philosophical synthesis, this study highlights the ways in which mystical, symbolic language served as a tool for exploring infinity, divinity, and the soul. Furthermore, the dialogue between Bruno's thought and the works of Jewish intellectuals offers a rich lens through which to reconsider Renaissance humanism and esotericism. Ultimately, this analysis provides an innovative perspective on Bruno's intellectual legacy, emphasizing his engagement with both Kabbalah and the broader tradition of mystical eros as central to his vision of the cosmos and human experience.

A KABBALISTIC DIVORCE?

Pepoli M. (Speaker)

DREST, La Sapienza - Università di Roma ~ Rome ~ Italy

While searching for legal opinions that could grant the annulment of his marriage to Catherine of Aragon, King Henry VIII of England sent his ambassadors to Italy, where they encountered a range of intellectuals both supporting and opposing his petition to the Pope. Among the most notable supporters of Henry's divorce were Francesco Zorzi, a Franciscan Observant, and Rabbi Eliyyah Menaḥem ben Abba Mari Ḥalfan, an esteemed Jewish scholar involved in the messianic movement of Shlomo Molko and David Reubeni. What is particularly striking about their common conclusions is that Zorzi and Ḥalfan both lived in Venice and were excellent connoisseurs of Kabbalah as well as prominent religious and political figures in their respective communities. This paper seeks to re-assess the writings of these two intellectuals during the period of the royal divorce (and, potentially, their libraries) to explore the Kabbalistic, intellectual, and even political influences that may have shaped their stance on the matter.

Panel description: In Europe, there has been a recognisable movement towards Buddhism since the 19th century. After the first circles had mainly focussed on texts, the meditation Buddhism movement followed, followed by Tibetan Buddhism, and Christians discovered Zen. With the mindfulness movement, Buddhism finally reached the mainstream; a change in society's perception of religion and important personalities such as Thich Nhat Hanh or the Dalai Lama characterise the picture. This panel examines the facets of contemporary European Buddhism and its genesis as well as transformation processes in intra-Buddhist and interreligious contexts.

Papers:

HOPE IN BUDDHISM

Rötting M. (Speaker)

Professor of Religious Studies Universtiy Salzburg ~ Salzburg ~ Austria

Hope is a rather unusual topic for Buddhism. The article compares the personal visions and narratives of hope of Buddhists from Germany, Austria and South Korea and examines socio-cultural, philosophical and religious-systematic as well as, in particular, biographical references. It will also ask to what extent narratives of hope have changed and reflect transformations of Buddhism

THAI BUDDHISM IN VIENNA

Strommer A. (Speaker)

KPH Vienna ~ Vienna ~ Austria

Although small in number, the Thai community in Austria is very visible - by way of massage studios, restaurants, or frequent street food festivals. However, the patterns of their religious activities remain under-researched. Based on ethnographic research at one of Vienna's Thai Buddhist temples, this paper seeks to illustrate the dynamics of this predominantly female community. Additionally, the study will provide further insights into how religious practices have been adapted to the new environment and how religious identity may be transformed by relocating from Thailand to Austria.

TRANSFORMATIONS OF DIASPORA- AND CONVERT BUDDHISMS IN AUSTRIA.

Krammer K. (Speaker)

University Salzburg ~ Salzburg ~ Austria

With the recognition of organized Buddhism under Austrian law in 1983, the different seeds of Buddhism settling in Austrian soil found rather favourable conditions for their establishment. Besides looking at the larger Buddhist diaspora communities, the main focus of the paper will deal with the conditions and reasons for an ongoing movement of conversion to Buddhism. In the course of embedding forms of traditional Buddhisms into Austrian culture, different forms of Buddhist Modernism are being developed.

THE SIGNIFICANCE OF AYYA KHEMA FOR WESTERN BUDDHISM

Pieslinger S. (Speaker)

University Salzburg ~ Salzburg ~ Austria

The aim of this paper is to highlight the significance of the Buddhist nun Ayya Khema for Western Buddhism. Based on (1) a media resonance analysis of the European public discourse on Ayya Khema (2) a biographical analysis of Ayya Khema's religious-spiritual development, and (3) semi-structured interviews with Ayya Khema's followers, the paper addresses the following questions: What core messages does Ayya Khema communicate to a Western audience? What influence does her own biographical development have on her European impact and circle of followers?

Panel description: The first quarter of the 21st century has shown the resurgence of the democratic question for Catholicism on both sides of the Atlantic: how supportive Catholicism is of constitutional democracy, or how exposed it is to the attacks of illiberal political cultures. This panel intends to explore the issue with papers addressing the relationship between Catholicism and democracy and focusing on cases in Europe and in the USA in the 20th and 21st century.

Papers:

MARIAZELL 1952-2025: THE SPECIFIC CHALLENGES OF THE AUSTRIAN CATHOLIC CHURCH WITH REGARD TO DEMOCRATIC CULTURE

Quast-Neulinger M. (Speaker)

University of Innsbruck, Department for Systematic Theology ~ Innsbruck ~ Austria

In 1952, a conference of priests and laity declared the "Mariazell Manifest" (-->Mariazell is the most important Marian sanctuary in Central Europe). A free Church can only exist in a free society that protects the universal dignity of men and women. After the Church's support of the Austrofascist system in the 1930s and the experiences of Nationalsocialism, this declaration is a milestone event for the Austrian Roman Catholic Church with regard to its support for a serious democratic culture. In the first decades of the 21st century, we need to reassess how far the Mariazell Manifest is still a fruitful answer to authoritarian challenges in the theopolitical arena. The paper will give a short introduction to the Manifest and its specific context. Afterwards we will analyze the contemporary theopolitical challenges in Austria in comparison to the 1950s and with regard to its entanglement in the contemporary global situation, especially with regard to democracy at risk. Finally, we will assess the changes and limits of the Manifest for today.

CATHOLIC SECTARIANISM AND THE APPEAL OF DONALD TRUMP

Massa M. (Speaker)

Boisi Center for Religion and American Public Life at Boston College ~ Boston ~ United States of America

This paper will examine how the Catholic right in the U.S. supports Trump because of the dramatic growth of sectarianism in the U.S. church Mircea once famously argued that the opposite of "Catholic" is not "Protestant," but rather "sectarian". Drawing on his new book Catholic Fundamentalism in America (Oxford), Massa argues that Trump appeals to conservative Catholics in the U.S, because he rings the changes on the sectarian carillon (e.g. strong inside/outside dichotomies - thus fear of immigrants and "others"; a simplistic reading of the American past [U.S. historians refer to this as primitivism - that at some point in the [primitive] past, U.S. culture achieved its perfect form]; constant use of apocalyptic language.

"SOCIAL CATHOLICISM" AND AGNOSTICISM ABOUT DEMOCRACY IN THE USA IN THE LAST CENTURY

Faggioli M. (Speaker)

Villanova University ~ Philadelphia ~ United States of America

The political history of Catholics in Europe and the West is full of "social Catholics" who embraced authoritarianism - Fascism, Nazism, Francoism, and so on - while claiming to defend a traditional idea of society, of the family, and of religion. The trajectories of 21st-century Church in the USA demonstrate that "social Catholicism" and the democratic, constitutional culture of Catholicism are two different things. The paper will address the collapse or absence of a democratic-constitutional culture within US Catholicism which has always been much more focused on "social Catholicism", and it will analyze how the theological reactions to major historical caesurae (WW2, Cold War, 9/11) explains the constitutional agnosticism of US Catholic hierarchies.

YOU VOTED FOR WHO(M)?! STILL LOST IN IDEOLOGY AFTER THE 2024 US ELECTIONS?

Bretzke J. (Speaker)

John Carroll University ~ Cleveland ~ United States of America

While many are dissecting the 2024 USA GOP victories in the Executive and Legislative branches through a variety of lenses, one that clearly needs greater attention is the dynamic of contrasting narratives that had captured both Trump's supporters as well as his fierce opponents. Jason Blakely, in his seminal book Lost In Ideology, provides a set of analytical tools that help us understand, and perhaps better resolve, some of the inherent contradictions and incoherencies among voters across the political and religious spectrum. Using Blakely's central thesis this paper will focus on analyzing the major claims used to support or oppose Trump's candidacy to illustrate how ideology can function in religious-based political discourse.

Panel description: As is fitting for a figure as famous as John the Baptist, sitting at the crossroads of history, legend, and myth, the modern scholarship on the many receptions of John has been well established and continues to be fruitful. John the Baptist has been at the center of Edmondo Lupieri's scholarship since the early 1980s, which produced, in addition to many articles, several pivotal monographs, such as Giovanni Battista nelle tradizioni sinottiche, and Giovanni e Gesù. Storia di un antagonismo. Lupieri's 1988 monograph Giovanni Battista fra storia e leggenda has been particularly important for advancing scholarly understanding of the various lives of John the Baptist because of Lupieri's careful work analyzing the role of the Baptist in Mandean traditions. For the first time, Lupieri's pioneering and foundational work on the Mandeans' understanding of John the Baptist, comprising the second part of Giovanni Battista fra storia e leggenda is being made available to English-speaking scholarship. This new book, John of the Mandeans, is more than a translation; it draws upon the developments of Lupieri's continuing body of research and offers to shed fresh light on this ever-pertinent topic. In John of the Mandeans, Lupieri provides a new and substantial introduction with reflections on the major developments in scholarship on John the Baptist and the Mandeans, new footnotes, and an updated bibliography. This panel aims at presenting Lupieri's new work and fostering conversation. A panel of speakers will discuss the book and Edmondo Lupieri will respond to the discussion. A time of Q&A will follow.

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Panel description: The panel would address the contemporary discussion, both within diverse religious communities and scholars in religious studies, of the relationship between the sacred and contemporary artistic forms. Indeed, in modernity the traditional artistic religious languages entered in a face of crisis, connected to the processes of modernisation, secularization and demythologization. On religious art different approaches have emerged: decrease of interest and thematization; defence of conservative values and styles, often no more able to express the Zeitgeist; naive adaptation to profane forms of aesthetics. The recent cultural transformations, often defined through the notions of postmodernism or post-secularism, seem however to open new horizons for a debate on this topic and new reflections on the opportunity to reshape the relationship between the sacred and art are emerging. The panel will address this topic, through an interdisciplinary and interreligious approach.

Papers:

FROM ABSTRACTION TO SACRED FIGURES: THE SPIRITUAL PATH OF CAMILIAN DEMETRESCU

Siniscalco L. (Speaker)

University of Bergamo ~ Bergamo ~ Italy

The Romanian artist Camilian Demetrescu (1924-2012), after a initially successful avant-garde abstract phase, deeply engaged with realist sacred art, seeking to establish new forms for a Christian art which, in the contemporary post-secular age often seems no longer able to convey the sacred according to the uprising aesthetic sensitivity of the believers. His artistic journey was profoundly influenced by his encounter with the historian of religions Mircea Eliade, whose concepts of homo religious and the "camouflage of the sacred in the profane" had a lasting impact on Demetrescu's approach. This presentation focuses on Demetrescu's transition from abstraction to figurative painting, arguing that this shift should not be understood solely as a move to a new artistic phase. Rather, it can be seen as an iconophile response to the earlier, more iconoclastic phase of his work. Both phases reflect a deep spiritual search for sacred meaning. In this way, Demetrescu's artwork embodies the contemporary challenge Christian artists face in navigating between two distinct artistic forms—abstract art and figurative painting. These forms can, from a theological perspective, be interpreted as expressions of two different approaches to the divine: one cataphatic (affirmative) and the other apophatic (negative).

ART AND THE SACRED IN CONTEMPORARY MUSLIM DEBATE

Amore D.S. (Speaker)

I.C. "G. D'Annunzio" ~ Motta Sant'Anastasia, CT ~ Italy

The relationship between art and the sacred occupies a dynamic and contested space in contemporary Muslim thought, reflecting the rich diversity of Islamic traditions and the challenges posed by modernity. Islamic art historically embraces aniconism, emphasizing geometric patterns, calligraphy, and architectural marvels as a means of reflecting divine transcendence. Contemporary debates, however, have seen a re-evaluation of these paradigms, influenced by global artistic movements, postcolonial critique, and the rise of digital media. These debates center on questions of representation, the permissibility of figurative art, and the evolving role of art in expressing spiritual truths. Prominent Muslim thinkers have explored art as a vehicle for divine contemplation, highlighting the intersection of aesthetics and spirituality. At the same time, the global Muslim diaspora has fostered a pluralistic engagement with artistic traditions, blending influences from both Islamic and non-Islamic sources. This pluralism, while celebrated by some as a testament to the universality of the sacred, is critiqued by others who argue for a return to "authentic" forms rooted in classical Islamic jurisprudence and theology. The intersection of art, politics, and sacredness is further explored through case studies, including the reception of controversial works and the rise of "Islamic contemporary art" in galleries worldwide. These examples reveal the tensions between conservative religious perspectives and progressive artistic expressions, illustrating the broader struggles within Muslim societies regarding modern identity and faith. By analysing these diverse perspectives, this paper aims to contribute to the growing discourse on the role of art in articulating and challenging notions of the sacred in Islam.

Panel description: This panel, promoted by FSCIRE in Bologna as part of the research project on the history of post-Vatican II, aims to investigate how the Council has been received, reframed, implemented and even questioned at different levels (diocesan, national, continental) and through watershed events (e.g. local synods) by institutions (e.g. episcopal conferences, curial dicasteries), by formal and informal groups and centers engaged in rethinking and supporting pastoral action, as well as by individual or collective actors (e.g. bishops, theologians, priests, pastoral agents, journals, informal groups, local communities, church movements, etc.). In other words, the submission of papers on where, when, how and thanks to whom the radiating centers of Vatican II have arisen and operated since 1965 is encouraged. This will help to overcome an Eurocentric approach to post-Vatican II history (although European Catholicism, with its churches and universities remains central to the council's reception) and open to the different latitudes and longitudes that, with their different periodizations from the Roman center, played a catalytic role with respect to the council's major themes: ecumenism, ecclesiology, liturgical reform, poverty and development.

Papers:

LABORATORIES OF THE LITURGY AFTER VATICAN II: BETWEEN CREATIVE PRAXIS AND THE NORMALIZATION OF ROME

Proietti M. (Speaker)

Fscire ~ Bologna ~ Italy

The liturgical reform was one of the first results of Vatican II. In the post-conciliar period, some particular experiences and some dioceses have emerged as the creative centers in the liturgical field, serving as models for others as well. At the same time, Rome has since the late 1960s initiated a process of normalization that has often restrained the instances of these centers. The paper aims to make an analysis and comparison between these experiences, showing their dynamism and points of contact and difference.

MUNICH AND HEIDELBERG: THE CONTRIBUTION OF GERMAN CANONISTICS TO THE PROJECT OF A LEX ECCLESIAE FUNDAMENTALIS

Gardini D. (Speaker)

DREST - La Sapienza University of Rome ~ Rome ~ Italy

The story of the Lex Ecclesiae fundamentalis takes place in the context of the reform of the Canon Law Code, one of the essential point in the programme of the Second Vatican Council. Starting with the publication of the Textus emendatus in 1971, the document's development goes on until 1983, when, approved the new Codex, pope John Paul II decides to reject the scheme. Therefore, the following paper intends to reiterate the history of this document, analysing the main stages of its drafting history and the debate that, concurrently, animates the ecclesiastical and scientific enviroment in a church just came out from the 'epochal transition' of the conciliar experience.

PERCEPTIONS ON VATICAN II IN SMALL CHRISTIAN COMMUNITIES IN KENYA AND EASTERN AFRICA

Getui M. (Speaker)

Catholic University of Eastern Africa ~ Nairobi ~ Kenya

Vatican II remains a milestone in the history of the Catholic Church, indeed in the history of humankind. Six decades down the line, it is of interest to find out how local/ grassroots communities, represented by Small Christian Communities perceive Vatican II, and the lessons there of.

Panel description: A "History of the Desire for Christian Unity" is a multi-volume reference work on the history of ecumenism that is the result of a research project initiated by FSCIRE in 2013. This reference work is a reconstruction of the arc of time in which the Christian churches transitioned from a position of hostility to one of dialogue, and from separation to forms of communion. Scholars across the continents and disciplines explore a history of individuals and groups, generations and assemblies, documents and programs, theologies and practices, all firmly placed within the framework of a desire for unity.This second volume focuses on the transition from the pioneering phase of the ecumenical movement, affected by the two world wars, to the properly ecclesial phase, entrusted to dialogues, experiences and projects of communion that guided the desire for Christian unity through a season full of promise. In the year that marks 1700 years since the Council of Nicaea and in the context of the ecumenical importance that this anniversary holds, FSCIRE presents a new collective work that is also the result of a multi-year research project: "Il Concilio e il Credo (325-2025). Storia e trasmissione dei simboli di Nicea e di Costantinopoli". The work explores the complex history and evolution of the symbol of Nicaea and Constantinople, following its development from the fourth century to the contemporary age.

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Panel description: This panel encourages students of biblical studies and other disciplines to analyze how the meaning of the Bible is derived in contemporary societies, especially in the last 25 years. Two lines of research are particularly welcome. First, papers dealing with contextual methods and approaches. Second, papers that examine the reception of the Bible in political speech, literature, art, music, and film production.

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MURIEL SPARK, HER CONVERSION AND THE ROLE OF THE BIBLE IN HER LITERARY PRODUCTION

Scaiola D. (Speaker)

Pontifical University Urbaniana ~ Roma ~ Italy

This paper deals with Muriel Spark and, in particular, seeks to explore the author's use of the Bible. The paper is divided into two parts. In the first, I will present the figure of Muriel Spark and, in particular, the role that her conversion to Catholicism played in her literary production. In the second part, I will give some examples of the author's use of Scripture, particularly regarding the choice of biblical texts and how they are reworked. A brief conclusion will summarize the main theological themes that emerge from the preceding analysis.

BIBLICAL ECHOES IN RECENT ITALIAN SONGS

Scarzella E. (Speaker)

Theological Faculty Emilia-Romagna ~ Bologna ~ Italy

This paper examines how various artists have used and referenced the Bible and selected biblical concepts in Italian music production over the last 25 years (e.g., Zucchero, Baustelle, Achille Lauro). Interestingly, some of them have publicly identified themselves as atheists or agnostics, and yet they echo the Bible for reasons worthy of investigation. Special attention will be given to biblical references during the Sanremo Music Festival, Italy's most important music competition.

Panel description: It is common to speak of an "ecumenical winter," and to blame it on a conservative return to tradition and certainty. This diagnosis is often followed by exhortations to overcome institutional inertia, reject ecclesial prejudices, and transcend self-interest and fear of change. Yet today we are witnessing what appears to be a restart of ecumenism that has a light and a shadow side. As differences over hot-button ethical issues continue to increase, the impulse to find alternative paths to classical ecumenism becomes stronger: especially outside Europe, ecumenical circles are emerging with the capacity to build programs to advance current knowledge using a variety of theoretical frameworks derived from theology and the social sciences. Issues that they address include empowerment of women in church and society, ministerial formation, development of contextual theologies from non-western perspectives. On the other side, Christianity today is swept by a fundamentalist wind blowing from the United States to Russia and uniting evangelical and Orthodox Christians against abortion and same-sex marriage, but also in the nostalgic dream of a theocratic type of state. Some have called it "ecumenism of hate" or "trench ecumenism," as it is known in its North American variant, where "intolerance is a celestial mark of purism. Reductionism is the exegetical methodology. Ultra-literalism is its hermeneutical key." In this framework, this panel aims to propose a reasoning on this double face of the present ecumenism considering a) the international and national spreading of conservative moral and value conceptions; b) Its controversial relationship with established churches and political power; c) Local and grassroots experiences of "unconventional" ecumenism making common cause in social ethics and responding to world needs; d) New non-ecclesial and non-theological actors and agents of ecumenism (women, youth, students, political activists).

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THE ECUMENICAL VISION OF THE CIRCLE OF CONCERNED AFRICAN WOMEN THEOLOGIANS.

Njeri Mwaura P. (Speaker)

Kenyatta University ~ Nairobi ~ Kenya

The Circle of Concerned African Women Theologians (hereafter Circle) is community of African women theologians from different Christian traditions; as well as other faiths for example African Traditional Religion, Islam and Judaism. It is therefore ecumenical and interfaith. The women theologians gather to reflect on what it means to them to be women of faith within social, economic, political, religious and cultural structures. They are further equipped and empowered with critical thinking and analysis skills, through capacity building programmes to advance current knowledge using a variety of theoretical frameworks derived from theology and the social sciences. Issues that they address include empowerment of women in Church and society, ministerial formation, development of contextual theologies from women's perspectives. This paper aims at exploring the ecumenical vision of the Circle especially how it was articulated in its founding and in what ways ecumenism is evident in the Circle's activities. The paper will therefore seek to answer the following questions; how does the Circle conceive ecumenism? How does this vision differ or converge with the conventional view of ecumenism? In what ways is ecumenism manifested in the Circle's theology and praxis? How does this enhance ecumenical relations and praxis in the Church in Africa? Data will be collected from both primary and secondary sources.

CHRISTIAN STUDENTS MOVEMENTS AS ECUMENICAL FRONTS IN KENYA, WITH REFERENCE TO KENYA STUDENTS CHRISTIAN FELLOWSHIP (KSCF) AND FELLOWSHIP OF CHRISTIAN UNIONS (FOCUS)

Samita Z. (Speaker)

Kenyatta University ~ Nairobi ~ Kenya

Primary and secondary schools as well as colleges and universities in Kenya, among others, are critical social agents, shaping the worldviews of the youth. For most of them, these institutions are the first contact spaces with youth other ethnic communities and religious affiliation. The paper seeks to focus particularly on how KSCF which serves students in primary and secondary schools and FOCUS whose focus is directed to college and university students not only nurture the faith of these young learners, but also engage them at an ecumenical level.

Panel description: Christianity presents itself as a religion giving special meaning to suffering through references to Christ's passion and resurrection. In the consequence, it attributes salvific dimension also to the human suffering. Christianity has also developed a model of patiently enduring suffering in imitation of Christ. Yet is this Christian concept still viable in the changing socio-cultural context? To what extent does it actually help individuals to endure suffering? Or does it rather result in people who suffer being left alone with their pain? The latter problem is not only limited to individual experiences of suffering. It seems that the Christian concept of suffering makes the abandonment of people in pain a systemic issue, affecting the functioning of institutions, communities and society, also beyond the religious context. The following negative effects of this concept can be observed: person's ability to set boundaries in the face of violent behavior is decreased; for a perpetrator it is easier to escape accountability; finally, people around the suffering person can find an exemption from their responsibility to help. The ambivalence of the Christian concept of suffering is particularly revealed in the context of the socio-cultural transformation influencing also the religious sphere. Indeed, significant impact for critical reflection on this issue comes from outside the church, e.g.: from medicine and psychology (especially from approaches promoting empathy and exposing the mechanisms of violence); from organizations raising public awareness of the needs and rights of ill people or those with disabilities; from grassroots initiatives seeking justice for the sexually abused in the church. On this backdrop, the panel aims to critically examine the contemporary validity of the Christian concept of suffering from the perspectives of systematic theology, church history, social sciences, and pastoral practice in the medical care.

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ARS PATIENDI. A CHRISTIAN MODEL OF ENDURING SUFFERING IN HISTORICAL PERSPECTIVE

Pekala U. (Speaker)

Saarland University ~ Saarbruecken ~ Germany

The passion of Christ is one of the central themes of Christian, especially Catholic, spirituality. The believers seek to engage their own emotionality in compassion for the suffering Christ, while interpreting their own difficulties and pains in the spirit of the evangelical call to take up one's cross (cf. Lk 9:23). Suffering together with Christ and for him is a frequent strand in writings considered classics of Christian spirituality and mysticism. From the spiritual union with Christ in his passion emerges a model of enduring one's own suffering - physical and emotional - in the manner of Christ. Over the centuries, this model has been elevated in Catholicism to a moral norm in dealing with suffering. In doing so, however, a dangerous shift of emphasis seems to have taken place: from seeking the meaning of suffering to making suffering a purpose in itself. In this view, the search for relief from suffering has taken on a negative valence, since it appears as an escape from bearing one's own cross. This paper will demonstrate, using examples from different times, countries, and continents (e.g. Catherine of Siena, Rose of Lima, Teresa of Lisieux, Faustina Kowalska), the central components of the Christ-like model of enduring suffering, for instance: humble submission to the will of God, keeping silence about the own suffering, voluntary ascetic practices involving physical discomfort or even pain. The normative model of bearing suffering will be confronted with critical questions: How does this model affect the perception of the suffering and of the persons who suffer - both by themselves and by their environment? To what extent can this model result in downplaying of physical and psychological violence within the church in the past and nowadays?

AMBIVALENT REFERENCES TO CHRIST'S SUFFERING IN THE FACE OF SEXUALIZED VIOLENCE WITHIN THE CHURCH

Peetz K. (Speaker)

University of Wuppertal ~ Wuppertal ~ Germany

The Christian gallery is full of images of suffering and pain. Most prominent within this gallery is the theological model of Christ submitting to the "redemptive" suffering of the cross in obedience to his divine father's will. A feminist reading of this model suggests that it promotes sexualized violence within the Church; with dire consequences (Strahm 2019). First of all, the propagation of suffering, sacrifice and self-denial as redeeming behavior, might lead people affected by sexualized violence to the resigned bearing of their suffering instead of actively fighting against it. What is more, supporters of this model are relieved of the burden to identify the mechanisms that cause avoidable suffering such as sexualized violence. They also need not name the perpetrators or advocate for a structural change. A prominent example for such "evil blindness" (Soto Morera 2010) is the Pastoral Letter of Pope Benedict XVI to the Catholics of Ireland (2010) that will be analyzed more deeply. The analysis underlines that references to Christ's suffering might have a healing effect only when the structures that enable sexualized violence and the theologies that formulate suffering as redemptive in this context are critiqued and transformed. In doing-so perspectives and voices of people affected by sexualized violence within the Church need to be brought to the fore. Empirical research suggests that persons who are affected by sexualized violence tend to reject the notion that Christ's suffering might be redemptive. Rather, they refer to the idea that Jesus suffered with them or was affected himself by sexualized violence (Reaves/Tombs 2020; 2021): "Sexual abuse is, above all, an abuse of power. Jesus particularly suffered all kinds of abuse including sexual abuse. I think that is why a victim could feel solidarity with Christ who suffered all kinds of abuses: insults, isolation, slander, solitude, betrayal, abandonment and sexual humiliation." (Reaves/Tombs 2020, 68).

NAVIGATING SUFFERING: THE NARRATIVES OF MEMBERS OF CATHOLIC RELIGIOUS COMMUNITIES

Malek A.M. (Speaker)

University of Lodz ~ Lodz ~ Poland

This presentation examines the multifaceted experiences of suffering among female and male members of religious orders, articulated by the members themselves. How does the suffering of religious members manifest and what role does it play in consecrated life? By drawing on empirical research, specifically in-depth interviews, the paper sheds light on the complex ways in which suffering - whether personal, relational, or general - is experienced and interpreted within religious life. It highlights suffering's potential as both a formative tool and a mechanism of control within the total institution, a closed social system organized by strict norms (Goffman). The presentation explores the dual role of religious communities as potential spaces of both healing and suffering within the framework of power and structural dynamics. The study categorizes experiences recognized by interviewees as suffering into three, classical dimensions: physical, psychological, and spiritual. Within the physical realm, it distinguishes between voluntarily assumed ascetic practices, such as self-flagellation and fasting, and non-voluntary suffering, including illnesses and actions imposed by superiors. The psychological dimension addresses both external challenges like societal reactions and family separation, and internal issues, such as isolation within the house community, mental health struggles, and difficulties related to specific duties within the community. Spiritually, the discussion revolves around the vow of obedience and its relationship to suffering, along with theological interpretations of suffering. Ultimately, this paper seeks to deepen understanding of how religious individuals navigate their experiences of suffering in the context of their faith and community commitments. The results can also be helpful for research on suffering in the broader context of religion and other closed groups.

ACCEPT OR REJECT? THE IMPACT OF A CHRISTIAN CONCEPT OF SUFFERING ON THE LIFE QUALITY OF PATIENTS RECEIVING PALLIATIVE CARE

Bista M. (Speaker)

St. Thomas Apostle Hospice ~ Sosnowiec ~ Poland

In incurable illness, at the end of life, there is suffering called total pain which involves all spheres and aspects of life. This suffering poses a challenge to the patient himself/herself, his/her loved ones and carers as well as health care professionals. Christianity, with its concept of the reward after dead and its teaching of the salvific dimension of suffering, appears as a religion at least helpful to the sick and their environment in confronting the different dimensions of pain - as a religion which gives to suffering some particular meaning. However, the concept of suffering presented in preaching and catechesis in the Catholic Church can be simplistic, trivialised, and principled. In this paper I will demonstrate on case studies, gained in my experience of accompanying terminally ill patients in a hospice for the last 16 years, what dangers come from a too hasty answer to the question of the meaning of suffering. These case studies will include members of the medical staff, patients, family members and volunteers, to show that this distorted concept of suffering and the resulting negative effects do not only affect the patients themselves. Its impact on the mentioned groups indirectly affects the patients by additionally exacerbating their pain. Apart from the problems, I will also show those aspects of Christian teaching on suffering which can significantly help the sick and improve their quality of life. Although the work presented focuses on palliative patients, it can be also applied to the wider context of a Christian attitude towards suffering.

Panel description: Our panel focuses on the opportunities for cooperation in religious education in schools in its diverse constitution in Europe, above all in denominational or religious studies lessons, but also in religious education in other school subjects, such as ethics, history or political education. The panel will engage with the analysis, reflection and discussion of the conditions for success as well as the question of opportunities and challenges associated with the cooperation of religious education in an increasingly multi-religious and multi-cultural society. To this end, possibilities for cooperation between teachers of different denominations and religions will be discussed. This applies accordingly for school administrators and religious communities or for teachers of different subjects who want to make religious references or influences clear to their pupils through interdisciplinary work in other contexts. The panel will address the following questions: What pedagogical, didactic, curricular, institutional and legal frameworks are required for cooperative forms of religious education or for religious education outside of school? What challenges arise in practice, especially with regard to different theological perspectives, organizational barriers or the protection of religious freedom? By bringing together experts from the fields of religious education, law, theology and educational research, the panel aims to generate interdisciplinary insights and develop concrete recommendations for action in order to strengthen religious education as a place of encounter and dialogue.

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RELIGIOUS COOPERATIVE EDUCATION

Wellems L. (Speaker)

University of Münster ~ Münster ~ Germany

The accelerating social transformation processes are changing the framework conditions for dealing with religion. Religious learning no longer appears to be a matter of course. Religious education must take a new approach to the social demands of the migration society. There is a growing number of voices in favour of an expanded, positionally sensitive, joint RE for members of different denominations and religions. In doing so, teaching in a co-operative way with different religions encounters specific difficulties arising from stereotypes and prejudices. Corresponding exclusion mechanisms have been proven for members of majority religions; they are discussed for members of religion(s) in a minority situation (Gmoser 2023; Kolb/Juen 2021). So far, there has been no discussion of whether or to what extent religion-cooperative teaching can develop inclusion strategies. This article asks empirically whether and to what extent lessons in which members of different religions are taught both together and separately contribute to overcoming mutual prejudices.

GAINING POSITIONALITY IN THE INTERRELIGIOUS SPACE: EMPIRICAL INSIGHTS INTO A NEW FORM OF RE

Bulat E. (Speaker)

University of Münster ~ Münster ~ Germany

The article deals with fundamental prerequisites, challenges, but also possible effects of a religious education in which different denominations and religions learn and form together. While denominationally cooperative formats had been introduced in individual German states since 1998, there are increasing voices that are programmatically considering new forms of instruction in light of a changed social situation, the growth of Muslim religious communities, and the increase in non-denominational students. This type of instruction, which is increasingly referred to as religiously cooperative, does not occur in the practice of state schools, or at best only in short-term instructional experiments. Empirically, one is directed to church-run schools, which are testing the model as an alternative to conventional denominational instruction in particular. Pupils and teachers have their say, describing their subjective impressions, and then the effects of this teaching are reflected in the theoretical architecture available so far. In their statements, do the students carry out a change of perspective or an assumption of perspective - in this way, approaches to the didactics of religion that refer back to comparative theology predominate - or do they reflect on their own positionality within the framework of approaches that are based on a pluralistic theology of religions? The empirical analysis suggests that the theory architecture cannot start with religion-theological models alone.

Panel description: This panel explores the dynamic intersections of gender and religious pluralism in contemporary Europe, showcasing insights from the interdisciplinary research project "Diversity in Religion and Spirituality: Exploring Transformations of Religion and Spirituality in Europe" (DIV-Theo). In a continent marked by increasing religious diversity and secularization, gender emerges as a critical axis for understanding how religious and spiritual identities are shaped, contested, and negotiated in pluralistic contexts. Drawing on case studies from the DIV-Theo project, the panel investigates how gender norms and roles are reinterpreted within and across religious traditions, and how these reinterpretations influence broader societal debates on inclusion, identity, and belonging. Topics include gendered experiences of religious minorities, feminist critiques within established religious frameworks, and the role of spirituality in transcending binary gender paradigms. By engaging with scholars from various disciplines and religious traditions, the panel provides a platform for critical dialogue on the transformative potential of gender in fostering inclusive religious pluralism.

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THE OTHER WITHIN: NEGOTIATING GENDER ROLES AMONG PROTESTANT CHURCHES

Passarelli A. (Speaker)

resetdoc ~ Milan ~ Italy

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AXIAL AGE THEORIES ON GENDER AND SOCIAL ORDER

Quast-Neulinger M. (Speaker)

University of Insbruck ~ Vienna ~ Austria

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GENDER AS AN OBSTACLE OR A BRIDGE? NAVIGATING RELIGIOUS IDENTITIES IN PLURALISTIC DEMOCRATIC CONTEXTS: CATHOLIC AND ORTHODOX PERSPECTIVES

Stoeckl K. (Speaker)

Luiss University ~ Rome ~ Italy

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WHY WOMEN ARE THE ULTIMATE OTHER: MUSLIM AND JEWISH COMPARISONS

Cesari J. (Speaker)

Georgetown University (USA) and University of Birminghan (UK) ~ Washington DC ~ United States of America

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Panel description: This panel explores the ways Asian forms of devotion towards the Virgin Mary shed light on the cultural and religious dialogues occurring between Europe and Asia. By looking at Marian devotions within different Asian Catholic communities, this panel discusses the ways European representations of Mary (Lourdes, Fatima, Medjugorje, etc.) are approached, transformed, and contested by contemporary Asian Catholics. Going beyond the notion of inculturation per se, this panel aims at questioning forms of international dialogue and "inter-culturation" through a methodological study of Marian devotions. Among the many representations of Mary, some are indeed more common than others. And these patterns of devotion vary between the domestic sphere, vernacular sites of devotion, and official churches of Asian Catholicism. But in these different spheres, how common and dominant European representations of Mary are? How are they envisioned to shape normative practices (pilgrimages to Portugal, France, etc.) and narratives (anti-communism, persecution, etc.) of Asian Catholicism? Which aspects of European societies are mobilized to reshape these religious imaginaries? By focusing at Euro-Asian engagements through a Marian perspective, this panel takes one of the most distinct elements of the papal religion as a tool to systematically question notions of religious localization, globalization, and decolonization. It explores the national, gender and kinships ideals promoted through these devotions in order to provide new material and methodology to document cultural and religious flows between the two continents as well as the on-going making of global Catholicism. This panel welcomes historical, sociological, and anthropological studies focused on practices in Asia and within diasporic communities.

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聖母媽媽: HEAVENLY MOTHER

Lazzarotti M. (Speaker)

The International Research Institute for Archaeology and Ethnology ~ Heidelberg ~ Germany

The image of Mary has certainly had a great impact in the process of China's evangelization. Her influence has transcended the traditional boundaries drawn by the Catholic religion to probably influence some of the major figures venerated in other religions, such as Guanying the bodhisattva of mercy or Xiwangmu or Xi-Wang-Mu, the Queen Mother of the West. Apart from these cultural assimilations, the inculcation of the Virgin Mary in China occurred mainly through the piety practices that missionaries taught to the faithful converts. In this presentation, I will focus on the reality of the Taiwanese Catholic Church, and go on to explore how both the work of missionaries and local clergy and the response of the local church has created a version of the Virgin Mary that is both traditional and original. This dichotomy well represents the Taiwanese Church and its search for identity, between tradition and dialogue.

TREES, PLANTS AND THE IMAGE OF MARY IN EUROPE AND ASIA

Granziera P. (Speaker)

Universidad Autónoma del Estado de Morelos ~ Cuernavaca ~ Mexico

In the Christian tradition we find a close relationship between Mary and trees. As early as the Transitus Marie literature of the second and third centuries, Mary was also associated with the Tree of Life. Moreover, the Fathers of the Church saw Mary related to the Jesse tree of Isaiah's prophecy (Isaiah 11: 1-2). Extending the prophecy of the flowering rod of Jesse, the Church Fathers discerned plants and flower generally to be symbols of Mary and thus perceived that all mention of them in the Old Testament could be seen to prefigure her or in some ways reveal her virtues and endowments. Since Medieval times, European artists have represented Mary with various plants and on top or inside trees. This paper will analyze how these images of Mary were re-shaped when European missionaries reached Asia and spread the cult of Our Lady. This analysis will be based on the examination of European and Asian devotional images and texts.

THE VENERATION OF MARY IMMACULATE AT PHAT DIEM STONE CHURCH IN NINH BINH PROVINCE: PAST AND PRESENT

Hoang V.C. (Speaker)

University of Hanoi ~ Hanoi ~ Viet nam

Phat Diem stone cathedral in Ninh Binh province is a unique model of Euro-Asian architecture. Built more than one hundred years ago, this is one of the centers of Catholicism in Northern Vietnam. Especially, within the cathedral's space, one can find a stone chaple built for veneration of Mary known as "Immaculate Heart of Mary". This paper begins with a brief overview of the history of the cathedral. Then it describes and analyzes artistic features of the chapel, with the focus on the Vietnamese representation of Our Lady of Immaculate Conception. Finally, the paper provides some findings on worship activities of Mary.

THE VIRGIN MARY IN KOREAN AND SINGAPOREAN CONTEXTS: DEBATING WITH THE WEST

Chambon M. (Speaker)

National University of Singapore ~ Singapore ~ Singapore

As a key figure of Catholic devotion, representations of the Virgin Mary stand as a crucial object of study to analyze the contemporary making of Catholicism and its intersection with national belonging, modernity, and cultural changes. This paper explores ways in which the Virgin Mary is depicted in South Korea and Singapore today to highlight some of its underlying dynamics as well as its significance for Asian Studies. Based on ethnographic observations, I argue that Marian images and statues that one can find across these two countries can be classified into three prototypes. In Singapore, three types of European forms of Mary are systematically found within local parishes. They each occupy a different location and reflect different devotional and historiographic functions. In Korea, three other representations are structuring Catholic sites: representations are rooted in Western esthetic, representations with traditional Korean symbols, and minimalist and curved representations of the Virgin. By questioning the evolving interplay between these Marian representations in Singapore and South Korea, I argue that these material representations of the Virgin Mary provide an important window to analyze tensions and collaborations between local, national, and global actors of Catholicism -laity, clergy, artists, non-Catholics, and generous patrons. Marian representations provide a methodological tool to discuss the ways in which the papal religion is gradually and dialogically "enculturated" into Asian Societies while remaining in fruitful dialogue with Europe.

Panel description: The Hope of Glory affirms a Christian hope for life in glory to be conceived as the renewal of this world as opposed to leaving this world behind: it is the same creation that God made "in the beginning" that God glorifies and redeems at the end. When speaking of the redemption of all things, theology finds itself confronted by various pitfalls. On the one hand, this-worldly eschatologies that define Christian hope in terms of transforming the conditions of human existence in the present pay insufficient attention to the possibility of a wholly new creation. On the other hand, eschatologies that focus solely on the world to come fail to attend how Christian hope is a promise for the present as much as it is for the future. To avoid these pitfalls, says Ian McFarland, we need to seek the balance struck by Paul in the phrase "the hope of glory" (Col. 1:27). Hope is always grounded in present reality; we hope for that which is not yet, but if that hope has no connection to our current experience, it is not hope at all, just wishful thinking. Yet glory is different; it refers to the displacement of the suffering and mortality of present experience with incorruption and immortality—a displacement that transcends every possibility of present existence because it is the utterly gracious gift of eschatological consummation. Drawing on his previous work on creation (From Nothing) and incarnation (The Word Made Flesh), McFarland demonstrates how, in the resurrection, we see the promise of a final redemption grounded in this-worldly hope yet realized in the glory of a new heaven and new earth.

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Panel description: Western societies face crises of politics, identity, and polarization, with social engagement often reflecting partisan divides. Churches, grappling with their own crises, are called to proclaim the Kingdom of God as a vision of justice, peace, dialogue, and unity. As the "sacrament of unity" (Lumen Gentium) and "sacrament of dialogue" (E. Schillebeeckx), the Church is uniquely positioned to model unity through diversity in a fractured world. How can the Church become a force for transformation? Building on K. Rahner, J.-B. Metz, D. Sölle, M. de Certeau, and B. Morrill, the Church must sacramentally proclaim the Kingdom while discerning the "signs of the times" for glimpses of the Kingdom at work in history. The sacramentality of the world expresses creation's transformation toward the Kingdom. Using spiritual and ecclesial discernment, grounded in the symbolic-sacramental network of the Church (L.-M. Chauvet), the Church can evaluate societal trends and movements for their Kingdom potential. These trends, in turn, can act as sacramental "interruptions," challenging and enriching the Church's practices as it strives for a synodal and dialogical approach. This panel explores these themes and welcomes contributions from sacramental theology, ethics, aesthetics, ecclesiology, political theology, liberation, feminist, and postcolonial theology. Topics include: 1. Sacramental theology's intersections with political theology or philosophy. 2. Social transformation movements through sacramental perspectives. 3. Liturgical inculturation incorporating marginalized and non-Western experiences. 4. Challenges to sacramentality in late (post)modernity. 5. Ecumenical and interreligious perspectives linking sacramentality with engagement. 6. Sacramental-political models for discerning the "signs of the times" in social transformations.

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SACRAMENTALITY AS PARADIGM FOR A POST-FOUNDATIONAL POLITICAL NATURAL THEOLOGY

Tautz S. (Speaker)

Ludwig-Maximilians-University Munich ~ Munich ~ Germany

20th-century theology has shown that shifts in sacramental theology significantly influence our understanding of the Church, the world, and their relationship. The Second Vatican Council marked a pivotal change in this dynamic, transitioning from viewing the Church as the sacramentum mundi (sacrament of the world) to recognizing the world itself as a sacrament (mundus sacramentum est), from which the Church draws life to become the sacramentum mundi. This evolution was largely influenced by the Nouvelle Théologie, particularly its "sacramental natural theology" or "sacramental ontology" (Hans Boersma). A key figure, Henri de Lubac, critiqued extrinsicist ontology, which treated grace as external to the world, thereby enforcing a rigid divide between the natural and the supernatural. Instead, sacramental ontology sees creation as a sign or sacrament of a transcendent reality, calling humanity to participate in it. This perspective arose through ressourcement—a return to patristic theology, especially (neo-)Platonic ontology, and its "dynamic" sacramental theology. Ressourcement is not a mere reproduction of historical sources but a transformative reinterpretation in modern contexts. Today, in the face of postmodernity, new questions arise about the adequacy of these earlier frameworks: Does sacramental theology require another transformation? Are there signs of such a shift already emerging? This paper proposes a post-foundational political natural theology of sacramentality, representing a contemporary ressourcement. It explores three dimensions: Post-Foundational: Addressing postmodern epistemological shifts and their impact on sacramental theology. Political: Investigating the inherently political nature of sacramental theology, informed by postmodern political theory. Natural Theology: Reconsidering ontological questions in theology and philosophy to reconstruct a sacramental ontology.

QUEERING RAHNER'S SACRAMENTAL THEOLOGY: GOD, SYMBOLIC EMBODIMENT, AND SOCIAL ENGAGEMENT

Diaz M. (Speaker)

Loyola University Chicago ~ Chicago ~ United States of America

"All beings are by their nature symbolic, because they necessarily 'express' themselves to attain their own nature," wrote Rahner, capturing his theology of symbol as the cornerstone of his sacramental theology. This symbolic understanding informs sacramental mediations both within the Church (sacraments) and society (socio-political engagements). This paper explores Rahner's sacramental theology and its socio-political implications. Rahner affirmed the "always and everywhere" presence of grace (Das Existential ist übernatürlich) as it manifests through human expressions in words and deeds. However, his approach has been critiqued, particularly by Johann Baptist Metz, who challenged Rahner for failing to address socio-political injustices. Metz argued that grace is not simply a transcendental presence but an interruption of history, confronting and transforming oppressive systems like Fascism. Queer theology offers a further critique and expansion of Rahner's work. To "queer" sacramentality means to disrupt normative assumptions, particularly heteronormativity, by reimagining grace as manifest in LGBTQ+ embodiments and expressions. This paper draws on queer liberation theology to argue that sacramental theology must confront not only heterosexism but also the Church's complicity in social exclusions. A queer sacramental vision challenges the Church to engage inclusively with gender and sexual diversity, fostering transformative and liberating ecclesial practices. Rahner's symbolic theology is thus mined for its potential to inspire an inclusive sacramental vision that resonates with Jesus' liberating words and deeds. Sacraments must not only symbolically challenge the world but also be open to the sacramental potential of worldly words and deeds. The Church must allow its mediations of grace to be disrupted by the realities of the marginalized to make them more credible and just, advancing the common good.

THE INTERSUBJECTIVITY OF SACRAMENTAL PRACTICE AND SOCIAL COHESION IN BLONDEL

Doherty C. (Speaker)

Marquette University ~ Milwaukee ~ United States of America

Theological discourse on sacraments has tended to consider the sacramental subject as isolated individual and 'patient' of sacerdotal action. Yet, sacramental signification and sacramental e=icacy are ineluctably and undeniably intersubjective and social. This is because the sacramental actors themselves contribute to sacramental symbolism, not as individual participants in particular sacramental actions, but as members of the ecclesial 'body of action' (Copus Mysticum), contributors to the whole sacramental economy in history. Similarly, what sacraments e=ect is never a matter for isolated individuals, abstracted from concrete actuality, but always impinges on this ecclesial body as a whole, whether in terms of supernatural grace or natural social cohesion. As sacramental action is intersubjective, involving minister and recipient, so it is social in both its signification and e=ects. To consider the abstract individual to the exclusion of the concrete ecclesial body is to minimize what sacramental action means and does. Maurice Blondel's Action (1893) provides a rehabilitation of sacramental practice on a philosophical footing that instructs theology to remain open to the intersubjective and social aspects of sacramental action. In Blondel, we never act alone. All action is coaction. The 'exergy' of action emanating from the individual subject draws on the 'allergy' of action from other subjects: "Voluntary action is … the bond that builds up the city of man; it is the social function par excellence."1 The human subject belongs to various groups as unions of subjects, as social federation, that are principles of action in themselves. Transposing these insights into theology, and considering sacraments as human action in Blondel's terms, therefore, allows theology to remain open both to the intersubjectivity of sacramental action and its power for social cohesion.

SACRAMENTUM IN RITU - REALISM AS PERSONALIZATION AND FORMALIZATION

Elberskirch J. (Speaker)

University of Regensburg ~ Regensburg ~ Germany

The opposite of realism is not idealism, but moralism. This also describes a central problem of political philosophy: The hubris of believing that both political decisions could be derived from morality and that political processes could be deduced from it. Instead, political processes follow their own rules, which a political theory has to integrate, otherwise it becomes unrealistic. However, models of cooperation are necessary so that morality and politics do not diverge as two separate systems. The concept of sacramentality in the Catholic Church combines a ritual external event with an inner reality of salvation. Although sacraments are an object of faith, their validity does not depend on the faith of the participating people - neither the minister nor the recipient. Instead, the sacrament must be performed in a prescribed ceremony. The faith of the individual believers makes the sacramental event individually fruitful. Sacramental efficacy thus combines a formally objective and a personally subjective performance. Both acts are based on the same faith, but have different ways of legitimization. Moral-political realism could be understood in the same way. The same morality leads to an extraction of a personally subjective and a formal realization. The individual moment is a direct deduction of morality, while the formal moment mediates moral claims with institutional, social and traditional elements. The formal moment guarantees, for example, balancing functionality, which can find its goal in subjective justice in the personal moment.

WHITENESS AND SACRAMENTAL SYMBOL: CHAUVET, LACOSTE, AND THE SACRAMENTAL DISMANTLING OF WHITE SUPREMACY?

Nuelle J. (Speaker)

Loyola University Chicago ~ Chicago ~ United States of America

Calls to dismantle white supremacy have gained prominence, particularly as social media amplifies racial injustices. While these calls often target systemic issues, what about addressing white supremacy at the individual level? This paper explores the theological and philosophical potential to challenge white supremacy through sacramental experience, especially Eucharistic communion. Shifting sacramental theology from metaphysical categories to experiential focus offers a path forward. Louis-Marie Chauvet emphasizes symbol as central to transcending metaphysics in sacramental practice. But does this transcendence also disrupt metaphysical constructs of belonging, such as race and whiteness? This question is addressed in three parts. First, whiteness is analyzed as an ontological construct through George Yancy, Sara Ahmed, and Ruth Frankenberg. Though socially constructed, whiteness has acquired metaphysical weight. Ahmed calls it "real, material, and lived," while Frankenberg argues it shapes history, culture, and identity. Yancy identifies it as a "transcendental norm" measuring all other racial identities, granting whiteness metaphysical significance through its pervasive influence, affecting both white and non-white subjects. Second, Chauvet's sacramental theology replaces causality with symbolic performativity, reorienting subjectivity toward communion. Sacraments, as "effective symbolic expressions," reshape relationships, creating a covenantal reality that transcends metaphysical constructs. Finally, Jean-Yves Lacoste's liturgical reduction is explored in light of Chauvet's symbolic transformation. Lacoste's liturgy, as a "space where appropriation loses importance," offers a means to transcend systems of belonging, including whiteness. This sacramental space challenges racial othering, celebrating difference without reinforcing racist hierarchies, enabling radical communion across all boundaries.

SACRAMENTALITY: THE PRACTICE OF CHRISTIANITY

Vicentini M. (Speaker)

Pontificia Università Gregoriana ~ Rome ~ Italy

The sacramental reality of the Christian faith has long been relegated to reflection on individual sacraments. This attitude downplays the role and potential of sacramentality within the Christian experience. The process typical of certain manuals that leads from sacraments to sacramentality must be reversed: it is only from the sacramental dimension and its role within the community that sacraments are born and can be understood. The following contribution aims to present sacramentality as the constitutive dimension of Christian experience due to its unitive and performative potential. While it has the ability to unite theory and practice, human and divine, material and transcendental - hence the unitive potential - it also has the ability to 'make' Christian experience. Through the reflection of Louis-Marie Chauvet, we wish to bring to light three faculties or actions of sacramentality: the mediating, the symbolising and the ritual. The first: it has the faculty of mediating between the human and the divine. However, it is with its symbolising capacity that we go deeper: the sacrament not only unites two separate realities, but also performs an action that involves both subjects together. Lastly, its ritual action unites word and deed, involving the person in his or her entirety. In a second passage, the concept of practice according to Pierre Bourdieu is presented, which defines as such any act that carries a habitus, a field and a capital. By the first term he means a set of customary dispositions and attitudes; the second indicates a place of action in which it manifests itself; and by the third he means a symbolic value of its own. The third and final passage seeks to interpret sacramentality as the proper and original practice of Christianity, as its distinctive attitude. This shows Christianity's own and original social, cultural and political identity in the world.

"HEAR HIM, YE DEAF:" THE LITURGY, MYSTICAL BODY THEOLOGY AND THE "WORKING-THROUGH" OF POLARIZATION

Witherington D. (Speaker)

Loyola University Chicago ~ Chicago ~ United States of America

Conceptualizing the Church as the "Mystical Body of Christ" was a central theme of many pioneers of the 20th-century liturgical movement (e.g., Guardini, Beauduin, Michel). These thinkers emphasized that regular liturgical worship conformed individuals to Christ through Word and Sacrament, fostering both personal transformation and a communal identity as members of the Mystical Body. Liturgical worship formed Christocentric subjects who were also ecclesial subjects, deeply connected to Christ the Head through their incorporation into the Church as His Body. This vision challenged Modern individualism, which paradoxically contributed to destructive collectivist ideologies like Fascism and Communism. This paper argues that such a theology remains profoundly relevant for contemporary Western societies, where polarization is a defining characteristic. A renewed and creative engagement with the Mystical Body theology can serve as a corrective and healing balm, enabling individuals to move beyond division into spaces of dialogue, receptive listening, and understanding. Building on Louis-Marie Chauvet's insight that liturgy offers a space for "working-through" narcissistic tendencies and Timothy Gabrielli's contextualization of this within Mystical Body theology, the paper explores how liturgy addresses the root cause of polarization: the original sin of narcissism. Liturgical worship transforms individuals from isolation into unity with Christ and others, fostering mutual understanding and connection. By forming participants as ecclesial subjects, liturgy empowers them to resist polarization and promote reconciliation. This transformation, rooted in participation in the Mystical Body, equips individuals to confront societal division and seek communal healing. By addressing polarization as a primary obstacle to social renewal, this paper aligns with the conference theme, offering a liturgically and ecclesially grounded framework for meaningful societal transformation.

Panel description: Christian Religion is an essential cultural phenomenon which have contributed to the peacebuilding and to the sustainability of the whole world. As the first 'Christian emperor', Constantine considered it as his duty to unite the Church and maintain peace during his era in the 4th century; on 19 June AD 325, the Nicene Creed was adopted by the First Ecumenical Council, under the jurisdiction of the emperor Constantine. Nicaea creed enabled the bishops to affirm teachings still considered foundational by churches today and it helped to maintain peace and relative harmony coexistence on various levels: religious, social, economic and ecological. It has shaped the type of relation between human beings themselves, between human and God, and indirectly between human and the natural world or God's creation. In 2025, Christians will celebrate the 1700 years jubilee of Nicaea creed. Through these years, the Nicaea creed significantly influences people's understanding of religious and scientific findings. It has a tremendous impact on the decision making and policy interventions of religious communities as well as of the political authorities, given that all societal agencies are closely associated with religious convictions. Today, the peaceful coexistence of humankind are most necessary to confront the urgent ecological and socio-economic crisis. Climate change, biodiversity loss, and wars between countries have become major issues in the discussion for the sustainability of the Earth. We are witnessing the need of both religion and science engagement in providing solutions to sustainability problems on all levels. We invite scholars from diverse religion traditions and interdisciplinary background to participate in an in interreligious and multidisciplinary exchange focusing on the ecumenical significance of the First Ecumenical Council of Nicaea (325 CE) and its relevance in transforming today's socio-cultural and contemporary religions and world missions.

Papers:

A PLEA FOR AN ETHIC OF ENOUGH TO SAFEGUARD HUMAN COEXISTENCE AND THE PRESERVATION OF DIVINE CREATION

Simon B. (Speaker)

Bossey Ecumenical Institute ~ Geneva ~ Switzerland

The Nicaean Creed brings Christians together. It unites them and makes it clear that they believe in a God who is the "giver of life". Anything that prevents and opposes life - of humanity and nature, stands therefore not in the Christian tradition. Nevertheless, Christianity has contributed on a large scale to the increasing exploitation of God's creation and, consequently, to its destruction. This is partly due to an economic starting point that has always placed financial growth at the centre of society since the 19th century. This economic attitude of permanent growth is a fundamental evil for the exploitation and destruction of God's creation and its Human kind, as it is based on injustice and the power of the strongest. Both attitudes do not stem from Christian ethics and are not compatible with it. This economic arrogances of `always wanting more', which is strongly linked to one of the deadly sins, namely greed, is devastating for interpersonal coexistence and the peaceful and social coalescence of a society, as well as for a care for creation. Nature does not need humanity, but humanity needs nature. In this article, after analysing the destructive economic forces of Christian contexts, I will take a closer look at the approach of the degrowth movement, which is strongly characterised by an ethics of enough, in order to make clear what role the World Council of Churches (WCC) has already played here and to what extent such an economy urgently needs to be implemented by a Christian ethical approach.

NEW "FEAST OF CREATION" FOR AN ECUMENICAL RENEWAL OF CHURCH LITURGICAL LIFE AND UNITY AFTER 1700 YEARS OF NICEEN CREED

Andrianos L.A. (Speaker)

World Council of Churches ~ Chania ~ Switzerland

Given the eschatological sign of times revealing the suffering of God's Creation due to human sins, through climate change, biodiversity loss, pollutions, wars, and irresponsible exploitation of natural resources, Christian church life has to witness the needed transformative ecumenical actions and responsive liturgical renewal for the redemption of the groaning divine Creation (Roman 8:20). This article explores the Nicaea's Impact on Religion, Socio-Cultural and the Ecumenical journey so far in uniting Christians to care for creation and to celebrate together the "Feast of Creation" on September 1st, also known as "Creation Day" or "world Prayer Day for Creation", originally inspired by the leadership of the Eastern Orthodox Churches. The 1700 years Nicea jubilee is an opportunity to examine the theological impact and accountability of churches in honouring the "Father almighty, maker of heaven and earth, of all things visible and invisible" (Nicea 325). Referring to the efforts of the recent "Assisi seminar on Feast of Creation and the "Season of Creation" global ecumenical movement, this reflection recommends the inclusion of ecumenical "Feast of Creation" in all church liturgical feast calendar as an aftermath of the current confirmation of Christian faith, made 1700 years ago in Nicea. This paper will answer critical questions such as a) What is the "Feast of Creation" and its history in the ecumenical journey for creation care?, b) What learnings could emerge from the study of existing feast celebrations in correspondence to every paragraph of the Nicea faith declaration? And c) How can it support the needed religious and soci-cultural transformation, to promote ecological justice in the light of the 1700 years of Nicene creed celebration in 2025.

MISSION ORGANISATIONS IN THE ANTHROPOCENE: A STUDY FROM NORWAY

Sverre T. (Speaker)

VID Specialized University ~ Oslo ~ Norway

The research questions in this article will be: 1. How have the selected mission organizations in Norway expressed themselves - theologically and ethically - concerning environmental and climate issues from 1988- measured against the articles of the Nicene Creed 2. How do the leaders corelate their organizations theological approaches to the values and reflection on nature found among its members. This will be concluded with a discussion about 3. how some selected relevant theological resources and theological discussions from partners and authors recognized by the organization can be used to legitimize and strengthen environmental commitment in the mentioned Norwegian mission organisations. Three organizations will be examined: Normisjon, Det norske misjonsselskapet (NMS) [Norwegian mission society], Norsk Luthersk misjonssamband (NLM) [ Norwegian Lutheran association], These organizations define themselves to a greater or lesser extent as part of the Church of Norway (CoN) The data examined are strategy documents from the elected mission organisations. They will be analysed using methods derived from ecocritical hermeneutics. I also carry out a survey of selected leaders in these organisations to map the ethical positions and theological reflections Finally, I will discuss the findings and make some suggestions on how protestant mission organizations can strengthen their work on environment and climate based on the "The Cape Town Commitment" (2010) and the Seul declaration (2024) from the Lausanne Movement. The finding will be discussed related to various parts of the Nicene Creed. In the discussion. I will also give examples of from theologians who enjoy great recognition in the respective mission organizations that can be used to strengthen the commitment to the environment in protestant mission

ECUMENICAL ECOFEMINISM AND THE FULFILMENT OF JESUS' PRAYER "THAT WE MAY BE ONE" (JN 17:21) 1700 YEARS AFTER THE NICEEN CREED

Štante N.F. (Speaker)

ZRS Koper, ,Institute of Philosophical and Religious Studies ~ Koper ~ Slovenia

The ecumenical renewal of liturgical life after almost 1700 years of the Nicene Creed remains a dynamic process that requires theological maturity, pastoral sensitivity and prayerful commitment. The goal is the realization of Jesus' prayer "that we may be one" (Jn 17:21). Christian ecofeminism, which combines theology, ecology and feminist thought, can make an important contribution to the realization of Jesus' prayer for unity. It emphasizes a holistic concern for creation and justice among people, leading to a more comprehensive and inclusive understanding of the Christian faith. In this context, the presentation analyses the question of: 1.) the theological vision of the unity of creation. This is because ecofeminism is based on the conviction that all of creation is interconnected and interdependent. In this context, Jesus' prayer "that we may be one" refers not only to interpersonal relationships, but also to the relationship between humans and nature. Ecofeminist theology: promotes a spirituality that includes care for the environment as part of the Christian vocation and advocates for justice for the excluded and marginalized, including nature. 2.) The question of spiritual and ecological solidarity: Ecofeminism points out that the ecological crisis is not only an environmental problem, but also a spiritual one. Their contribution to ecclesial unity is a common struggle for justice. In times of ecological crisis, Christian communities from different traditions can work together to protect the environment and create ecologically affirming liturgies. Contemporary Christian ecofeminism offers a spiritual and social vision that emphasises the interconnectedness of all living beings and creation. By advocating for justice, environmental protection and equality, it can become an instrument for fulfilling Jesus' prayer "that we may be one" in a way that transcends traditional ecclesial and social divisions.

Panel description: Research on religion as an important determinant of health and well-being is flourishing, producing many published studies each year. This wealth invites better assessment and updating. Indeed, there are still many aspects of the field to be explored, such as: the extent to which religion is a reliable protective factor for health and well-being; which forms of religion become healthier and under what conditions; religion and mediators that can exert a positive influence; the scientific quality of ongoing published research; the relationship between religion, health and the cognitive processes involved; current practices in religion, health and care; theological reception and issues surrounding such empirical production; quantitative and qualitative approaches to religion and health. The panorama seems open and invites further exploration of one of the hottest areas in the scientific study of religion, but one that has been poorly received in other forms of religious studies, especially in philosophy and theology. A bridge between empirical or more scientific research on this topic and the traditional humanistic approach is urgently needed, and EUARE 2025 offers an excellent opportunity to address the issues described and to engage both sides: scientific research and philosophical and theological reception.

Papers:

EXPLORING THE INTERACTION BETWEEN THEOLOGY AND STUDIES ON RELIGION, HEALTH AND WELLBEING

Oviedo L. (Speaker)

Pontifical University Antonianum ~ Roma ~ Italy

Although research on religion, health and well-being has flourished in the last 10 years, it has received very little attention in theological circles, and the general impression is that such research and its interesting results may not be of interest to theologians concerned with the proper hermeneutics of Christian revealed texts. Two questions could motivate a greater engagement between the two fields. The first relates to the question above: what can theology learn from this body of research and its indications regarding the positive effects of religion? The second goes in the opposite direction: to what extent can theology contribute to refining and better understanding or applying such research? For example, greater theological involvement could help to answer several open questions in this research, such as those concerning the different types of religion and their effects; or how to better understand and avoid misconceptions about the healing effects of religion; and how to avoid a complete instrumentalisation of religion as a result of this encouraging data.

COGNITIVE RESILIENCE AND RELIGION

Roszak P. (Speaker) ^[1] , Horvat S. (Speaker) ^[2]

Nicolaus Copernicus University ~ Torun ~ Poland ^[1] , University of Rijeka ~ Rijeka ~ Croatia ^[2]

This paper examines the role of religion, particularly Christianity, in shaping cognitive resilience and its potential to enhance individuals' capacity to navigate challenges in a complex and often disorienting world. Far from being a vehicle for gullibility, religion is presented as a dynamic epistemological framework that critiques dominant narratives, supports emotional regulation, and facilitates effective coping strategies. Religion emerges as a source of various forms of resilience—moral, cognitive, cultural, existential, and spiritual—capable of reducing cognitive overload, fostering critical thinking, and transmitting intergenerational wisdom to help individuals and communities endure prolonged challenges. Mechanisms such as religious rituals, community support, and the construction of religious narratives are shown to play a key role in stabilizing individuals' lives, enabling them to reinterpret adversity, maintain ethical integrity, and strengthen group identity. The article argues that these resilience mechanisms naturally flow from the act of faith, illustrating the synergy between grace and human nature in fostering adaptive cognitive and emotional capacities.

THE RESTORATIVE ROLE OF PILGRIMAGE: A JOURNEY TOWARD THE SOURCE OF VALUES

Seryczynska B. (Speaker)

University of Rijeka ~ Rijeka ~ Croatia

As evidenced by a number of studies in various scientific fields pilgrimage, a practice deeply rooted in the traditions of many cultures and religions, holds a profound restorative potential, offering therapeutic benefits on both individual and societal levels. This analysis explores how pilgrimage reconnecting participants with core values that cleanse, revitalize, and provide direction in life. Drawing on Alexis de Tocqueville's metaphor of "murky waters" in everyday culture, the concept emphasizes the need to reach the "pure waters" of fundamental truths—life-giving values that, like a clear spring, bring clarity and flourishing. As water requires purification to sustain life, pilgrimage allows individuals to reconnect with values that renew their inner clarity and vitality. By stepping out of daily routines and participating in a communal journey, pilgrims undergo a transformative process that imbues their lives with deeper meaning. These purified values nurture personal growth and sustain flourishing communities, ensuring they become a source of vitality rather than harm. Equally important is the social dimension of pilgrimage. It fosters dialogue across cultures and generations, strengthens social bonds, and builds resilience in communities. By addressing challenges such as societal fragmentation and the erosion of shared values, pilgrimage serves as a restorative practice for the broader social fabric. The analysis will draw on qualitative research conducted in 2024, examining the impact of pilgrimage on Polish culture. The study involved 20 expert interviews with academics, experienced organizers, members of St. James' brotherhoods, and seasoned pilgrims. Findings highlight pilgrimage as a force for spiritual renewal and social cohesion, reconnecting participants and communities with the "pure waters of values."

Panel description: State involvement in religious education has changed significantly over time. During the Middle Ages, European schools were tied to churches, with religious education overseen by the church, which also served as a community hub. In the 19th and 20th centuries, countries like France and the Soviet Union, influenced by atheistic and rationalist ideologies, removed religious education from school curricula, promoting state ideologies instead. After World War II, European nations emphasized religious freedom, affirming parents' rights to educate their children according to their beliefs. The Universal Declaration of Human Rights (1948) states in Article 26 that "parents have a prior right to choose the kind of education that shall be given to their children," highlighting parental primacy. Similarly, the Council of Europe's 1951 report affirmed parents' rights to guide their children's education, free from state interference. Recently, this framework has shifted. Modern human rights philosophy increasingly emphasizes the "individual," sometimes over the family. Consequently, state intervention in parental religious education has grown, often justified by protecting children's rights. For instance, in Osmanoğlu and Kocabaş v. Switzerland (2017), the European Court of Human Rights prioritized "social integration" over a parent's request to exempt their daughter from co-ed swimming classes, arguing it prevented "social exclusion." In Japan, similar trends have emerged. In 2022, the Child and Family Policy Bureau issued "guidelines" stating that parents limiting children's school participation or friendships for religious reasons could be deemed abusive. While protecting children's rights is essential, respecting family autonomy and parents' rights in religious education remains crucial. This panel will explore how legal systems balance parental rights and children's rights from a comparative law perspective.

Papers:

CONFLICTS BETWEEN PARENTS AND CHILDREN OVER RELIGIOUS BELIEFS: INSIGHTS FROM CASE STUDIES IN JAPAN

Shibata S. (Speaker)

Hannan universtity ~ Osaka ~ Japan

This presentation aims to examine the balance between the "parents' right to educate their children according to their beliefs (hereinafter referred to as 'religious education')" and "children's freedom of religion" by outlining foundational issues and analyzing relevant doctrines in Japan. Since 2022, the so-called "Issues of the Religious Second Generation (children being raised by their parents with a strong religious beliefs)" have drawn significant attention, particularly focusing on the struggles of children born into families devoted to religious organizations such as the Unification Church, Jehovah's Witnesses, and Soka Gakkai. Concerns have been raised that certain educational practices by parents—such as restricting interactions with specific peers or mandating participation in missionary activities—may constitute psychological abuse lacking "social appropriateness." This perspective aligns with the "Religious Second Generation Guidelines" issued by the government in 2022. However, these measures have also been criticized for potentially unjustly narrowing the scope of parents' rights to religious education. The lack of clear standards to reconcile these two rights has stalled progress in the debate. The speaker acknowledges that a universal framework applicable to all cases does not currently exist, as the diversity of personal faith often exceeds the variety of religions themselves. Consequently, decisions must be made on a case-by-case basis. This presentation specifically analyzes issues arising in the contexts of the Unification Church, Jehovah's Witnesses, and Soka Gakkai to identify patterns and explore potential solutions inductively.

A COMPARATIVE CONSTITUTIONAL ANALYSIS OF PARENTAL RIGHTS TO RELIGIOUS EDUCATION

Yamamoto K. (Speaker)

Kitakyushu university ~ Fukuoka ~ Japan

The purpose of this presentation is to examine the "right of parents to educate their children according to their beliefs" from the perspective of comparative constitutional law. Among the 193 constitutions currently in force, 95 explicitly address the rights and duties of parents. Of these, 14 constitutions explicitly guarantee the right of parents to religious education. Some constitutions also implicitly protect this right by recognizing parents' authority to choose or determine their children's education. It is notable that many constitutions that define parental rights also impose specific restrictions on them, with variations in the methods and extent of these limitations. This presentation will analyze the content of parental rights to religious education and the restrictions placed on them, focusing on explicit constitutional provisions from various countries. In contrast, countries such as the United States and Canada do not explicitly address parental rights in their constitutions. However, the right to religious education is often interpreted as part of broader protections for freedom of conscience and religion. Such interpretations will be touched upon briefly as supplementary context.

Panel description: Bringing together scholars from various European academies and research centres, this international panel is interested in exploring the interrelated but understudied histories of religion and international relations and politics in the twentieth century, from the League of Nations to the United Nations and their respective specialised agencies, bringing different themes, geographies and historiographies into dialogue. Focusing primarily on Catholic and Protestant actors - and the associated institutional dynamics, languages of universalism and internationalism, and interpretations and proposals on a wide range of social, economic and cultural issues, from education and church-state relations to development and welfare -the panel will address colonial and non-colonial contexts, without neglecting the dynamics of the Cold War. Accordingly, it will offer rich and varied case studies that demonstrate the need to further explore the plural and meaningful ways in which international organisations and organised religions have interacted and influenced each other, competed and collaborated in many social spheres, and thus played a crucial role in shaping many of the key historical processes of the twentieth century, from the implementation of educational models and welfare and aid policies to the contested definition of colonial policies and the imagination of self-determination.

Papers:

PROTESTANT INTERNATIONALISM AND THE INTERNATIONAL MISSIONARY COUNCIL BETWEEN LATE COLONIALISM, GEOPOLITICS, AND WORLD CHRISTIANITY, 1920-1940S

Brunner M.P. (Speaker)

Center for Religion and Modernity, University of Münster ~ Münster ~ Germany

The paper focuses on the activities and networks of the International Missionary Council (IMC). Founded in 1921, the IMC linked mission agencies, national Christian associations and other interdenominational organizations. It represented a slow transition from older, 'Western' conceptions of mission to an idea of 'World Christianity' that promised to include national churches and Christian communities around the globe on equal terms. Politically, the organization thus stood at the interception of an Anglo-American influenced liberalism and anticolonial sentiments that were especially influential in the "younger churches". Headquartered in London, New York and Geneva, the IMC was concerned with issues such as missionary cooperation, religious liberty, but also socio-economic issues like social work, education, or agriculture. The paper will focus on both the IMC's character as an international organization and its engagement with other, religious and secular international organizations and positioning within international relations and shifting geopolitics during the interwar period.

RELIGIOUS INTERNATIONALISMS AND THE COLONIAL QUESTION IN THE TWENTIETH CENTURY

Bandeira Jerónimo M. (Speaker)

Center for the History of Society and Culture, University of Coimbra ~ Coimbra ~ Portugal

Since the late nineteenth century, the historical dynamics of internationalisation and transnationalisation of imperial and colonial affairs have been numerous and consequential, leading to a significant increase in the production, circulation and institutionalisation of common instruments for formulating and evaluating imperial and colonial policies. Empire states and colonial administrations sought to respond to these challenges and opportunities. So did other organisations, some of them closely linked to colonial situations. Focusing on different chronologies (but marked by some continuities), from the League of Nations to the United Nations, this paper looks at different groups and expressions of 'religious internationalism' addressing the opportunities and respond to the constraints of the internationalisation and transnationalisation of imperial and colonial affairs, and related norms, programmes and policies on a number of topics. Drawing on Catholic and Protestant cases and highlighting a range of relevant themes, from colonial labour to development and racism, the paper examines the Union Catholique d'Études Internationales (1920), the Department of Social and Economic Research of the International Missionary Council (1929), the Commission of the Churches on International Affairs of the World Council of Churches (1946), the National Catholic Welfare Conference General (NCWC) and its Office for United Nations Affairs (1946), the North American Assembly on African Affairs (1952), the Programme to Combat Racism of the World Council of Churches (1969) and the influence of Économie et humanisme in the developmental thinking of the Organization for Economic Cooperation and Development in the 1970s.

CHRISTIAN CHURCHES AND THE "INTERNATIONAL CRUSADE" FOR SOCIAL RESPONSIBILITY SINCE THE 1950S

Kott S. (Speaker)

Université de Genève/Global Distinguished Professor New York University ~ Geneva ~ Switzerland

Beginning in the 1950s, the proliferation of multinational corporations (MNCs), particularly those based in the United States, was viewed with concern by International Trade Secretariats, international trade union federations, leaders of newly decolonized countries and others...They all proposed international mechanisms and regulations to limit the power of the MNC.This new international concern gave rise to discussions in various UN agencies, but the project for binding codes of conduct envisaged after the Declaration on a New International Economic Order(1974) never materialized. In the second half of the 1970s, this project was replaced by a series of incentives to promote corporate responsibility.The Global Compact (United Nations, 2000) confirms and amplifies this paradigm shift. The language of responsibility is not new; it can be traced back to the philanthropic practices of 19th century employers, often supported or justified by Christian values. In the 1950s, in the wake of growing criticism of the effects of global capitalism Christian movements - especially but not exclusively Protestant - found their own solution in the emphasis on the "responsibility" of managers. It was conceived as a solution to what they saw as the "bad behavior" of some multinational corporations. This "crusade" for responsibility has taken many forms, but all aimed (and still aim) primarily to moralize international capitalism while emphasizing the benefits it brings to humanity. Drawing on documents produced by the World Council of Churches (Geneva) and the archives of the Interfaith Center for Corporate Responsibility, founded in the early 1970s in the United States, this paper will present the various modalities as well as the contradictions of this "moralization" campaign. It will also examine how the close relationships between these religious actors and the international organizations arenas have contributed to the international success of the discourse of "responsibility".

THE VATICAN AND INTERNATIONAL AID AGENCIES IN THE POST-WORLD WAR II RECONSTRUCTION OF EUROPE

Nowak K. (Speaker)

University of Vienna ~ Vienna ~ Austria

The Vatican played an important role in the post-World War II reconstruction of Europe through its collaboration with international aid agencies. This paper draws on newly-opened Vatican archives from the pontificate of Pius XII (1939-1958) and United Nations archives, focusing on the United Nations Relief and Rehabilitation Administration (UNRRA) and the International Refugee Organization (IRO). By combining institutional and bottom-up perspectives, it explores how the Vatican influenced humanitarian policy and practice, working alongside major international organizations to assist displaced persons and other war victims. It highlights the interactions between Church networks and secular aid agencies, uncovering the strategies used by both actors to navigate political and logistical challenges. The findings highlight the Vatican's dual role as both a moral authority and a practical participant in international relief efforts, showing its impact on the shaping of humanitarian narratives and alliances during the early Cold War.

PROTESTANT HUMAN RIGHTS: THE WORLD COUNCIL OF CHURCHES, INTERNATIONAL ORGANIZATIONS, AND THE GLOBALIZATION OF CHRISTIANITY

Bouwman B. (Speaker)

Utrecht University ~ Utrecht ~ Netherlands

This paper will analyze the human rights advocacy of the World Council of Churches (WCC), the preeminent institutional embodiment of the largely Protestant ecumenical movement. While Eurocentric at the time of its founding in 1948, the WCC became increasingly global and politically progressive in the 1970s. Throughout this period, during which international affairs were marked above all by the global Cold War, the WCC sought to shape the concept of human rights along Christian lines. Its representatives influenced the drafting of the Universal Declaration of Human Rights and initially wielded its provision on religious freedom to advance the interests of missionaries and Christian minorities. By the 1970s, however, the WCC aligned itself with attempts at the United Nations to redefine human rights in favor of the Third World. Its human rights engagement thus sheds light on both the changing nature of international human rights politics and of a globalizing Christianity.

MAKING THE INVISIBLE VISIBLE: CATHOLIC LAY WOMEN AND INTERNATIONAL ORGANIZATIONS (1945-1962)

Núñez Bargueño N. (Speaker)

MSCA fellow, KU Leuven ~ Leuven ~ Belgium

This presentation sheds light on the largely overlooked contributions of Catholic lay women to the entangled histories of religion, international relations, and politics in post-World War II Europe and beyond. Historically underrepresented in narratives of international organizations —including within Catholic contexts— these women played a critical yet often invisible role in shaping global debates and policies. Resulting from my ongoing research work in the Roman, French and Belgian archives, this presentation will provide some preliminary outcomes of my MSCA project THEOFEM. Focusing on the engagement of women with leadership positions in international Catholic organizations that operated with institutions such as the United Nations and its specialized agencies, this presentation will explore how these women contributed to key discussions on education, church-state relations, development, and welfare in both colonial and non-colonial contexts. In particular, I will draw on the perspective of entangled history to examine how these lay women's efforts bridged the ecclesial and secular spheres, national and religious boundaries, attempting to influence policies on human dignity, developmental aid, decolonization, and self-determination. By participating in international organizations, these women not only amplified Catholic social teachings but also redefined the concept of the laity, asserting their presence as key actors in global governance. Through diverse case studies, this presentation reveals the plural and significant ways in which these women competed and collaborated with other stakeholders, highlighting their decisive role in shaping some of the twentieth century's most critical processes. By making visible the contributions of Catholic lay women, it underscores the importance of integrating gender and religion into the study of international organizations.

SOCIAL REFORM AND RELIGIOUS CHARITY: EDUCATION AND GENDER IN 1950S FRENCH ALGERIA

Sergio M. (Speaker)

Roma Tre University ~ Roma ~ Italy

This research explores previously unexamined archival materials, shedding light on overlooked figures in Algerian history. Drawing extensively on unpublished sources, including the Germaine Tillion Collection at the French National Library, the study reconstructs the work of the Service des centres sociaux. These centers, established by ethnologist Germaine Tillion in areas lacking local governance, were inspired by UNESCO's documents on fundamental education. Their mission extended beyond improving literacy rates, aiming to empower newly literate individuals to actively participate in societal transformation. The analysis compares the initiatives of these social centers with the charitable activities of the North African missionary Church in the suburbs of Algiers and Oran, within the bidonvilles, and in rural Kabylia. While occasional collaboration is acknowledged, the study emphasizes the centers' deliberate move away from traditional charity. Instead, they adopted a structured, scientific pedagogy that prioritized integration and addressed critical issues, such as gender equality—topics often neglected by the Church. By highlighting these contrasts, the research underscores the innovative approach of the Service des centres sociaux in fostering long-term social change.

COMPETING UNIVERSALISMS? THE CATHOLIC CHURCH AND UNESCO'S IDEAS REGARDING COLONIAL EDUCATION IN PORTUGUESE AFRICA (C. 1940-1950S)

Dores H. (Speaker)

Center for the History of Society and Culture, University of Coimbra ~ Coimbra ~ Portugal

Across the European empires, evangelisation and education were perceived as part of a broader process of human transformation aimed at reordering societies and reshaping worldviews. After the Second World War, international debates on the education of colonised peoples, linked to human development and race, embodying the perceived secularised and leftist ideals of international organisations (such as the UN and Unesco), alarmed Catholic sectors in the colonial context. Would UNESCO's educational projects benefit the Catholic mission or challenge it? Many Catholics suspected these external considerations on colonial issues and questioned its internationalist aims. Focusing on the Portuguese case, this presentation explores the Catholic attitudes regarding UNESCO's attempts to collaborate with the empires in colonial education in Africa in the 1950s, relating it to the debates on the continuation of the imperial system, the transformations within the Catholic Church and the role played by the missionaries in colonised societies.

ORGANIZED CHARITY IN SOMALIA: CATHOLIC MISSIONARIES, CARITAS, AND THE UN BETWEEN THE 1970S AND THE 1980S

Ercolani S. (Speaker)

Università di Pisa ~ Pisa ~ Italy

The Catholic missionaries operating in Somalia participated in the country's decolonization process and, from the 1960s to the late 1980s, combined their religious mission with structured activities in education and social welfare, modelled along the lines of humanitarian intervention. This approach culminated in the establishment of Caritas Somalia in 1982. Caritas, as a religious institution advocating universal, humanitarian, and internationalist values, has yet to be the subject of extensive studies; the aim of this paper, based on unpublished archival documentation, is to examine the case study of Caritas Somalia. By interacting with the UN and other international agencies, it became the core of the humanitarian and missionary efforts in the country, through which key activities such as drilling water wells, assisting refugee camps, and constructing hospitals were undertaken. Caritas Somalia represented the framework wherewith Christian charity was organized, bridging the work of missionaries with that of international organizations.

Panel description: Giorgio Agamben's philosophical engagement with Judaism and Christianity represents a profound and provocative reinterpretation of theological and political thought. This panel seeks to critically examine Agamben's recent controversial assertions, particularly his radical claim that Zionism constitutes "the end of Judaism" and his distinctive reading of Pauline theology. His work has consistently challenged traditional understanding of religious and political identities, positioning Paul's theological writings as a transformative moment of messianic interruption. His interpretation goes beyond conventional theological discourse, suggesting a radical reconfiguration of Jewish and Christian theological-political potentialities. By interrogating the concept of messianic time and the suspension of historical continuity, Agamben proposes a revolutionary understanding of religious experience that transcends normative historical and national boundaries. The panel invites papers that critically engage with the following potential themes: 1. Agamben's Pauline Hermeneutics: Examining his interpretation of Paul as a figure of radical theological-political transformation, challenging both traditional Jewish and Christian readings. 2. Zionism and the "end of Judaism:" A critical analysis of Agamben's provocative claim that Zionism represents a fundamental rupture in Jewish theological and historical self-understanding. 3. Messianic Time and Political Potentiality: Investigating Agamben's conception of messianic interruption as a philosophical and theological strategy for reimagining political and religious existence. Submission Guidelines: • Abstracts of 300-500 words • Proposed papers should engage critically and substantively with Agamben's philosophical and theological frameworks. • Interdisciplinary approaches are strongly encouraged.

Papers:

AGAINST AGAMBEN'S 'END OF JUDAISM': THE TALMUD AS EXILIC PRODUCT AND JEWISH LAW AS ZIONIST CREATION

Dal Bo F. (Speaker)

University of Modena and Reggio Emilia ~ Modena ~ Italy

In his recent article, "The End of Judaism," Giorgio Agamben argues that Judaism faces its end due to the dissolution of the exilic condition through the establishment of the State of Israel. This paper challenges Agamben's thesis by examining two distinct legal paradigms within Jewish tradition: the Talmud as a product of exile, and modern Jewish law as a creation of Zionist thought. Through this analysis, we demonstrate that rather than marking Judaism's end, the current situation reveals a complex dialectic between exilic and sovereign legal forms. The paper first examines how the Talmud, far from being merely a legal code, emerged as a unique textual and intellectual response to the condition of exile, developing interpretative strategies and legal reasoning that reflected and preserved the exilic experience. This exilic character of Talmudic thought persists as a fundamental mode of Jewish legal thinking, independent of geographical or political circumstances. Conversely, modern Jewish law, particularly as developed within Zionist thought, represents a distinct legal paradigm aimed at transforming traditional Jewish law into a sovereign state's legal system. This transformation, however, does not negate the exilic dimension of Jewish legal thought but rather exists in tension with it. Through careful examination of key texts and legal concepts, we argue that contemporary Judaism maintains both paradigms simultaneously: the exilic mode of Talmudic thinking and the sovereign mode of modern Jewish law. Against Agamben's assertion of Judaism's end, this paper proposes that the current situation represents not an ending but a complex dialogue between exilic and sovereign legal forms. This tension, rather than signaling Judaism's demise, demonstrates its continuing vitality and capacity for legal and philosophical innovation.

MESSIANIC REST: SHABBAT AS REVOLUTIONARY INOPERATIVITY IN AGAMBEN'S THOUGHT

Pisano L. (Speaker)

NOVA University Lisbon ~ Lisbon ~ Portugal

In his exploration of human and animal distinctions, Giorgio Agamben introduces the notion of the "sabbatical animal," suggesting that humans uniquely possess the capacity to experience rest as a form of liberation. This concept aligns with his broader theory of inoperativity, a deliberate cessation of activity that disrupts the normative flow of life and reveals the potential for alternative ways of being. Within this framework, the Jewish Shabbat emerges as a compelling embodiment of inoperativity. Far from mere inactivity, Shabbat suspends ordinary activities, creating a temporal rupture that challenges the relentless demands of productivity and sovereignty. It serves as a model for revolutionary change, offering a vision of human life unshackled from socio- economic constraints. By engaging with Jewish thought, Agamben situates the Shabbat as a paradigm for messianic time—a time that is neither teleological nor static but transformative. However, Agamben's abstraction of the Shabbat overlooks its performative, ritualistic, and communal dimensions. His focus on its theoretical potential as inoperativity risks reducing it to an empty symbol, detached from the lived religious and cultural experiences of Jewish communities—a sort of "Shabbat without Shabbat." These critiques highlight the tension between Agamben's philosophical framework and the embodied realities of Shabbat as a practice that intertwines rest, ritual, and relationality. Moreover, his interpretation underscores the limitations of the communal aspect in Agamben's broader thought. This paper examines the strengths and limitations of Agamben's appropriation of the Shabbat, arguing for a more nuanced engagement with its dual function as both a revolutionary interruption and a deeply rooted communal practice.

UNREACHEABLE HUMANITY: MESSIANISM, DÉSOEUVREMENT, AND HUMAN NATURE

Salzani C. (Speaker)

Messerli Research Institute ~ Vienna ~ Austria

Agamben's deployment of Pauline (but also Benjaminian and Kafkan) messianism is aimed at the deposition, deactivation, and désoeuvrement of what he calls the "machines" of Western metaphysics, those apparatuses that perpetuate a system Agamben deems bankrupt and come to its end. A fundamental component - and perhaps even the foundation - of the theologico-political machine of the West is what Agamben calls the "anthropological machine," which from time to time "fabricates" the human by separating a superior, "rational" (but quite unstable) part from an inferior, "animal" foundation. The messianic deactivation of this machine, that is, of the division between "human" and "animal," Agamben explicitly argues in The Open (2002), is the only way to overcome its mortiferous workings which ultimately never succeeds in "producing" the human. At the same time, from early on in his career Agamben established an inextricable link between human voice and human nature, arguing that the inclusive exclusion of animal voice (phonè) from articulated speech (logos) is what produces the "human," a thesis he takes from Aristotle and reproposes and explores in his recent book, The Human Voice (2023). This theory of the voice ultimately condemns the definition of human nature to an infinite deferral: since a "true" human voice will emerge only when the division between phonè and logos is overcome, only this overcoming will allow for a "true" definition of human nature. The paper will analyze and explore the workings and contradictions of these two parallel theories of human nature, focusing on the meaning of the messianic désoeuvrement or discovering of the human. Is the human obtained from the messianic overcoming of the division between phonè and logos the same human obtained from the messianic overcoming of the division between "human" and "animal"?

Panel description: The study of the intersection of law, religion and territory has recently received considerable attention from scholars in various scientific fields. Less tied to modern statist interpretations of legal discourse or to confessional contexts, the comparative study of the relationship between law and religion, conducted by jurists, anthropologists, historians, sociologists and religious scholars, is experiencing a renaissance. This panel will explore the intertwining of legal and religious ideas, institutions and material objects from the early Middle Ages to the present day. The panel aims to bridge the academic study of the relationships between law, religion, geopolitics and socio-anthropological studies, and to introduce scholars from these fields to contemporary debates on challenges and transformations in comparative perspective

Papers:

TRANSFORMATIONS AND PERSISTENCE BETWEEN LAW AND RELIGION IN THE ITALIAN LEGAL SCIENCE OF THE MODERN AGE

Barbagli A. (Speaker)

Università di Catanzaro ~ Catanzaro ~ Italy

The Modern Age (XVIth-XVIII centuries) was a historical era of great transformations, from all points of view: religion, politics, culture, science, law, economy and social structure were affected by massive changes compared to the Middle Ages. It is enough to think of the birth of the modern State, the formation of the Reformed Churches, humanism, scientific, technological and geographical discoveries. In this context, canon law also had to deal with these glaring innovations, sometimes opposing them, sometimes adapting to them. This paper intends to focus on the response and contribution that the science of Italian canon law offered to the Church to confront the great historical transformations of the modern age.

SOVEREIGNTY AND LAW IN GILES OF ROME (C. 1243-1316): A BORDERLINE REFLECTION ON THE THRESHOLD OF MODERNITY

Colonna D. (Speaker)

Università di Genova ~ Genova ~ Italy

Between the 13th and 14th centuries Europe was the scene of profound socio-cultural transformations. The decline of the centres of power that had governed the continent for the last three centuries - the Empire and the Papacy - was matched by the emergence of new national realities, above all the Kingdom of France. A change in power relations made evident by a paradigmatic event such as the Avignon Captivity (1309) and even more so, within the limits of folklore, by the Slap of Anagni (1303). Medieval universalism, which had thus entered a crisis, opened the way for new forms of particularism in the institutional and legal spheres. The systematisation of knowledge carried out in these areas in the 13th century though influential, would become the subject of profound rethinking as early as the following century. The theological foundations of law and sovereignty in particular will be called into question. This process, multiform and not easy to read, finds a forerunner in Aegidius Romanus (c. 1243-1316), an Augustinian, a probable pupil of Aquinas, archbishop of Bourges (1295) and an undisputed protagonist of the institutional events that marked the turn of the century. Between 1277 and 1280 he wrote De regimine principum whose tutor he may have been. Here the author, starting from Aristotelian and Thomist premises, rethinks the relationship between law and sovereignty, strongly emphasising the role of the prince as implementer of natural law and dominus of positive law, thus anticipating future voluntarist tendencies. In 1302 he published De Ecclesiastica potestate (1302), which places him among the greatest theorists of papal plenitudo potestatis. These texts, like those of other 'borderline' authors, reread from a historical-legal perspective, allow the contradictions and intellectual ferment that characterised this season of late medieval thought to emerge, behind which one can already discern the modernity

A SEA OF SOULS: THE RELIGIOUS DISCIPLINE OF THE CREW (AS A FORM OF SOCIAL COHESION) IN HABSBURG MARITIME LAW

Furfaro Degasperi F. (Speaker)

Università di Genova ~ Genova ~ Italy

Emperor Charles VI of Habsburg laid the foundations of absolutist centralization and a precise mercantilist strategy that led a Central European, markedly terrestrial reality to aspire to the role of maritime power. Following in her father's footsteps, Maria Theresa, absolute protagonist of the season of eighteenth-century enlightened reformism, undertook to expand imperial mercantile traffic in the Adriatic and towards the East and, above all, to support them with an adequate apparatus of maritime law, culminating in the promulgation of the Editto Politico di Navigazione Mercantile austriaca (Political Edict of Austrian Merchant Shipping) of 1774. Destined to remain in force until the twentieth century, it represents the initial design of a more complete Austrian "Sea Code", which was pursued for over a century by subsequent Emperors and nevertheless remained a chimera. This paper intends to examine the provisions aimed at promoting the religious and moral discipline of the crew, which can be found in the main sources of Habsburg maritime law. These provisions take on a special relevance as a form of social cohesion in a doubly peculiar context, given by the naval community, on the one hand, and by its varied ethnic, confessional and linguistic composition, on the other. The latter constitutes the reflection of a multi-faceted geopolitical reality, that of the Habsburg Empire, which can be taken as a historical laboratory to reflect on the challenges of our contemporaneity

RELIGION AND NATIONAL LAW IN THE 18TH CENTURY NAPLES: TOWARDS THE FORMATION OF A NEAPOLITAN "ECCLESIASTICAL LAW"

Fiocca M.C. (Speaker)

Università di Roma La Sapienza ~ Roma ~ Italy

During the 18th century, Naples witnessed the proliferation of a substantial ecclesiastical legislation and a more invasive intervention of the State in religious matters: this in conjunction with the more general consolidation of a national law. The paper intends to examine, in the light of the legislative production and the specific collections of ecclesiastical law of this period, the emergence of a true national ecclesiastical law, that is a system of rules specific to the Neapolitan legal system, aimed not only at regulating the relations between the Kingdom of Naples and the Church of Rome, but also at directly influencing the religious life of its clergy and its subjects

NATURAL LAW AND THE LAW OF NATIONS: CHILEAN PERSPECTIVES IN THE EARLY NINETEENTH CENTURY

Fiocchi Malaspina E. (Speaker)

Università di Zurigo ~ Zurigo ~ Switzerland

In the early nineteenth century, Chile, newly established as an independent nation, faced the challenge of developing a legal system that harmonized universal principles with the specific needs of the local context. Two legal and philosophical traditions played a crucial role in this process: natural law, conceived as a set of universal norms rooted in reason and human nature, and the law of nations, aimed at regulating relations between states through shared ethical principles grounded in reciprocity. These legal perspectives, profoundly influenced by European thought, found an intriguing expression in the works of Andrés Bello (1781-1865), a key figure in the legal codification of Latin America. Bello drew inspiration from the theories of Emer de Vattel (1714-1767), who, in his Droit des gens, systematized the principles of international law by combining them with the philosophy of natural law. Vattel's model, emphasizing state autonomy and mutual respect, significantly influenced Bello's thought, which he reinterpreted in light of the specific challenges faced by post-independence Chile. This presentation examines how the principles of natural law and the law of nations were received and adapted in the Chilean context, reflecting a dialogue between European traditions and Latin American realities. Through Bello's work, law became not only an instrument of regulation but also a means to define the identity of a new nation in the international arena

RULE OF LAW AND DEMOCRACY IN CHILE: SOCIAL TRANSFORMATIONS AND CONTEMPORARY CHALLENGES

Baghino A. (Speaker)

Università Alberto Hurtado di Santiago del Cile ~ Santiago del Cile ~ Chile

Chile is undergoing a period of profound social transformations that challenge the foundations of its democratic system and adherence to the rule of law. This paper examines how social movements have driven changes in the country's political and legal structure, revealing tensions between demands for social justice and institutional stability. Through an analysis of the constitutional reform process, the demands of Indigenous peoples, and the management of fundamental rights, this study reflects on the challenges Chile faces in building a democratic model that meets the demands of a society in constant flux

THE INTERGENERATIONAL TRANSMISSION OF RELIGIOSITY: NURTURING YOUNG MINISTERS OF FAITH AMONG TRANSNATIONAL FAMILIES. EVIDENCE FROM MOVIMIENTO MISIONERO MUNDIAL

Bonfanti S. (Speaker)

Università di Genova ~ Genova ~ Italy

Although research shows a general decline in religiosity in Western societies, religious transmission seems to be an under-researched phenomenon, especially in Italy. We do not know much about the dynamics of socialisation that take place in the family and the main factors that determine the success or failure of religious transmission from one generation to the next. Nevertheless, the family context represents the first agency of socialisation towards religion, from an early age, through experiences with parents, grandparents and relatives. On the other hand, in an era of religious diversification, migration is becoming increasingly important for national religious landscapes. However, the transmission of religion in foreign families and the impact of migration on family religiosity are still under-researched. This paper presents some research perspectives that have emerged from an extensive and ongoing study of the intergenerational transmission of religion using data from the Movimiento Misionero Mundial

CHANGES AND INVARIANCES IN THE MIGRATION-RELIGION NEXUS IN ITALY. A GEOGRAPHICAL PERSPECTIVE

Spotorno M. (Speaker)

Università di Genova ~ Genova ~ Italy

Immigration and multiculturalism are key factors in social change in Italy. In the context of a globalised, complex and fluid society, the presence of second-generation immigrants, most of whom were born in Italy, has accelerated the crisis of the concept of Italian identity, has accelerated the crisis of the concept of Italian identity - traditionally understood as an Italian identity formed by the unity of religion, language, race and territorial belonging. Religion is part of the culture of young immigrants, who often have to negotiate their different religious attitudes in the private, social and territorial context, sometimes facing the effects of stereotypes, prejudices and discrimination that need to be deconstructed with the help of a new geographical perspective

SACRALITY OF NATURE IN GEO-HISTORICAL TRAVEL ACCOUNTS (C18TH-20TH): THE CASE OF THE LIGURIAN RIVIERA (NW ITALY)

Piana P. (Speaker) , Brocada L. (Speaker) , Porcelloni L. (Speaker)

Università di Genova ~ Genova ~ Italy

The relationship between religion and nature is extremely complex and has always been widely debated in literature even with respect to its territorial and ecological implications (Friedberg's Schmidt, 2004). In particular, Christianity has historically associated "conservationist" visions on the part of monastic orders such as the Benedictines and Franciscans, to the struggle toward pre-Christian cults related to natural elements, which sometimes led to the cutting down of ancient sacred forests (Borchi, 2004; Pungetti, 2018). One element that certainly unites all shades of Christianity is that of the traditionally association of the sacre with natural beauties. As Sajaloli and Grésillon (2019) observe at the level of personal experience, there is a plurality of perceptions of the sacred in relation to the landscape. In the face of grand scenery, there is a widespread narrative of one's smallness compared to the vastness of Nature. Such attitude emerges in historical travel accounts by travellers, where celebrations of forests, valleys, mountains, and so on, as works of God are very common. In this regard, references to the "Garden of Eden" are more frequent with respect to man-made landscapes rather than the wilderness, as is the practice in the domestic/wilderness duality typical of Western culture. Foreign travellers, particularly northern Europeans, once arrived on the shores of the Mediterranean, were caught by a vegetation and landscape never seen in their own country: citrus groves, olive groves, palm trees (Piana et al., 2018); this increased the awe and sense of the exotic that Genesis recalls.The paper proposes an analysis of sacred-related narratives contained in travel reports and views concerning the Ligurian Riviera (Italy) by the Grand-Tour travellers

MIGRANTS AND PARTICIPATION IN RELIGIOUS RITES, BETWEEN INCLUSION AND EXCLUSION, INTEGRATION AND ISOLATION: NOTES FROM AN EMPIRICAL STUDY IN THE GENOESE AREA

Massa A. (Speaker)

Università di Genova ~ Genova ~ Italy

Based on materials from a recent qualitative study, carried out interviewing about twenty individuals currently living in the city of Genoa, Northern Italy, the paper deals with migrants' participation in the rites of their religion, in a context different from that of their society of origin. Its main goal is to understand whether such participation, which obviously has different modes in different religious faiths and is a moment of social inclusion, can be also a factor of social integration or exclusion regarding the society of settlement

HALAL TOURISM AS AN OPPORTUNITY TO REGENERATE EUROPEAN TOURISM

Mangano S. (Speaker)

Università di Genova ~ Genova ~ Italy

Halal tourism represents an increasing segment within the global tourism sector, catering to the needs of Muslim travellers seeking experiences aligned with the principles of Sharia. This sector has significant growth potential, given the large proportion of young individuals within the global Muslim population, characterized by demographic trends typical of societies in a developmental phase. Moreover, these travellers often demonstrate a high level of digital literacy, enabling them to seamlessly engage with the increasingly digitized tourism industry. This includes leveraging specialized platforms that facilitate access to tailored offers and essential information for planning travel that adheres to religious precepts. Halal tourism presents a critical opportunity for diversifying and innovating European tourism. Europe is particularly well-suited to attract this kind of travellers, as it can offer halal-friendly services with relatively minimal economic investment. Such services ensure the possibility of engaging in tourism while respecting religious norms. Investing in halal tourism would not only enable Europe to tap into new tourism flows but also enhance its reputation as a welcoming and inclusive destination. Countries such as Spain, the United Kingdom, and Germany have already showcased successful initiatives by highlighting Islamic heritage and providing customized experiences. Conversely, countries like Italy are currently assessing whether, and to what extent, it would be advantageous to enter this market. The purpose of this study is to examine these best practices and determine the most effective strategies for attracting these customers. The focus is on identifying essential versus supplementary actions to integrate halal tourism into the offerings of destinations that have traditionally targeted other segments. This approach aims to maximize the potential of halal tourism as a complementary dimension of Europe's tourism landscape

Panel description: Historically, sermons in Islam have had the function of teaching norms (beyond the legal sphere) and ethical education. They contribute to the understanding of rituals and convey the knowledge associated with them. As rituals of interaction, they form group identity, but they can also be a medium of political communication. In post-migrant society, the role of imams is complex and changes. There is not always a match between imams, who are often trained abroad, and the needs of community members, who vary according to generation and socialisation context. In addition, imams face many different expectations from people outside the community. Social, political and media discourses are predominantly critical and even hostile towards Islam. The panel will discuss the extent to which imams refer to the social context, the minority position of Muslims and discourses about Islam. This includes how they define group identity internally and externally, how they address relations with non-Muslims, and what norms of social coexistence they promote. What religious values, norms, attitudes and patterns of interpretation do sermons convey, and what political implications, if any, are attached to them? Is there a fundamental change in the form and function of sermons, or do the political references simply relate more strongly to the post-migrant social context? We encourage papers that explore different settings of religious speech and teaching (such as khuṭba, waʿẓ, lesson, lecture, including virtual space). How do preachers establish authority in their sermons, and what rival authorities do they distinguish themselves from? We are also interested in the reception of sermons (and other formats). To what extent do they shape, confirm or irritate Muslims' understanding of norms, if there is any agreement on content at all? What are the differences between mosques of different orientations, assuming that they compete for audiences?

Papers:

IMPLICATIONS OF POLITICAL NARRATIVES IN AUSTRIAN FRIDAY SERMONS

Mehmedi I. (Speaker)

Dokumentationsstelle Politischer Islam ~ Vienna ~ Austria

This paper aims to explore the political discourse embedded within Friday sermons delivered by prominent imams in Austria, focusing on their deviation from mainstream religious narratives. Traditional Friday sermons (sing.: khutbah) typically emphasize moral guidance, spiritual growth, and the dissemination of religious norms. However, a subset of imams in Austria has emerged, using the pulpit to address political and ideological issues, often blending religious rhetoric with contemporary socio-political commentary (political grievances, social justice, critiques of Western policies, identity politics, references to international political conflicts, calls to political action etc.). This paper is based on the qualitative and quantitative analysis of selected sermons to examine the extent to which political-Islamic themes permeate these discourses. The methodology involves the documentation and transcription of Friday sermons delivered in mosques known for their politically active imams, followed by thematic content analysis. By identifying recurring political narratives, the study aims to shed light on the potential influence of these sermons on congregational attitudes and their broader socio-political implications within Austria's Muslim community. Furthermore, this paper will contextualize these findings within Austria's legal and social framework, discussing the implications for religious freedom, social integration, and state-religion relations. Ultimately, the study seeks to contribute to the broader discourse on political Islam in Europe by offering an Austrian case study of the convergence of religion and politics in public religious spaces.

RELIGIOUS AND POLITICAL MEANINGS IN FRIDAY SERMONS IN AUSTRIAN AND GERMAN MOSQUES

Hennig L. (Speaker)

University of Münster ~ Münster ~ Germany

In our paper, we will present results from an ongoing research project in which we are analysing sermons of various mosques in Austria and Germany. Our reconstructive approach based on objective hermeneutics has so far revealed two main types of sermons. The first type conveys religious messages and shows ways to religious salvation and ethical life conduct, often linking this-worldly and other-worldly salvation. The second type focuses on socio-political issues, such as coexistence and relations between Muslims and non-Muslims, violence in the name of Islam or antimuslim prejudice. Within this type, a distinction can be made between a pole of inward criticism, i.e. of the Muslim community and a disintegrative understanding of Islam, and a pole of criticism of Western societies as disintegrative. On the basis of the data, we want to show that a very precise distinction must be made in order to identify the overlaps between socio-political positioning and political Islam.

Panel description: The concept of "diversity" as a result of globalized societies has gained momentum in Europe. When analyzing the framework, however, it becomes clear that there is a discrepancy between "good" or legitimized forms of diversity and rather "bad" connoted categories. Against this background the question arises of how rather marginalized categories of diversity such as religious affiliation influence the orientation of concerned subjects inside the society. Through an interdisciplinary approach this panel reflects on how diversity is constructed and navigated across various domains such as public discourse, spiritual care, education and Islamic theology. These lenses allow us to explore how societal boundaries are drawn, how diversity is both shaped and contested in contemporary societies and how belonging is experienced and negotiated within different spheres of life, the communities, the institutions, and against the background of the current socio-political climate.

Papers:

ISLAMIC THEOLOGY AND THE DYNAMICS OF "GOOD" AND "BAD" DIVERSITY

Kocyigit I. (Speaker)

University of Fribourg ~ Fribourg ~ Switzerland

The paper examines the ways in which diversity is interpreted as either "good" or "bad" within the context of Islamic theology. The analysis is centred on the Sunni work al-Farq bayn - al Firaq by al Baġdādī (d. 1037) and the Shiite work Nahj al-Ḥaqq wa Kashf al-Ṣidq by al-Ḥillī (d. 1325). The analysis considers the ways in which diversity is presented as either a possibility or a desirable outcome or conversely as an impossibility or a problematic phenomenon. The comparison demonstrates how the same sources are utilised and interpreted in ways that legitimise specific group affiliations. It highlights the role of theological approaches in constructing inclusion and exclusion, as well as the boundaries between accepted and rejected forms of diversity. Furthermore, the study examines how the methodologies of these two traditions reinforce their respective exclusive truth claims. The objective is to elucidate the mechanisms underlying theological interpretations of difference and to illustrate the dynamics involved in the perception of diversity. Consequently, the paper contributes to a deeper understanding of how theological traditions engage with difference and the significance this holds for their self-definition.

"YOU ARE ONE OF THE GOOD ONES" - INTERSECTIONAL PERSPECTIVES ON SCHOOL EXPERIENCES OF YOUNG MUSLIMS.

Ahmadi Z. (Speaker)

University of Fribourg ~ Fribourg ~ Switzerland

This paper investigates the resources and challenges that young Muslims experience within diverse societies. It addresses the question of how they negotiate their multiple belongings within the framework of a society that is marked by diversity and find resources to orient themselves. The focus will lay on the discursive production of "good" and "bad" Muslims, on the one hand inside school spaces and on the other hand in extracurricular activities within Muslim spaces, as the meanings attributed to the categories may differ accordingly. The aim is to look at strategies and resources but also limits in dealing with the intersectional discriminations encountered within these productions. We explore the role of resources for emancipation or compliance with the imposed patterns as well as possibilities for transformation.

NAVIGATING WITHIN A NORMATIVE CONCEPTION OF DIVERSITY: PERFORMANCE AND STAGING OF MULTIPLE BELONGINGS AS A MEDIUM FOR SOCIAL TRANSFORMATION(S).

Dupuis S. (Speaker)

University of Fribourg ~ Fribourg ~ Switzerland

Based on empirical research, this paper examines the ways in which post-migrant Muslims living in French-speaking Switzerland navigate and orient themselves within a social space characterized by a normative understanding of diversity. In particular, it explores the ways in which post-migrant Muslims' staging and performances of multiple belonging play a role in the ongoing process of (re)negotiating the social boundaries of 'good' diversity. By interrogating the orientation resources mobilized by this social group to construct a good life for themselves, this paper sheds light on the entanglement between the notions of orientation and diversity. Furthermore, it highlights the potential for social transformation produced by actions of people belonging to a minorized group.

UNDERSTANDING OF DIVERSITY FROM A PROFESSIONAL POSITION: MUSLIM CHAPLAINS IN HOSPITAL.

Ucak-Ekinci D. (Speaker)

University of Fribourg ~ Fribourg ~ Switzerland

This paper explores how Muslim healthcare chaplains understand and navigate diversity from their professional positions. In a context shaped by societal categorizations of 'good' and 'bad' diversity, chaplains often mediate between institutional frameworks, patient needs and their own theological principles. Focusing on their daily interactions with patients, families and healthcare teams, the paper examines how Muslim chaplains navigate and conceptualize diversity concerning cultural, religious and linguistic differences. By reviewing their experiences, the paper sheds light on the challenges and opportunities of managing diversity in hospitals, highlighting the importance of reflective practice and intercultural competence. The paper contributes to wider reflections on how diversity is constructed, contested, and experienced in contemporary spiritual care settings by focusing on the evolving role of Muslim chaplains in contemporary healtcare contexts.

Panel description: Description This panel examines the significance of Said Nursi's Risale-i Nur (Epistles of Light), a contemporary Qur'anic commentary, in addressing modern societal challenges and offering transformative solutions in daily life grounded in faith, moral values and spirituality. As societies face issues such as moral fragmentation, polarization, and the spiritual void left by materialism, Nursi's writings provide a framework for spiritual renewal, social harmony, and constructive dialogue. The discussion will explore the Risale-i Nur's potential to bridge gaps between religious and secular spheres, foster unity, and inspire moral action in today's world. Objectives • Analyze Risale-i Nur as a revitalizing text that harmonizes faith and reason, providing practical solutions to contemporary issues. • Highlight its capacity to promote unity in pluralistic societies through tolerance and mutual respect. • Examine its insights into individual moral transformation as a foundation for social change. • Discuss its role in addressing modern challenges such as consumerism, violence, environmental crises, and social alienation. Target Audience Scholars in religion, sociology, psychology, political science, and philosophy; policymakers; students of Islamic studies; and individuals interested in the intersection of religion and social transformation, and comparative studies. The panel invites scholars and practitioners to contribute insights or case studies that highlight the transformative potential of the Risale-i Nur.

Papers:

FINDING EQUILIBRIUM IN CULTURAL EXPERIMENTATION OF THE EARLY REPUBLIC: PEACEFUL SOCIO-POLITICAL CHANGE IN TURKEY

Kurt H. (Speaker)

Northeastern University ~ Boston ~ United States of America

This paper examines how first readers of the Risale-i Nur texts in Early Republican Turkey worked constructively to reshape the radical Kemalist secularism and to revise Turkish identity formation for a more tolerant secular regime and a more Muslim component in the newly constructed Turkish national identity. In the face of an authoritarian reformist period, Risale-i Nur readers initiated a network of Republic of Letters in the provinces through which they contended indirectly with the cultural experimentations of the Early Republic that tended to suppress "unauthorized knowledge of Islam" and impose Super-Westernization. Nur students individually transformed themselves to gain spirituality. They resisted some of the Kemalist reforms, such as "Turkified Islam," in their daily lives using "weapons of the weak." Still, they also worked collectively in the democratic opening period to fully seek their civil and human rights during the transition into multiparty politics in 1945-1950. I explain the foundational teachings and principles of the Risale-i Nur that made this astonishingly peaceful social transformation possible in response to the enlightened despotism of the Turkish Republic. I utilize subaltern theory to analyze state-religion relations regarding the discursive contestation of the commonfolk with the "internalized Orientalism" of Kemalist ideology. Instead of focusing on institutions, I look into actual relations between the state and religious people, and so I develop a relational approach to investigate socio-political change.

MUHAMMAD ABDUH AND SAID NURSI'S MODELS OF RELIGIOUS EDUCATION IN COMPARATIVE PERSPECTIVE: EPISTEMOLOGICAL ACCOMMODATION VS. EPISTEMOLOGICAL RUPTURE

Yildiz A. (Speaker)

Fatih Sultan Mehmet Vakıf University ~ Istanbul ~ Turkey

This study explores the approaches to religious education reform of Muhammad Abduh, a leading figure in late 19th-century Islamic thought, and Bediüzzaman Said Nursi, the author of the Risale-i Nur during the early Republican era. Their respective projects, al-Azhar and Madrasa'tuz-Zehra, are examined with a historical and institutional comparative perspective. Abduh concluded that addressing the challenges of Western modernity required a new model of the exemplary Muslim, achievable only through reforming religious education. For Abduh, this reform meant modernizing al-Azhar, the central institution for both public and elite education. Reforming al-Azhar's administration and curriculum became synonymous with reforming religious education itself. His reform initiative emphasized the supremacy of human reason over revelation while maintaining a strong focus on the Islamic notion of tawhid. He believed incorporating new sciences into al-Azhar's curriculum and reorganizing it according to Western university models would elevate al-Azhar's status, empower the ulema, and foster socio-economic development. In contrast, Bediüzzaman Said Nursi argued that the challenge of modernity could only be addressed through an epistemological rupture. His proposed epistemological foundation, Mana-yı Harfi, emphasized understanding revelation through reason and modern sciences. Unlike Abduh, Nursi rejected attributing transcendental significance to human reason. Like Abduh, Nursi prioritized education over politics and proposed reforms aimed at fostering unity and progress among Kurdish, Ottoman, and Muslim societies. Nursi's model sought to neutralize the divisive effects of nationalism and sectarianism, reinforce pluralism, and emphasize hard work as the only legitimate means of social mobility. Key Words: Bediüzzaman Said Nursi, Muhammad Abduh, religious education reform, epistemological rupture/accommodation, modernity.

Panel description: The panel aims to explore and analyse the varying modes and outcomes of theological endeavour practised within contemporary Muslim (minority) community and scholarly contexts. Exploring the varying processes of contextualisation, the panel will highlight the ways in which contextualisation of Islam has been conceptualised within varying intra-religious Islamic traditions. The discussion will highlight the significance of socio-cultural and political shifts, informed by secularisation, nation states and immigration, and how these changes contribute to the emergence and/or contextualisation of different Islamic traditions. Within the context of 'Religion and Socio-Cultural Transformation', through an interdisciplinary approach, this panel will also address and nuance the complex relationship between the various Islamic traditions and their respective developments. Participants will further seek to explore the intra-religious challenges these diverse Islamic traditions face, the hierarchies that continue to be negotiated, religious autonomy and what it means to seek a contextualised Islam in the Global North and beyond.

Papers:

TITLE: CROSS-CULTURAL SECTARIANISM: HISTORY OF INTRA-RELIGIOUS POLEMICS BETWEEN DEOBAND AND BARELVI IN A SECULAR BRITISH SOCIETY.

Bhamji T. (Speaker)

University of Wales Trinity Saint David ~ Caredigion ~ United Kingdom

Sectarian labels of Deoband and Barelvi are widely used today to uphold the Ahl al-Sunnah wa al-Jama'ah (the people of Sunna and the Majority Muslim Community) and cover a range of normative Sunni scholastic methodology, doctrine, jurisprudence and spirituality. Starting from this observation, sectarian labels radically challenge the origins of sectarian identities extended to Deoband and Barelvi traditions, which converge and diverge over a range of identities and beliefs yet belong to the Ahl al-Sunnah wa al-Jama'ah in Islam. Islamic studies scholars, social scientists, and others alike have widely covered foundational questions held by Deobandis and Barelvis, including the content of their beliefs and the boundaries between them. However, the origins of the sectarian identities of Deoband and Barelvi in Islam largely remain an open debate for historians, theologians, and political scientists. This paper will theorise the origins of Deoband and Barelvi's identity in Islam and its implications across time. Through an interdisciplinary approach of histography and reception history, this discussion will cover some of the main methodological, thematic and theoretical issues relating to the study of sectarianism, Deoband and Barelvi's political identities and the challenge in understanding what these labels mean in the larger field of Islamic studies and British Islam. Ultimately, the paper advocates for Deoband and Barelvi to foster intra-religious dialogue and promote Ahl al-Sunnah wa al-Jama'ah that recognises and celebrates unity as part of the Ahl al-Sunnah wa al-Jama'ah without reducing Deoband and Barelvi labels to predetermined templates of sectarian identity.

SPIRITUAL HYBRIDITY: EXPLORING THE SUFIS OF BRITAIN.

Iqbal H. (Speaker)

Coventry University ~ Coventry ~ United Kingdom

Sufis communities in Britain have gained a great deal of attention in the post-migration settlement of large numbers of Muslims to the UK in the latter part of the 20th century particularly from South Asia (Geaves 1996). Literature has been produced in relation to Sufi brotherhoods (turuq) (Geaves 2014), authority (murshid-murid relationships) (Iqbal 2024), and identity formation (Hamid 2014) since the mid-1990's in relation to Sufism in Britain. This paper, however, will discuss the way in which Sufi communities in Britain have, and continue to, navigate the landscape of British Islam, and contextualise their spiritual teachings, in the ever-changing and complexifying context of contemporary Britain. Through the epistemological lens of practical theology, the presenter will discuss ideas pertaining to contextualisation, hybridisation, and the varying expressions of Sufism in contemporary Britain, based on qualitative research interviews and the empirical data collated therein. The presentation seeks to add nuance and complexify notions of Sufism in Britain and how, as the presenter will argue, Sufism in Britain continues to evolve and hybridise and express itself as a unique but evolving part of the Muslim community experience. Withstanding intra-religious polemic and depoliticization, the presenter will discuss the mechanisms employed by Sufi communities and individuals to express and preserve the spiritual tradition in an ever-changing Britain.

Panel description: The panel "Social Catholicism in the Southern Cone of Latin America in the 20th Century" aims to analyze the influence of social Catholicism in the countries of the Southern Cone (Chile, Argentina, Uruguay, Brazil) in the 20th century. We want to review the different ways in which social Catholicism materialized in the national Churches, analyzing its role in the historical development of these Churches and its interaction with politics in the different countries. From the influence of the encyclical Rerum Novarum (1891) through Quadragesimo anno (1931), the role of worker priests, the impact of the Second Vatican Council and liberation theology to the Catholic resistance to the last dictatorships, the idea is to compare the role and influence of the actors of social Catholicism in these predominantly Catholic countries, but with very different Church-State relations in the 20th century. In this way, the panel promises to shed light on a very important variant of Latin American Catholicism and its relations and interdependence with the political world and societies of the Southern Cone. With the idea of incorporating presentations on different periods of the 20th century, the aim is to be able to follow the historical development of social Catholicism and to take into account the political and ecclesiastical context in which its different variants were configured in the countries of the Southern Cone. In this way, we hope to be able to contribute to a better understanding of a catholic doctrine that had an important boom in the Latin American continent, but whose importance spread beyond its borders.

Papers:

CHILEAN HIERARCHY AND APOSTOLIC NUNCIATURE IN THE 1930´S AND 1940´S: POLÍTICAL AND RELIGIOUS STRATEGIES IN TIMES OF DANGER

Botto A. (Speaker)

Universidad Finis Terrae ~ Santiago ~ Chile

The objective of this paper is to show how the postulates of the Social Doctrine of the Church, established clearly in the encyclicals Rerum Novarum (1891) and Quadragesimo Anno (1931) and the so-called "social Catholicism" had enormous influence on the doctrinal conflicts that began to appear within Chilean Catholicism starting in the 1930s. These differences were manifested through numerous documents and also left innumerable testimonies. According to a deep-rooted interpretation made by Chilean historiography, these differences between Catholics would have had a marked political interest; However, this paper seeks to call that interpretation into question, insisting on the doctrinal aspects and how the different interpretations of the work and influence of Catholicism in the public space resulted not only in the political division of Catholics, by splitting Catholic youth from the monopoly of the Conservative Party, but also by raising the possibility of the existence of Catholic pluralism, very much in line with the approaches that the French philosopher Jacques Maritain was spreading, and which would have serious consequences for the supposed Catholic unity of Chileans. This presentation aims to study the phenomenon of the division of Chilean Catholics at the end of the 1930s and during the 1940s, in the light of new documents kept in the Apostolic Archives of the Vatican, incorporating the perspective of the Chilean hierarchy and the Apostolic nunciature in the face of a political-religious context in which Catholicism was threatened not only by the evident expansion of leftist thought in the country, but also by the arrival of the Popular Front to power.

JOSEPH CARDIJN, SOCIAL CATHOLICISM IN CHILE AND ARGENTINA AND ANTI-COMMUNISM

Ruderer S. (Speaker)

Pontifica Universidad Católica de Chile ~ Santiago ~ Chile

The proposed paper aims to analyze the vision of Joseph Cardijn, Belgian priest and founder of the Catholic Workers Youth (JOC), on the potential and development of social Catholicism in Chile and Argentina in the 1940s to 1960s. After World War II, Cardijn traveled several times to both countries and recorded his impressions about the need for social Catholicism and the fight against communism during the emerging Cold War. At the same time, his presence had a strong impact on the development of the JOC in both countries. Starting from Cardijn's own annotations, collected in the Cardijn archive in Brussels, which are contrasted with the local sources of the JOC in Chile and Argentina, the aim is to comparatively analyze the state of social Catholicism in Chile and Argentina, seen by a foreign, but very influential, observer. The hypothesis is that Cardijn's presence in Chile and Argentina had a great influence on the development of the JOC organization, since he provided a political frame of reference, the fight against communism, for the legitimization of the JOC, which was received in a somewhat different way by the ecclesiastical hierarchy in both countries. This different impact can help us better understand the development of social Catholicism and certain differences in the relationship between the hierarchy and progressive Catholics in both countries. Thus, new light can be shed on the fight against communism in Argentine and Chilean Catholic circles and, due to the transnational analysis, it is possible to highlight the differences and similarities between both countries. Furthermore, Cardijn's vision can be contrasted with the development of the JOC in both countries in order to reach a more balanced judgment on the importance of social Catholicism in Chile and Argentina in important decades for the history of the Catholic Church in these countries.

THE JUVENTUDE OPERÁRIA CATÓLICA (JOC) IN THE AMAZON AND NORTHEASTERN BRAZIL, 1950S-1960S

Mcdonald D. (Speaker)

Faculty of History | Latin American Centre University of Oxford ~ Oxford ~ United Kingdom

This paper considers how regional differences shaped the experience of social Catholicism in South America through an examination of the Brazilian Young Christian Workers (JOC, Juventude Operária Católica) in the Amazon and Northeastern Brazil from 1947 to the early years of Brazil's civil-military dictatorship. In the 1940s and 1950s, the Brazilian JOC grew into one of the most active and largest national branches within the international movement. The visit of Father Joseph Cardijn to the Southern Cone in 1947 helped galvanize the JOC across the region, including in Brazil. Initially, the Brazilian JOC concentrated in the swiftly industrializing center-south and south of the country in states like São Paulo, Rio de Janeiro, Minas Gerais, and Rio Grande do Sul. Over the next two decades, the JOC spread across Brazil's vast territory to areas like the Amazon and the Northeast whose economies remained dominated by agricultural exports like cotton and related industrial activities such as textile manufacturing. Here, I suggest that the JOC in the Amazon and the Northeast gave Brazilian social Catholicism a more national vision by linking emerging forms of industrial precarity in the center-south with deep-rooted agricultural export economy of the north and northeast. The spread of the movement into these regions coincided with a surge in agrarian and labor conflict in the 1950s and 1960s and brought new perspectives into the national JOC that would shape its comportment in the transnational Catholic youth workers' movement. To trace this process, this paper draws on research from archives across Brazil and from the JOCI archives at KADOC (KU Leuven) in Belgium. In doing so, it shows how experiences in Latin American regions typically excluded from the histories of one of the most emblematic lay movements associated with social Catholicism, the JOC, contributed to its global evolution.

UNIONISM IN THE EPISTOLARY OF THE BISHOP MANUEL LARRAÍN. FROM CATHOLIC UNIONS TO CATHOLIC PARTICIPATION IN UNIONS

Fernández J.I. (Speaker)

Universidad Católica del Maule ~ Talca ~ Chile

The Chilean bishop Manuel Larraín is one of the most relevant figures of the Latin American Catholic Church of the 20th century. His figure is reflected in various actions, some of which maintain their impact until today. Among the most notable actions are his intervention in favor of the freedom of Catholics to choose which political party to belong to, his essential participation in the creation of the Latin American Episcopal Council (CELAM), his episcopal role in the evolution of unionism and the delivery of Church lands to express the need for agrarian reform. This article addresses the development of his position regarding Catholic unionism in Chile. On this occasion, his epistolary, currently being edited, is used as a main source. These letters bring light from intimate reflection, at the same time, which reveal to us the evolution of its position, which ranges from the recognition of the value of the phenomenon, through the justification of Catholic unions, to the point of recognizing that the circumstances make preferable the action of Catholics within the unions to which they are affiliated.

THE USE OF RELIGIOUS SOCIOLOGY IN THE SERVICE OF PASTORAL PLANNING AND THE OVERCOMING OF UNDERDEVELOPMENT (1952-1966). MANUEL LARRAÍN AND THE KNOWLEDGE OF 'THE CONCRETE AND AUTHENTIC REALITY OF OUR WORLD'

Álvarez Sj C. (Speaker)

ITER/Universidad Alberto Hurtado PUC-Chile ~ Santiago ~ Chile

How did sociology develop in the Catholic world between 1952 and 1966? What role did Bishop Manuel Larraín play in the development of the sociology of religion in Chile? How was the sociology of religion articulated with theology in the 1960s? These are some of the questions that this contribution aims to address. The reception in Chile of the Social Doctrine of the Church and the evolution of social Catholicism, its intellectuals and spirituals, allow us to discover the role of transnational movements in the development of the social sciences within the Catholic Church. At the end of Pius XII's pontificate (1958), Latin American countries played a key role in this process, in particular through the foundation of CELAM (Conferencia Episcopal de América Latina) and the impetus given to FERES (Federación Internacional de Investigaciones Socio religiosas). The global geopolitical context, marked by the Cold War, the threat of communism and Protestantism, fundamentally influenced the development of a discipline that began to be seen, at least from Manuel Larraín's point of view, as a theological place. The present contribution, using as a basis the unpublished correspondence of Manuel Larraín, seeks to explore the relationship of the bishop of Talca with the sociology of religion, and above all, the enormous impulse he gave to it within CELAM and the Chilean Church, having an important place in the elaboration of the Pastoral Constitution Gaudium et Spes of the Vatican Council II. To this end, we will deal with the way in which the sociology of religion is conceived at the service of pastoral planning; the problem of underdevelopment and Christian sociology; François Houtart and his support for FERES; the link between socio-religious studies and theology in the drafting of Gaudium et Spes.

CHILE'S CHRISTIAN DEMOCRATIC PARTY: THE CATHOLIC CHURCH, POWER, AND DEMOCRACY

Giraudier É. (Speaker)

Franklin College, IN, United States ~ Indianapolis ~ United States of America

This proposal analyses the complex relationships between the Chilean Christian Democratic Party (Partido Democrata Cristiano, PDC), the Church and the political power. From the end of the 1940s to 1973, the Church and the Christian Democracy had parallel evolutions leading to a joint expression of their respective political views. From 1973 to 1990, while the partisan life was non-existent or highly restricted, the Church became a forefront political actor, the voice against the dictatorship. Following the return of democracy, the Christian Democratic Party became again the Church political arm, but it was competed by the right and the context was different: the Chilean society post-Pinochet was depoliticized, deconsecrated and completely entered the market economy and the era of the consumption. Few studies of Chile's PDC have examined its long-term relationship with the Catholic Church and the religious sphere. The period from the late 1950s to 2010, is unevenly documented. Some sources were destroyed during the coup d'état; others are scattered or found in unexpected places. The archives of La Unión, the daily newspaper of the bishopric of Valparaíso, for example, are in the Museo Marítimo Nacional. Diocesan and archdiocesan archives, as well as those of the congregations, are officially non-existent, having been "burnt." The study presented here is therefore based on publications by the Chilean Catholic Church, the newspaper La Unión, the Jesuit review Mensaje, government programs and Christian Democratic press (Política y Espíritu) and works (autobiographies, testimonies, training manuals). Oral and iconographic sources complete this initial collection, such as interviews with Christian Democrats, priests and bishops, as well as the archives of Radio Cooperativa and Canal 13, photographs held by the Casa Museo Frei.

LATIN AMERICAN THEOLOGY AS A BATTLEFIELD: POLITICAL-INTELLECTUAL CONTROVERSIES SURROUNDING LIBERATION THEOLOGY, 1970-1980.

Fernández M. (Speaker)

Universidad Alberto Hurtado ~ Santiago ~ Chile

From the 1960s onwards, the Catholic universe, and theology in particular, became a battlefield. The emergence of organisations of priests and nuns with a vocation for social change - inspired by the concept of revolution and the rapprochement with Marxism - in Argentina, Colombia, Peru and Chile made it clear that the relationship between Christianity and left-wing politics was a concrete form of interpretation of the orientations of the Second Vatican Council and the Medellín Conference. Parallel to this was the theological reflection that would lead to Liberation Theology. On the other hand, in most Latin American Episcopal Conferences, as well as in the institution that grouped them together, CELAM, actions were articulated that sought to stop what they considered to be a radicalisation of the clergy, going so far as to proscribe - as in the case of Christians for Socialism - its existence. At the same time, a series of theological reflections were developed with the aim of questioning the essential assumptions of Liberation Theology. In this way, and thanks to the review of original documentation from the archives of the University of Louvain, CELAM, Juan Luis Segundo and Alberto Methol Ferré archives and theological publications of continental scope, it will be possible to give an account of a debate that from the beginning went beyond the field of theology and the frontiers of the continent. Yes, since the reaction of progressive Christian organisations led to associations of global scope - such as Christians for Socialism and the Ecumenical Association of Third World Theologians - and the critique of Liberation Theology was a central part of the agenda in Rome.

Panel description: This panel explores the phenomenon of Western converts to non-Western faith traditions through the lens of (post)colonial theory, interrogating whether such conversions represent an extension of cultural colonialism or a genuine engagement with religious diversity. For the purpose of this panel, conversion is broadly defined to include both formal conversion or the adoption of faith practices without formal conversion. As Western individuals increasingly adopt spiritual practices and religious identities rooted in traditions such as Buddhism, Islam, Hinduism, Eastern Orthodoxy, and indigenous religions, questions arise about the power dynamics, cultural appropriation, and authenticity involved in these acts. Are these conversions an unintentional assertion of Western hegemony over global faith traditions, or can they signify a meaningful de-centering of Western spiritual paradigms? The panel will explore how the legacy of colonialism/Western hegemony complicates the relationship between Western converts and the communities they join, highlighting issues of representation, privilege, and economic disparity. Particular attention will be given to how Western converts reshape these traditions, whether by exoticizing them, adapting them to Western sensibilities, or perpetuating orientalist and essentialist frameworks. Furthermore, the panel examines the responses of non-Western communities to these conversions, considering both moments of solidarity and tension. By drawing on interdisciplinary approaches, this discussion seeks to illuminate the ways in which conversion intersects with broader themes of cultural exchange, appropriation, and resistance in a postcolonial world. We invite papers which take both/either a contemporary or historical focus as well as those which take a comparative approach.

Papers:

THE COMMODIFICATION OF NATIVE AMERICAN RELIGION

Dees S. (Speaker)

Iowa State University ~ Ames ~ United States of America

This paper examines the commodification of Native American religious practices and spiritual symbols in the context of global capitalism and cultural appropriation. It explores how sacred traditions, rituals, and objects from Native American cultures are often stripped of their cultural and spiritual significance to be repackaged, marketed, and consumed by non-Native audiences. From the proliferation of "shamanic workshops" and "spirit animal guides" to the sale of dreamcatchers and ceremonial smudging kits, this commodification raises critical questions about authenticity, exploitation, and the legacy of colonialism. Using a (post)colonial framework, the paper investigates the power imbalances inherent in this dynamic, where non-Native individuals and corporations profit from sacred traditions while Indigenous communities struggle to preserve their heritage and sovereignty. It further analyzes how these practices intersect with broader patterns of cultural appropriation, the erasure of Native voices, and the romanticization of Indigenous spirituality in Western imaginaries. Through case studies and analysis of contemporary cultural trends, the paper argues that the commodification of Native American religion is not merely a benign form of cultural exchange but an extension of settler colonialism, perpetuating systemic inequalities and denying Indigenous peoples the authority to define and protect their spiritual traditions. The paper concludes by considering potential pathways for decommodifying Native American religion, centering Indigenous perspectives, and fostering genuine cross-cultural understanding.

UNROLLING THE MAT: THE COLONIAL LEGACY AND COMMODIFICATION OF YOGA IN THE GLOBAL NORTH

Jain A.R. (Speaker)

Indiana University Indianapolis ~ Indianapolis ~ United States of America

This paper explores the commodification and cultural transformation of yoga in the Global North through a (post)colonial lens, analyzing how a sacred Indian tradition has been appropriated, rebranded, and commercialized in ways that obscure its spiritual and cultural origins. As yoga has become a multi-billion-dollar global industry, it has shifted from a holistic spiritual discipline rooted in Hindu, Buddhist, and Jain traditions to a secularized wellness product catering to Western consumerism. This process raises critical questions about authenticity, cultural exploitation, and the erasure of yoga's deeper philosophical and religious dimensions. Drawing on (post)colonial theory, the paper traces yoga's historical journey from colonial India, where it was selectively reinterpreted by British Orientalists, to its reintroduction to the West as a tool for physical fitness and stress relief in the 20th century. This analysis reveals how yoga's commodification perpetuates orientalist narratives, presenting it as a universal practice while sidelining its South Asian roots and the voices of its original practitioners. The paper also critiques the dynamics of privilege and power inherent in the Western yoga industry, where predominantly white practitioners and influencers often profit from a practice that many South Asians struggle to reclaim in diaspora settings. The rise of "yoga tourism" and the selective appropriation of Sanskrit terminology further exemplify how yoga's commodification reinforces global inequalities and perpetuates a neo-colonial relationship between the Global North and South.

Panel description: The Greek Bible has recently been explored widely from the point of view of its language and translation techniques; it is nowadays clear that the Septuagint deserves a place in the history of the Greek language in the Hellenistic period. In this frame, the study of Septuagint lexicography has become more and more relevant, especially thanks to the preliminary studies and the publication of the Historical and Theological Lexicon of the Septuagint (ed. by Eberhard Bons and Daniela Scialabba, in collaboration with Anna Mambelli; 4 vols., Tübingen: Mohr Siebeck, 2020-). This panel aims to bring together scholars from different ongoing European research projects that aim at placing the language of the Greek Bible in conversation with its Hellenistic context and Postclassical Greek, by exploring relevant themes and linguistic choices in an interdisciplinary framework. The issues explored by the panel include: a) Septuagint lexicography and translation techniques; b) Septuagint vocabulary in relation to the Greek world; c) The contribution of the Septuagint to the history of the Greek language; d) Current avenues in translating and studying the Septuagint in European universities.

Papers:

CONTINUITY AND PERSEVERANCE: A PHILOLOGICAL STUDY OF A KEYWORD IN THE GREEK VERSIONS OF SIRACH

Scialabba D. (Speaker)

Pontifical Biblical Institute of Rome/FSCIRE, Bologna ~ Rome ~ Italy

This paper aims to analyse four significant words of the same root used in the Greek versions of the book of Sirach: ἐνδελεχίζω, ἐνδελεχής, ἐνδελεχισμός, ἐνδελεχῶς. The approach is chiefly philological and consists in comparing the Greek texts with extant Hebrew fragments. Furthermore, the paper explores the specific use of this word group in different occurrences in LXX Sirach against the background of the translated books of the Septuagint and non-biblical Greek, inscriptions included.

THE ROOTS OF ἘΠΙΣΤΉΜΗ IN THE SEPTUAGINT AND POSTCLASSICAL GREEK

Bigoni L. (Speaker)

University of Bologna/FSCIRE, Bologna ~ Bologna ~ Italy

The concept of "episteme" has had a phenomenal impact on the intellectual lexicon of Europe and the Western world. The Greek root behind such an impactful concept is prima facie a straightforward way of speaking about knowledge, yet the nuances of what knowledge means are manyfold, and the root naturally crosses genres and eras within Greek literature and available documentary sources. This paper explores the role of the root within the Greek Bible, in conversation with extra-biblical usages, to underline the specific nuances and translation strategies of the translators when they approached the idea in different contexts. It also shows some of the results of the lexical research in preparation of the corresponding HTLS article.

Panel description: This panel explores the intersection of gender and environment. "Gender"- in our panel- would mean going beyond binary schemes unawarded in deep (Naess) and social ecology (Bookchin) and intents to make another step after the wise inputs of ecofeminists (Waren, Plumwood, Shiva) and current ecofeminist theologians. Karen Barad (2011) offers an interesting perspective on nature, a term that can be applied to organic and non-organic bodies, that performs in a queer way. The examples of the species acting as flower or animal in different frames or -at a sub-molecular level- the light as a wave or particle suggest a new perception of ontology that connects the classical view on nature (physis) referred to bodies composed somehow indistinguishably of matter and soul with the recent discoveries on identity and relationality in a physic, natural world. Christian Theology of 4th century decides to apply the term "nature" (physis/ousia) to explain some points of the mystery of relations in the Trinity and with humanity. Jesus is "from the same substance/nature/ousia", one person of two natures. This person gets embodied and this event changes the way many people perceive God and live their experience as persons and part of the nature. How can we start thinking on gendered diverse bodies from theological perspective the way we do not fall directly in anthropocentrism (as we share the matter with the rest of the nature) and morals? Which approaches can make the matter worth being cherished? And why? Beth Felker Jones (2007) and Taylor Petrey (2015) present some inspiring inputs on this topic from the resurrection perspective. This panel intents to explore such innovating paths in order to see how they can be applied to gender studies and environmental issues.

Papers:

QUEERING THE NATURAL: ECOSEXUALITY AND PLANETARY BELONGING

Abraham S. (Speaker)

Pacific School of Religion ~ Berkeley, California ~ United States of America

The "natural" is often used as a mechanism to police queer sexualities. This paper examines a new solidarity of queer sexuality and environmental activism in the work of ecosexuals. Ecosexuality is defined as an environmentally conscious sexuality that is committed to green living and extends to their romantic and/or sexual life. Anne Sprinkle and Beth Stephens write in their provocative book Assuming the Ecosexual Position: The Earth as Lover (University of Minnesota Press, 2021), ecosexuality arose in the wake of third wave, sex positive feminism. As they write in their introduction: " ...For us, ecosexuality is more of a punk- rock, queer, drag, pinup grrrl version of environmental activism rather than the New Age stereotype that often gets hurled our way. We align ourselves with the AIDS activist organization ACT UP, sex- positive feminism, ecofeminism, Fluxus performance art, and, sometimes, the hippie movement. We recognize that hippie culture was problematic, especially in terms of its habitual patriarchal treatment of women and neocolonial appropriation of Indian and Indigenous American cultures. But we also recognize that the hippie movement challenged the status quo and rebelled against capitalism, sexual repression, imperialism, war, and the destruction of the environment. Hippies embraced a collective utopian future, and we too aim to create a better society for all!" This paper critically examines the scope and limit of this new solidarity and its claims to create a better society, placing this effort in larger global movements for queer openness.

INVERTING THEOLOGICAL WAY TO THINK ON NATURE. FROM A GENESIS/ CREATION TO THE PROMISED AND IMAGINED. RESURRECTION FUTURE THAT SCOPES THE ENTIRE MATTER AND BEING

Wozna Urbanczak A. (Speaker)

Karl Franzens Universität Graz ~ Graz ~ Austria

Antonia Fitzpatrick (2017) states that the debate on the truth of human nature was made in context of the disputes on the resurrection of bodies after death starting from the Jesus bodies´ resurrection (1,15) especially in times of Peter Lombard and then Thomas from Aquin. The problem was how the body recovers its integrity after the corruption of death. The discussion will need three councils to become cleared and-apparently- accepted. This means that the individuality goes in an individuated body, not in a composed mode, nor in two pieces. These topics may have today as well a great significance, especially, in contexts of discussions on anthropology and gender studies. They are also a powerful inspiration of theological thought ontranshumanism and posthumanism. Of course, it impacts also our view on cosmology and environment. Nature is one of the most complex notions in the history of philosophy. The principal question is if what was translated from the Greek ousia/physis to Latin nature/substantia could be applied to both organic and non-organic entes (to humans and the environment) avoiding the dualist implicit anthropocentric hierarchy. From this starting point, passing through Paul and finishing in Revelation book, the bodies in nature mean different realities than some traditions have perpetuated. These give us some new inputs on the sources of the self (Taylor, Lang) that could only be recognized from the perspective of future resurrection. This paper would make a short account on the different interpretations of some traditions from the perspective of future resurrection about bodies, especially, queer bodies, in hope these could change our environmental paradigms of sustainability and ontology.

THE CATEGORY OF THE BODY IN THEOLOGICAL ANTHROPOLOGY IN THE LIGHT OF CONTEMPORARY ECOFEMINIST CRITICISM

Martínez Cano S. (Speaker)

Universidad Complutense Madrid ~ Madrid ~ Spain

Ecofeminism situates human consciousness of existence in the interdependent relationship with the rest of creation. That way, it challenges the historical and European way of approaching the identity of the person, which is centred on the awareness of taking charge of reality (X. Zubiri). For ecofeminism, the category of the bodily would be the starting point for understanding humanity, starting (first) from the experience of one's own corporeality in the world around us (women and men), and from this (second) articulating a discourse that expresses the experience in different possible languages, such as rational discourse, daily life, poetry, art, action-ethics, etc. (I. Gebara). In this paper we will delve into how ecofeminist theology challenges theological anthropology and builds through bodily experience the construction of a new discourse of the human being that is more incarnated, more inclusive and in harmony with creation. The bodily experience and its discursive diversity distances itself from the binomials soul/body and man/nature and man/woman, and calls for an understanding of humanity as a sentient and thinking corporeality that embraces the life of creation through its care. From this perspective it is possible to rethink human identity in relation to God as a historical humanity (situated, vulnerable and diverse bodies) that find in God the welcome of the Trinitarian relational movement. Therefore, the human being is imago trinitatis in that he or she is a body that freely loves other incarnate lives and reveals itself capable of allowing itself to be loved and committed to the care of these lives when it commits itself to an equitable eco-justice.

Panel description: This panel explores the transformation of religious freedom in the context of constitutional challenges in the third millennium, focusing on key issues that shape the evolving relationship between individual rights, societal interests, and legal frameworks. A central theme is the tension between personal ethical-religious beliefs and legal obligations in healthcare. This includes the question of whether religious convictions can justify refusing mandatory medical treatments aimed at protecting public health, as well as the issue of conscientious objection in medical practices. Another essential aspect is the concept of reasonable accommodation, which reflects the constitutional challenge of reconciling religious diversity within legal systems that aim to balance individual freedoms and collective norms. The advent of the algorithmic era also plays a crucial role, introducing new legal questions about the accommodation of religious rights in a technologically mediated world. While technology can exacerbate existing inequalities, it necessitates a rethinking of legal frameworks to address these new challenges and ensure the protection of religious freedoms in the digital age. At the European level, the evolving role of religion in public order is central to understanding the constitutional challenges of the third millennium. As the European Union grapples with balancing religious freedoms and state neutrality, policies that limit religious expression—such as bans on religious symbols—pose significant questions. The challenge is to accommodate religious diversity without undermining public order or secular principles while maintaining the EU's commitment to pluralism. Together, these themes are essential to understanding the transformation of religious freedom within constitutional law. They highlight the need for legal systems to adapt to protect religious rights while addressing the complexities of pluralism, technological advancements, and evolving social norms.

Papers:

ETHICAL-RELIGIOUS FACTORS AND HEALTHCARE TREATMENTS

Leone S. (Speaker)

University of Milan ~ Milan ~ Italy

The speech explores the complex interplay between ethical and religious beliefs, on the one hand, and the legal obligations surrounding healthcare treatments, on the other hand. This analysis focuses on whether a personal creed can be considered a valid and legitimate justification for refusing mandatory medical treatments designed to safeguard public health or protect the well-being of others. The discussion will address the tension between individual autonomy, freedom of belief, and the collective interests of society, examining how legal frameworks navigate these competing values.

REASONABLE ACCOMMODATION AND PLURALISM: PERSPECTIVES IN ITALIAN CONSTITUTIONAL LAW

Arconzo G. (Speaker)

University of Milan ~ Milan ~ Italy

Reasonable accommodation and religious freedom in the Italian legal system revolve around balancing individual rights with collective interests. Italian law safeguards the right to manifest one's religion, while the principle of equality ensures protection against discrimination. Courts frequently address cases where workplace or institutional rules conflict with religious practices, evaluating whether reasonable adjustments can be implemented. This presentation aims to explore how Italian law, in the context of increasingly pluralistic societies facing new challenges, seeks to reconcile societal pluralism with the realities of religious diversity through the mechanism of reasonable accommodation

THE ROLE OF RELIGION IN EUROPEAN UNION PUBLIC ORDER

Skrebo E. (Speaker)

University of Milan - Bicocca ~ Milan ~ Italy

Religion has historically played an important role in shaping public order in Europe, influencing legal frameworks, cultural norms, and social policies. This proposal aims to examine how religious traditions, values and institutions have contributed to the development of public order in the European Union, while highlighting the tensions that arise in a pluralistic and secularised context. By analysing the interplay between religious freedoms, state neutrality and social cohesion, this proposal will seek to explore key issues such as the accommodation of different faiths, the limits of religious expression and the role of religion in public life.

THE TRANSFORMATION OF EUROPE: STILL "UNITED IN DIVERSITY"? RELIGIOUS FREEDOM AND NON-DISCRIMINATION ON GROUNDS OF RELIGION BEFORE THE COURT OF JUSTICE OF THE EUROPEAN UNION

Gennusa M.E. (Speaker) ^[1] , Zicchittu P. (Speaker) ^[2]

University of Pavia ~ Pavia ~ Italy ^[1] , University of Milan-Bicocca ~ Milan ~ Italy ^[2]

The neutrality policies adopted by certain European Union member states, along with the resulting bans on wearing religious symbols, have recently led to a surge in cases requiring the Court of Justice to address issues concerning the scope and meaning of religious freedom and/or the principle of non-discrimination on religious grounds, both guaranteed by the EU Charter of Fundamental Rights. How does the Court of Justice's jurisprudence on this matter align with the EU's guiding principle of being "United in Diversity"?

CONSCIENTIOUS OBJECTION IN MEDICAL AID IN DYING: LIGHTS AND SHADOWS

Osti A. (Speaker)

University of Milan ~ Milan ~ Italy

What role does "conscience" play in medical practice? Conscience is inherently and continuously engaged in the practice of medicine, as every action performed by a physician carries moral weight. Medical practice is an intrinsically moral endeavor, rooted in the trust placed in physicians to care for individuals of intrinsic and irreplaceable value. Building on this premise, it becomes particularly important to examine the interplay between laws governing Medical Aid in Dying, the goals and virtues of medicine, and the concept of conscientious objection (both personal and institutional). Can the legal protection of conscientious objection coexist with ensuring patients' access to medical aid in dying? Moreover, do the patterns and data surrounding conscientious objection provide grounds for a critique of such laws? This inquiry seeks to navigate these pressing ethical and legal questions, exploring the delicate balance between professional conscience, patient rights, and the evolving landscape of medical ethics

NEW TECHNOLOGIES AND RELIGIOUS FREEDOM: NEW SCENARIOS OF REASONABLE ACCOMODATION?

Ragone G. (Speaker)

University of Milan ~ Milan ~ Italy

The intervention analyzes key legal precedents highlighting areas where technology reshapes the parameters of accommodation. It examines case studies on issues such as algorithms and religious bias, online worship and its recognition, and the digital surveillance of religious activities. The findings suggest that while technology can reinforce existing inequalities, it may also offer innovative solutions to enhance accommodation. This dynamic necessitates the evolution of judicial reasoning to address the complexities of technological mediation in religious freedom. The paper concludes with recommendations for judicial and legislative approaches that integrate technological awareness into the doctrine of reasonable accommodation, ensuring robust protection of religious rights in a digital age.

Panel description: The life and work of philosopher Simone Weil (1909-1943) could be characterized by a state of always being in-between. Challenging the boundaries between thought and action, philosophy and mysticism, writing and political activism, her work serves as a testament to the struggle between striving toward supernatural love and the profane needs of the material world. Born into an agnostic Jewish family and fueled by her lifelong commitment to the marginalized, she considered herself to live a life "in Christian inspiration," while nevertheless choosing to stay outside the Church. In her writings, this position is exemplified by frequent meditations on the phrase "Anathema sit," "Let them be excommunicated," and her identification with everything and everyone that shares the fate of being vilified or excluded. In her famous letters to the Dominican priest and resistance activist Joseph-Marie Perrin, she justifies her decision further by listing influences outside Christianity that—paradoxically—seem to have drawn her toward it: Greece, Egypt, India, China, and the beauty of the world, reflected in the arts and sciences. Departing from her unorthodox approach to Christianity and her position as an outsider—in her own words: "a stranger and an exile in relation to every human circle without exception"—we want to invite researchers to shed light on some of the exiled, or as of yet largely unexplored, parts of Simone Weil's work. Possible topics could include her idiosyncratic style of writing, her various influences from non-European traditions, her embrace of "heretical" Christian currents like Gnosticism, Manichaeism, or Catharism, the problematic and tragic blind spot of her willful ignorance of Judaism, but also her relationship to illness and the corporeal body, or her love of music, mathematics, poetry, or fairytales.

Papers:

THE OCCITAN GENIUS - SIMONE WEIL'S COUNTER-NARRATIVE TO MODERNITY

Lehmann S. (Speaker)

University of Vienna ~ Vienna ~ Austria

In Simone Weil's two essays on the Languedoc, written in Marseille shortly before her forced departure from France, one can sense the outlines of a vast counter-narrative to European modernity. Here, the Renaissance begins not in 14th-century Italy but in 13th-century Occitania. The idea of progress never happened, and the Middle Ages, against the claims of a power-hungry papacy, managed to preserve its best, a culture based on the pillars of beauty and grace. In my talk I will focus on two aspects which together form the main framework of Weil's vision of what was once possible but never came to pass. The first is an eclectic spirituality that combines Christian, Platonic, Orphic, Manichaean and Buddhist elements, resulting in what might be called a tragic dualism. The second is what concretises this, namely a dialectic of violence and love. Its emblematic figure is none other than the slave.

"EVERY SEPARATION IS A LINK" - READING SIMONE WEIL'S CAHIERS

Bohn C. (Speaker)

Academy of Fine Arts ~ Vienna ~ Austria

Simone Weil (1909-1943) left behind a remarkable and diverse body of work, both in terms of subject matter and form. Sharp essays published in the early 1930s in regional trade union and dissident communist journals. Texts, sketches, correspondence, and commentaries on philosophy, science, technology, ecology, politics, and religion - many of which remained unpublished during her lifetime. After Weil was forced into exile in 1940, the Cahiers - 19 handwritten notebooks, composed of scattered, unsystematic notes and readings from various philosophical and religious sources as well as mathematical formulae - became the primary medium of articulation. My presentation will focus on the paratactic mode of writing of the Cahiers, which juxtaposes elements next to each other, allowing contradictions to emerge in-between, without reconciling them. The fragmentary and unresolved form of the notebooks is undoubtedly tied to experiences of alienation and exile. However, touching on two central concepts, "metaxu" and "readings" (lecture), I would argue that it is also a deliberate experiment in its own right, reflecting what Weil, from her early to her late writings, is consistently oriented towards: modes of non-violent, mutual reference - of coexistence that allows for difference.

READING FROM A DISTANCE: SIMONE WEIL AND THE OUTSIDER'S PERSPECTIVE

Sojer T. (Speaker)

University of Erfurt ~ Erfurt ~ Germany

Simone Weil integrates the concept of reading with the perspective of the outsider, portraying it as a radical act of attentiveness and openness intrinsic to those who dwell beyond societal and ideological boundaries. For Weil, reading transcends mere symbol interpretation; it becomes an act of self-effacement, a patient awaiting of truth in its unfolding. The outsider, free from conventional constraints, exemplifies this posture of unclouded receptivity. Through "non-reading"—a conscious renunciation of immediate interpretation—the outsider embodies a spiritual freedom unbound by predefined structures of meaning. In Weil's vision, reading becomes an ethical practice mediating the dual imperative of distance from worldly illusions and intimacy with truth. It is the outsider alone, unburdened by interpretation, who discerns the world's depth with clarity.

POLITICS OF ENERVATION - POETICS OF EXILE: WRITING OUTSIDE THE BOX AND STAYING WITH THE TROUBLE

Walther M. (Speaker)

Simone Weil Denkkollektiv ~ Leipzig ~ Germany

Drawing lines of flight from my recent research on Kathy Acker and my attempt to discuss Acker's writing and publishing practices in the light of what I call a politics and poetics of enervation, with regard to its affective, bodily dimensions, and (re-)reading the texts of Simone Weil with an observation in mind that I made during the last years of my research—as well in academic as in non-academic, artistic circles—that Weil's writing is "so fascinating," but also "so enervating" or "so hard to access," I'd like to present some thoughts on what I (heuristically) would call a writing outside the box as a practice of staying with the trouble (as a political strategy borrowed from Donna Haraway). Writing neither in line with the market nor in line with specifically established traditions means staying and situating oneself outside a certain politics of legibility. But by staying outside, not only old forms and traditions of reading and writing are being contested, but new ways and spaces of reading and writing are created or invented. By a) questioning in very practical terms how to read authors (Acker, Weil, but also Bataille and many more) who unnerve 'us' and tax 'our' patience (meaning contesting our ways and practices of reading) and b) by questioning the poetics as politics of such a writing, I will present some propositions that might help us staying and not fleeing the trouble (reading as dialogue: something Shulamit Bruckstein calls "Talmudic reading"; reading as a collective practice: something easily achieved in creating reading circles; reading as a bodily rather than (exclusively) cognitive/intellectual practice, like Trinh Minh-ha or Paul Preciado put it…).

Panel description: The teaching of churches on the content of their beliefs (doctrine) and the moral behavior considered fitting for their members (ethics) has developed over time, and still develops. To some, this is a given, whereas to other the notion of 'change in teaching' is contentious. The purpose of this session is to unite scholars interested the fundamental notion of the development of doctrine, including ethics. There are several angles from which the question of development can be studied. Historically, it could be argued that some teachings and practices do change. When they do, the question remains how a tradition accounts for it. In systematic theology, contributions might theorize what hermeneutics can be recognized in the development of teaching - for example by analyzing accounts such as those of Newman or recently Seewald 'Theories of Doctrinal Development'. In the field of moral theology/ethics, the question of development can touch upon neuralgic issues, specifically considering human sexuality. Here too, we invite speakers to explore fundamental questions such as human dignity, the function of penal law, or natural law. How has the content or use of these notions shifted, and what has this contributed to the development of ethical teaching and practice? Possible paper subjects include, but are not limited to: methods to study the development of (ethical) teaching, analysis of the dynamics of previous changes in teachings of churches, the role of theology in facilitating development, the appropriation of new ideas such as human dignity by theology, the use of traditional ethical categories for new topics such as climate change, reflection on 'silent' reversals in pastoral practices, ecclesiological processes of discerning future developments etc.

Papers:

FIDUCIA SUPPLICANS AS A LITMUS TEST FOR DEVELOPMENT?

Ten Klooster A. (Speaker)

Tilburg University ~ Tilburg ~ Netherlands

Newman's famous 'Essay on the Development of Christian Doctrine' contains several markers for distinguishing authentic development from corruption. Although apparently clear, there are difficulties both in theory and in practice. To Newman, the question of development is one of ecclesiology, and is considered retrospectively: is the church that professes this 'developed' idea still the same, and can we understand what happened before in that light? Development is then something that happens to the church, rather than something that is done by theology. In my paper, I argue that theology in the catholic tradition has both a conservative and constructive task, and that the magisterium goes back and forth between stressing either one. The conservative task means it preserves what is good, also in what is apparently new. Pope Francis emphasizes the constructive task of theology: on a pastoral level, in forming consciences, but also in a systematic fashion, to respond to the challenges of this time. Fiducia Supplicans puts the coordination of these tasks to the test. Is it possible to offer a constructive evaluation of homosexual relationships while conserving traditional teaching on marriage? The instruction seems to assume it, but there are many blanks still left to fill in for theology. In this paper, I also give some first indications of what that might look like.

THE CONCEPT OF INTRINSIC EVIL AND THE DEVELOPMENT OF MORAL DOCTRINE

Polgar N. (Speaker)

KU Leuven ~ Leuven ~ Belgium

The concept of intrinsic evil has undergone a renaissance in the official moral teaching of the Catholic Church in the second half of the twentieth century and became one of its pillars. Used for centuries almost exclusively in relation to moral judgements on issues in sexual ethics (masturbation, homosexual acts, contraception, etc.), its modern rendition has expanded its scope so that it can now seemingly be used in relation to social ethics (genocide, slavery, deportation, etc.) and politics (i.e., the U.S. bishops' instructions on how to vote) as well. That alone justifies analysing it as a case study in the development of moral doctrine. However, such an analysis brings forth additional questions related to the issue of the development of moral doctrine. Namely, as one ponders over the various meanings of notions contained in the typical definition of intrinsically evil acts as those acts that are always evil (bad? wrong?) on the basis of their object, no matter the intention or circumstances, one will become aware that the moral doctrine might be currently operating with two or more concepts of intrinsic evil with no indication of which is/are normative. This problem is further exacerbated by the role of tradition in its genealogy, which complicates a simple appeal to tradition in order to resolve it and necessitates a more nuanced understanding of tradition as the central notion within any discussion on the development of (moral) doctrine.

DEVELOPMENT OF DOCTRINE AS INTELLIGENT REPETITION: ON THE CHALLENGES OF SAMENESS AND DIFFERENCE

Carpenter A.M. (Speaker)

St. Louis University ~ St. Louis ~ United States of America

therefore how its affirmation or deformation might be judged: doctrine is a matter of intelligence and not of appearance, and so doctrine's development is fundamentally a matter of intelligent coherence. But it is easy to confuse one for the other. For example, in the Catholic struggle to "hold true" to Catholic teaching on matters of gender and sexuality, a genuine point of confusion emerges: confusion over whether every resistance to "new" moral positions is the same as any other. Confusion, too, over just how new these moral positions are, including the Catholic Church's own, since historically the Catholic Church has not had to clarify its morality in these matters in this way in the past. This paper responds by specifying the development of doctrine as an "intelligent repetition." It adapts both Bernard Lonergan and Maurice Blondel in order to comment anew on John Henry Newman's original claim that such development occurs at all. The argument is about what intelligence is and therefore what it would mean to repeat it in history. It uses the example of Lonergan's own expansion of metaphysics to account for statistical probabilities to "test" its case for the difference between intelligent repetition and mere refusal to change. It offers "intelligent repetition" as one way among others to begin disambiguating the larger problems facing modern Christian traditions who have to make sense of their own, confusing confluences of internal coherence and historical change.

Panel description: The planned panel is dedicated to the question of truth as a central challenge in the context of interreligious hermeneutics and is limited to the Islamic, Protestant and Catholic perspectives. Dealing with the question of truth from these three confessional traditions offers a concentrated basis for developing hermeneutical approaches in a targeted manner and critically scrutinising the significance of interreligious encounters in plural societies. The increasing religious diversity and the practice of interreligious dialogue show that a sound hermeneutical basis is lacking in order to systematically analyse the complexity and depth of the encounters between these three traditions. The panel aims to promote theoretical and methodological innovations specific to the dialogue between Islamic, Protestant and Catholic traditions. By involving leading experts from these perspectives, the partel will develop systematic approaches to the question of truth and develop new approaches to the interpretation of religious texts and traditions. The interdisciplinary exchange is intended to provide innovative impulses that not only advance the academic discussion, but also offer practical orientation for the dialogue between these three religions. The focus is on central questions such as: - How is the question of truth negotiated in the three religious traditions, and what role do normative sources play? - What methodological challenges arise from different truth claims and how can they be hermeneutically justified? - Which theological approaches promote a coherent interpretation in pluralistic societies? - How can religious communities promote the recognition of other beliefs and practices? - To what extent must concepts of salvation be critically reflected upon in order to develop a theology of recognition?

Papers:

THE QUESTION OF TRUTH FROM A PROTESTANT PERSPECTIVE

Danz C. (Speaker)

Institute for Systematic Theology and Religious Studies, University of Vienna ~ Vienna ~ Austria

The question of the truth of religion and religions is very presuppositional. It is part of a long tradition in which religion and truth have been linked together. But what can the truth of religion actually mean and how does the truth of other religions actually appear in one's own religion? The lecture elaborates the thesis that the various cultural fields each have their own conditions of truth-speaking, which cannot be reduced to a superordinate (theoretical-objective) concept of truth. If we take up this understanding of truth in the sense of truth-speaking, then we must first clarify the conditions for the success of religious truth-speaking and then ask what this means for interreligious hermeneutics. This shows that the various historical religions function very differently and have each developed their own conditions for speaking the truth, which stand side by side. The task of interreligious hermeneutics would then be to open up the different concepts of truth-speaking in the various religions in such a way that their specificity and absoluteness is preserved.

AL-ḤAQQ AND AL-ḤAQĪQA: AN ANALYTICAL AND THEOLOGICAL STUDY OF TRUTH AND REALITY IN ISLAMIC THOUGHT

Kurt T. (Speaker)

Institute for Islamic Theological Studies, University of Vienna ~ Vienna ~ Austria

This study investigates the central Islamic concepts of al-ḥaqq (truth) and al-ḥaqīqa (reality), focusing primarily on their theological and textual significance in the Qur'ān while integrating perspectives from Islamic thought. The term al-ḥaqq encompasses a rich semantic range, including truth, reality, rightness, and divine necessity. Its repeated invocation in the Qur'ān not only describes divine attributes but also establishes a foundational framework for understanding existence, human purpose, and ultimate reality. The study begins with a philological analysis of al-ḥaqq within the Qur'an, exploring its contextual meanings and its role in articulating God's sovereignty, justice, and guidance. This textual approach is complemented by an inquiry into the theological implications of al-ḥaqq, particularly how it informs Islamic cosmology and eschatology. The research also reflects on the question of truth in interreligious and hermeneutical contexts, examining how al-ḥaqq can serve as a bridge for understanding across traditions. While acknowledging mystical dimensions of al-ḥaqq as articulated in later Islamic thought, including Sufi metaphysics, the focus remains on the Qur'anic portrayal as the epistemic and ontological cornerstone of Islamic theology. This study thus situates al-ḥaqq and al-ḥaqīqa as central to both divine revelation and human comprehension.

Panel description: The study of Qur'anic translations, which is part of the broader field of Qur'anic studies, can be approached from a number of different perspectives. These include an examination of the role of translation in communities of believers and non-believers, an analysis of the political and economic relevance of translations, an investigation into the dissemination of a specific form of Islamic knowledge, an evaluation of Qur'anic rhetoric, and an assessment of the purpose of translation itself. In this panel, however, we will focus on the phenomenon of translating translations without any chronological or geographical limitations. Our aim is to understand the extent to which this phenomenon has spread throughout history and to identify the ways in which translators have influenced each other in their choices and methodology over time. A textual analysis of both partial and complete translations reveals that some of the translations frequently presented as direct translations from the Arabic text actually rely on other, earlier translations. Some translations are merely influenced by past works, while others are exact translations of them. Their analysis and understanding of the level of influence of past works makes it possible to highlight particular issues related to the translators and their texts. These include whether or not the translators know the Arabic language and, therefore, the philological reliability of the work in translation; the prevalence of individual translations in a specific historical period; and the tracing of a genealogy - or a genealogy hypothesis - of the translations. The aim of the panel is to investigate the phenomenon of translating translations in the field of Qur'anic studies, as well as the intertextual influences among the various translations. This examination is intended to elucidate the dissemination of this translanguaging choice and its ramifications, with a view to providing insights into the processes involved.

Papers:

TWO NINETEENTH-CENTURY ITALIAN TRANSLATIONS OF THE QUR'AN AND THEIR READERS. FRANCESCO DE' BARDI (1846) AND VICENZO CALZA (1847)

Stella F. (Speaker)

Centro Studi Interreligiosi della Pontificia Università Gregoriana ~ Rome ~ Italy

This paper aims to focus on two Italian translations published in a very narrow time span, between 1846 and 1847, and both dependent on other translations. The first of the two was published by the world literature scholar Filippo De Bardi as a part of his Storia della letteratura araba sotto il califfato (1846). This is a kind of summary of each sura of the Qur'an that was translated into Italian from Ludovico Marracci's Latin version (1698) and George Sale's English translation (1734). The second translation I will discuss during the talk is that of the Pontifical consul in Algiers Vincenzo Calza and published with the title: Il Corano. Versione italiana del Cav. Commend. Vincenzo Calza, console generale pontificio in Algeri. Con commenti, ed una notizia biografica di Maometto (1847). This is a complete translation of the Qur'an into Italian dependent on Albert Kazimirski's second revised and corrected version of Le Koran (1841). The talk will discuss the historical context, the features of both works and the reception. Although they were not works of great scholarly value, they contributed to the dissemination of knowledge about Islam and the content of the Qur'an in Pre-Unitarian Italy and beyond, finding interested readers among historians, scholars of literature, a general educated audience and, at times, even in the Holy Office.

FROM SAVARY (1783) TO PANZERI (1882): TRANSLATING TRANSLATIONS IN POST-UNIFICATION ITALY. A TEXTUAL ANALYSIS.

Badini F. (Speaker)

FSCIRE ~ Palermo ~ Italy

One of the most relevant example of translating translations in the field of the Italian translation of the Qur'an after the declaration of the unity of Italy (1861) is the one published anonymously by the Milanese typographer Giovanni Panzeri, in 1882. The translation is presented with the title: "Il Corano. Nuova traduzione italiana dall'arabo con note dei migliori commentatori orientali preceduto dalla leggenda di Maometto e dal Sommario della Religione Turca". In this paper I will focus on the "Nuova traduzione italiana dall'arabo", demonstrating the total falsity of this claim. Through a literal and close comparison between Panzeri's Qur'an and Savary's (1783), it becomes evident how the Italian version is a translation of the French one, and how the Arabic text plays no direct role in the translation published by Panzeri.

MUHAMMAD ASAD AND HIS FIRST EDITION OF "THE MESSAGE OF THE QUR'AN" (1964): A NEGLECTED PAGE OF A WELL-KNOWN STORY

Yakubovych M. (Speaker)

University of Freiburg ~ Freiburg ~ Germany

The Message of the Qur'an by the famous 20th-century Muslim thinker Muhammad Asad (Leopold Weiss) is one of the most popular Qur'an interpretations in both East and West. Although his 1980 full translation has been studied in detail, the first version of this work remains little more than a bibliographical reference. Influenced by previous works in this genre (Muhammad Ali, Yusuf Ali and Marmaduke Pickthall), a partial translation published in 1964 covering surahs 1-9, it became controversial after it received harsh criticism from the Muslim World League and many other religious groups and circles. This study comprises the first attempt to examine this neglected text, comparing it with the complete 1980 edition so as to shed light on several important questions: what role did Asad's 1964 translation play in Muslim translational discourse in the early 1960s; how does it reflect the evolution of his thought; and finally, what were the real issues underlying the debates and controversy that surrounded this significant work.

Panel description: This panel is part of a discussion in philosophy of religion, Marxist religious studies and theology. Discussed are some issues, which have special relevance for the reciprocal understanding of European and Chinese academics in the mentioned academic fields, who are interested in the question, how religious diversity in the public sphere of the respective societies is considered, understood and respected - from the inside and from the outside. From an European perspective, questions are raised on the recent sinicisation of religions and religious diversity in China, including also the role of transnational identities among global religions and faith traditions. From a Chinese perspecitve, question are raised about the European interpretation of the human right of freedom of religion, including hinting to the fact, that European societies are weak and even self-destructive in respect to forms of politically ambitious religious fundamentalism. These and more question will be discussed in the Panel. Papers are welcome, which are adressing these topics and have an expertise on issues of religious diversity in the public sphere which relates direct or indirectly the discourses in Europa and China.

Papers:

SINICIZATION OF RELIGION AND RELIGIOUS DIVERSITY IN CHINA: A PHILOSOPHICAL PERSPECTIVE

Zhang X. (Speaker)

Institute for Marxist Religious Studies in New Era, Hangzhou City University ~ Hangzhou ~ China

Sinicization of religions is the highest principle guiding China's approach to religious issues and church-state relations today. It is also one of the most frequently discussed and misunderstood principles in the international community. This paper seeks to explain the essence, connotations, and practical manifestations of Sinicization of religions by drawing on the dialectical principle of "the one and the many" in Chinese philosophy. It is an attempt to construct an international narrative of Sinicization of religions, aiming to provide a foundation for dialogue between Chinese and Western scholars on this topic.

DIVERSITY AND THE RIGHT TO CHANGE RELIGION

Zovko J. (Speaker)

University of Zadar ~ Zadar ~ Croatia

Diversity is one of the fundamental determinants of a liberal society and is often emphasized in philosophical and political discourse as a characteristic of a liberal society. In our presentation, we want to show that respect for diversity is indispensable but not sufficient to respect human dignity. A higher level of sensitivity is needed to respect the right to change religion, as well as the right not to belong to any religious community, which includes the right to be agnostic and atheist. This provision has not even been thoroughly elaborated in the EU, because according to the EU Charter of Fundamental Rights (2000), Article 10, everyone has the right to freedom of thought, conscience and religion. This right includes freedom to change his religion or belief and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in worship, teaching, practice and observance. In most Islamic states, there is a right to religious minorities and to respect for diversity, but conversion from Islam to other religions is strictly prohibited. In my opinion, this model is unacceptable from the point of view of respect for human rights. In my contribution, I would like to use the example of European states with a predominantly Islamic population, Albania, Bosnia and Herzegovina and Kosovo, to show that these states are a good paradigm for respecting diversity, which also includes the right to change religion.

FREEDOM OF RELIGION - A BASIC HUMAN RIGHT IN THE POLITICAL AND RELIGIOUS REALITIES IN EUROPE AND CHINA. DISCUSSION OF SOME PROBLEMS

Grosshans H. (Speaker)

Faculty of Protestant Theology, University of Münster ~ Münster ~ Germany

Human rights are understood differently in China and Europe. After showing these differences, the paper will develop the profile of human rights in European understanding with reference to freedom of religion. Then it will be shown, that this European understanding of freedom of religion also has limits, especially concerning political forms of religious fundamentalism, which are fighting European liberalism. But the paper also will show, how the core of the European understanding of freedom of religion is of interest not only in Europe, but also in China, especially in respect to religious diversity.

Panel description: This panel seeks to explore the complex dynamics of religious transformation from the late 19th century to the 1960s through the concept of "(self)reinvention". The panel examines how religions adapted —or resisted adapting— to the challenges of modernity, balancing continuity and change, tradition and innovation, in ways that not only shaped their doctrines and institutions, but also wider society. While the fraught relationship between religion and modernity has been extensively studied, this panel seeks to advance the historiographical debate by privileging two under-explored perspectives: gender and inter-confessionalism. This double perspective will allow researchers to examine how restructured confessional discourses, institutions and practices (have) exercised their transformative influence in modern societies. Topics of interest include (but are not limited to): • Gendered, Historical and inter-religious dimensions of religious reinvention • Processes of negotiation of tradition and modernity within different religions • The socio-political and cultural forces shaping the renewal of religious practices and beliefs in particular historical periods and phenomena (imperialism, colonialism, Cold War, fascism, communism, humanitarianism). • The influence of reshaped religious discourses and/or institutions on social phenomena Please submit an abstract, a short bibliography and a brief bio to Dominika.Gruziel@eui.eu & natalia.nunezbargueno@kuleuven.be by the 4th of April. We welcome proposals that engage with these themes through diverse historical methodologies. To ensure a broad and inclusive discussion, we are particularly interested in contributions on Islam, Eastern Orthodoxy and Judaism. The panel organizers intend to publish selected contributions as part of a special issue, offering a coherent and impactful exploration of how religion negotiated its role in modern societies across different contexts.

Papers:

UNDOING THE EMPIRES' BORDERS ONE POOR AT A TIME: CATHOLIC WELFARE ASSOCIATIONS IN THE BORDERLANDS OF THE LATE GERMAN STATE AND HABSBURG AUSTRIA

Gruziel D. (Speaker)

European University Institute ~ Florence ~ Italy

The presentation discusses how early twentieth-century Roman Catholic charitable associations grappled with the threat of becoming obsolete in the emerging sector of modern social assistance. It zooms in on a specific example of the self-reforms of two pious associations for lay women active on the fringes of the late German empire and Habsburg monarchy: the Associations of Saint Vincent de Paul in the Province of Posen and the Sodalities of the Blessed Virgin Mary in Galicia. The selected charitable practices are located in the background of two contending bordering projects: the empires' efforts to maintain their political frontiers and the Polish population's aspiration to achieve its own nation-state through the imperial borders' redrawing. The talk argues that the women's charitable associations managed to secure their influence in the field of social assistance by introducing new categories of welfare recipients, which were crafted in reference to the ongoing territorial disputes in both contested borderland regions. The research mobilises conceptual insights from religious history, welfare history, and border studies.

"OUR NEW CONGREGATION." EVANGELICAL-LUTHERAN DEACONESS INSTITUTES ASSUMING EXPERTISE IN MENTAL AND PHYSICAL DISABILITIES IN FINLAND IN THE EARLY 20TH CENTURY

Markkola P. (Speaker)

Tampere University ~ Tampere ~ Finland

Finland gained independence in 1917 and suffered from a short but brutal Civil War between the reds (socialists) and the whites (government troops) in 1918. The Evangelical-Lutheran Church of Finland supported the white winners of the war. At the same time, deaconess institutes tried to find ways to solve tensions between the social classes, and to find new societal relevance in their long tradition of social care among the poor and the suffering. One innovative path was found in the care of mentally and physically disabled children and adults. People with disabilities were seen as a new congregation, or a novel mission field, neglected by private and public providers of care. Asylums were established, and some deaconesses were sent to excursions to acquaintance with institutional care in Germany and the Nordic countries. This process can be conceptualized as a transformation in which deaconess institutes met the challenges of modernity by assuming a new position as leading experts in disabilities.

TAMING ASSOCIATIONAL CULTURE. MUSLIM, CATHOLIC AND ORTHODOX AGENTS AND THE POLITICS OF VOLUNTEERING IN INTERWAR YUGOSLAVIA

Giomi F. (Speaker)

CNRS, CETOBaC ~ Paris ~ France

The proliferation of voluntary associations, a phenomenon that has shaped Western societies since the late XVIII century, has traditionally been associated with a male, bourgeois, and liberal-minded political culture. However, as we delve into the early XX century, particularly the interwar years, this assumption becomes increasingly nuanced, as various political forces sought to harness volunteerism to advance diverse political agendas. This paper, utilizing the First Yugoslavia as a case study, examines how distinct religious groups and institutions, notably those associated with the Catholic Church, the Orthodox Church, and the Islamic community of Bosnia/Yugoslavia, endeavored to appropriate volunteering to stimulate religious revival in a rapidly changing environment. Drawing from my ongoing research on various religion-based voluntary associations (e.g., Orao, Orel, Krizari, Hikjmet, El-Hidaje), my objectives are threefold: firstly, to elucidate the processes of mimicry and competition between different religious organizations; secondly, to highlight the significance of transnational borrowings, involving both Western and Eastern Europe, as well as the Middle East; and thirdly, to explore how various religious agents employed volunteering as a strategy to navigate Yugoslav religious policies, counter the perceived secularization of society, and respond to the emergence of a-religious or anti-religious movements such as socialism, communism, and feminism.

CHANGING WOMEN'S ROLE IN POST-IMPERIAL ORTHODOX CONTEXTS IN INTERWAR AND POST-WORLD WAR TWO ROMANIA

Biliuta I. (Speaker)

Babeş-Bolyai University and Central European University ~ Babeş-Bolyai ~ Romania

(work in process)

"RENEWING THE FACE OF THE EARTH" THE GLOBAL WORK OF CATHOLIC LAY WOMEN IN CATHOLIC NGOS (1945-1962).

Núñez Bargueño N. (Speaker)

KU Leuven ~ Brussels ~ Belgium

This presentation explores the pivotal role of Catholic lay women in shaping religious reinvention and social change during the post-war period (1945-1962). Focusing on the World Union of Catholic Women's Organisations (WUCWO), it examines the transformative impact of their global apostolic work on both the Church and broader society. The international activities of the WUCWO in the 1950s underscore the significance of gender and interfaith perspectives in understanding religious reinvention and its broader societal impact. Drawing on historical approaches to religious reinvention, this study analyses how these lay women navigated the tensions between tradition and modernity, reinterpreting Catholic doctrine to address pressing global challenges such as decolonization, Cold War politics, developmentalism, and interreligious dialogue. By framing their efforts as an embodiment of the Church's mission to "renew the face of the Earth" (Psalm 104:30), Catholic lay women acted as transnational experts, redefining notions of human dignity, the laity, and the role of women in society and within ecclesial communities. Their global apostolate in international organizations, including the United Nations and its agencies, fostered spaces for cross-confessional encounters, contributing to the gradual emergence of an ecumenical idea of sorority. This presentation highlights how these women not only reinforced but also reimagined the role of women in late modern societies and Catholicism, paving the way for the social and religious transformations of the 1960s, including the Second Vatican Council.

GENDER AND LITURGY: THE TRANSFORMATION OF CATHOLIC LITURGICAL PRAXIS IN THE 20TH CENTURY

Werner Y.M. (Speaker)

Lund University ~ Lund ~ Sweden

Liturgical life in today's Catholic Church in the Western world is dominated by women, although the priesthood remains reserved for men. Conservative critics speak of a feminization of worship life, which is said to be a consequence of the liturgical reform implemented after the Second Vatican Council in the 1960s. But the liturgical movement centred in German-speaking Central Europe which was the source of inspiration for this reform went in a completely different direction. This movement started as a liturgical public education project within the Benedictine order but developed after the First World War into a liturgical reform movement. The movement gained traction in academic youth circles, and although women also joined. it was primarily a men's movement with the cape directed against the custom applied especially by women to perform private devotions in connection with the service. Its purpose was to contribute to a more active lay participation in worship life. The liturgical activism became a way of engaging the male youth in church life but also a means of awakening vocations to the priesthood. A similar development emerged within the Protestant High Church, where the Catholic-inspired ritualization of the worship life came to function as a bulwark against the demand for female priests. In my planned contribution, I will analyse this process of liturgical transformation. Using examples from the Catholic diaspora Catholicism of the Nordic countries and the Swedish Protestant High Church, I will show which expressions it could take and how this reflects the relationship between religion and gender.

Panel description: Introduction: The partnership between the Al-Azhar Observatory for Combating Extremism and the IDEO Institute of Dominican Fathers for Eastern Studies in Egypt presents a unique opportunity to foster dialogue and understanding between Muslim and Christian communities. By sharing their experiences and insights, these institutions aim to address the cultural and religious challenges that Muslims face in Europe today. This proposal focuses on how the collaboration between these two organizations can contribute to resolving these issues, particularly in the context of European society. Main Topic: The core discussion revolves around the roles that Al-Azhar Observatory and IDEO Institute can play in enhancing the social and religious integration of Muslim communities within Europe. The cooperation between these two institutions is intended to improve interfaith understanding and encourage cultural exchanges that embrace diversity, helping both Muslim and Christian communities live in harmony. Research Areas: The Social and Cultural Role of Al-Azhar Observatory and IDEO Institute: • Al-Azhar Observatory: This section explores how Al-Azhar Observatory addresses the religious and cultural challenges facing Muslims in Egypt and beyond. It also looks at how these experiences can be shared with Muslims in Europe, helping them better navigate their place within European society. • IDEO Institute: Through its involvement in interfaith dialogues, the IDEO Institute has worked to enhance the good relationships between Muslim and Christians. This part discusses the role of the Institute in promoting cooperation between religious groups and its potential impact on fostering cultural understanding in Europe.

Papers:

MUSLIM COMMUNITIES IN EUROPE; COLLABORATION BETWEEN AL-AZHAR OBSERVATORY AND IDEO INSTITUTE

Raslan O. (Speaker)

Al-Azhar Observatory ~ Cairo ~ Egypt

The Al-Azhar Observatory for Combating Extremism collaborates with the IDEO Institute to address challenges for Muslim communities in Europe and beyond to promote interfaith relations. This partnership aims to enhance the integration of Muslims and Christians in diverse European societies. Key areas of focus 1- Social and cultural roles - Al-Azhar Observatory: Al-Azhar provides guidance to Muslims on coexistence and cultural barriers, leveraging its experience against extremism. - IDEO Institute: It fosters interfaith dialogue, establishing trust and cooperation between Christians and Muslims as a model for cultural understanding. 2- Challenges in Europe - Cultural diversity: Muslims strive to maintain identity amidst diverse religious populations. - Religious freedom: Both institutions work to safeguard the rights of Muslims and minorities in practicing their faith. - Discrimination: Joint efforts are required to overcome social and legal challenges like mosque construction opposition and workplace discrimination. 3- Role of youth - Young Muslims and Christians should collaborate through interfaith dialogue and cultural projects to promote a unified European identity. - Educational programs can equip youth with skills to value and respect cultural differences. 4- Proposed solutions - Reform laws to protect religious practices - Advocate for policies supporting Muslim women's public roles and beliefs - Address unemployment, discrimination, and educational disparities to enhance social integration Conclusion Al Azhar and IDEO, through shared values, can collaboratively tackle cultural and religious challenges in Europe. Their partnership, emphasizing education, advocacy, and dialogue, seeks to cultivate mutual understanding for the benefit of both Muslim and Christian communities.

HUMAN FRATERNITY DOCUMENT: A GLOBAL CALL FOR PEACE AND COEXISTENCE

Abdelhady S. (Speaker)

Azhar Observatory ~ Cairo ~ Egypt

On February 4, 2019, Pope Francis and Grand Imam Ahmad Al-Tayyeb signed the "Human Fraternity for World Peace and Living Together" document in Abu Dhabi, marking a significant milestone in interreligious dialogue. This declaration is a global call to promote peace and fraternity, as these values are inherent to human nature and should replace the culture of war. The Document underscores essential principles such as justice, inclusion, and the defense of rights and freedoms as foundations for peace. It expresses concern for environmental issues and calls for the eradication of slavery in all forms, while highlighting the positive roles of youth and women in fostering fraternity. It acknowledges the strong ties between Christians and Muslims, encouraging other religious institutions to follow same path. Inspired by divine values and historical precedents like the Constitution of Medina, the Document aims to address contemporary challenges posed by violence and exclusion rooted in religious differences, and advocates for a new era where religions contribute solutions to humanity's problems. Core Principles of the Document The Document calls for mutual understanding among all people, and that religion should not be a source of conflict but rather a means of support and salvation. The signatories hope to awaken consciences towards key values of peace and mercy, ensuring future generations can live free from war. Moreover, the document emphasizes freedom of belief and expression as key rights while rejecting discrimination based on religion or culture. The Document promotes the concept of full citizenship to combat feelings of isolation. It has been recognized for its ethical and humanitarian impact, establishing February 4 as the International Day of Human Fraternity by the United Nations.

Panel description: Modern democracies are undergoing unparalleled times. The war in Ukraine, October 7th 2023 and the conflict in Gaza, acted as a stress test for democratic societies, giving rise to political and economic uncertainty, and to decline of public trust. Emergency challenges significantly affected the exercise of fundamental rights, whose protection is grounded in constitutional, supranational and international provisions. The panel aims to examine the interaction between emergency law and religious freedom during conflicts in the European landscape (and beyond). The focus will be on the impact of the emergency rules and policies on religious freedom and their implications for minority groups. As research has shown, emergencies negatively impact the collective dimension of religious freedom, exacerbating the complex dynamics between religious majorities and minorities. Furthermore, this panel aims to investigate the impact of emergency rules as linked to conflicts on rights of religious minorities and rising discriminations and prejudices against religious groups in times of crisis. Finally, it aims to address future scenarios in Europe (and beyond) for managing religious diversity and implementing the principles of equality and non-discrimination, with a view to enhancing inclusive and anti-discriminatory public policies, and reconciling the protection and promotion of minority groups with the public interest to guarantee public health, security and sustainability. The panel is open to contributions from different disciplines in a comparative and/or single case perspective. Keywords: Emergency Rules, Conflicts, Religious Freedom, Religious Minorities

Papers:

DECOLONIZATION EMERGENCY: UKRAINE'S LEGISLATION BANNING THE RUSSIAN ORTHODOX CHURCH AND AFFILIATED RELIGIOUS ORGANIZATIONS

Vovk D. (Speaker)

visiting associate professor at Benjamin N. Cardozo School of Law - Yeshiva University / associate professor at Yaroslav the Wise National Law University in Ukraine ~ New York ~ United States of America

Vovk will explore Ukraine's recent law banning the Russian Orthodox Church (ROC) and affiliated religious organizations for the ROC's role in the Russian aggression against Ukraine. He will explain that while this legislation is framed as a national security measure its actual goal is to restructure Ukraine's religious landscape in order to ensure what president Zelensky called "spiritual liberation" of Ukrainians from Russia and its imperialistic claims over Ukraine (similarly to Ukraine's legislation eliminating Russian or Russian-speaking culture and history from Ukraine's public space). Then, Vovk will assess to what extent this decolonization framework applied to a religious group fits international standards of religious freedom.

MATERIALIZING DIFFERENCE: THE AFFIRMATION OF TWO RIVAL ORTHODOX CHURCH IDENTITIES IN UKRAINE FROM A MATERIAL RELIGIOUS PERSPECTIVE

Stoeckl K. (Speaker)

full professor of sociology at the Department of Political Science at Luiss, Rome, Italy ~ Rome ~ Italy

Focusing on the rivalry between the Orthodox Church of Ukraine (OCU) and the Ukrainian Orthodox Church (UOC), this paper examines how symbols, objects, and practices—such as the Holy Chrism, Antimension, liturgical language, venerable saints and church calendars—serve as active agents in constructing and contesting communal and national identities in the context of Ukraine's defensive war against Russian aggression

THE WAR, RELIGIOUS FREEDOM AND THE CLASH OF ORTHODOXY IN UKRAINE

Panych O. (Speaker)

Research Fellow of the Center for Central and Eastern European Studies, Technische Universität Dresden, Germany ~ Dresden ~ Germany

This presentation examines the interplay between war, religious freedom, and Orthodox competition in Ukraine, highlighting how these elements intersect to shape both church-state relations and the broader socio-political context.

UKRAINIAN SWING: STATE-CONFESSIONAL POLICY BETWEEN DENOMINATIONALISM AND REPRESSIVE APPROACH

Brylov D. (Speaker)

Senior Researcher of the A. Krymskiy Institute of Oriental Studies of the National Academy of Sciences of Ukraine (Kyiv), Associated Researcher of the Leibniz-Zentrum Moderner Orient (Berlin) ~ Kvyv ~ Ukraine

The specificity of the Ukrainian religious situation has long been religious pluralism, resulting from the coexistence of three competing large churches, called denominationalism. During the Russian invasion, one of the churches at the core of this religious dynamic equilibrium, the Ukrainian Orthodox Church of the Moscow Patriarchate, was relegated to the status of a 'repressed' church for various reasons. In my paper, I will show the dynamics of this transformation and consider possible scenarios for further developments and outcomes for the Ukrainian religious field as a whole.

OLD AND NEW ANTISEMITISM

Maoz A. (Speaker)

Tel-Aviv University Law School and the Peres academic Center ~ Tel Aviv ~ Israel

Anti-Semitism is one of the oldest and ugliest manifestations of racism. It has followed the Jewish people from the day they became a nation until this very day. Classic Anti-Semitism took various shapes along the centuries from Anti-Semitism based on erroneous religious ideas to Anti-Semitism based on a perverted and noxious notion of racial science. In recent years, Anti-Semitism increasingly takes the form of anti-Zionism. However, since the Hamas attack on Israel the mask came off and we are witnessing the revival of old Anti-Semitism in its ugliest manifestations.

RELIGIOUS MINORITIES AND THE WAR IN UKRAINE: BETWEEN CONFLICT AND PROSPECTS FOR PEACE

Madera A. (Speaker) ^[1] , Medda-Windischer R. (Speaker) ^[2] , Budabin A. (Speaker) ^[2]

University of Messina ~ Messina ~ Italy ^[1] , EURAC ~ Bolzano ~ Italy ^[2]

Through the analysis of legal/ judicial responses and public policies aimed at managing the outbreak of a crisis, this paper aims to investigate the impact of emergency rules as linked to conflicts on rights of religious minorities, with specific regard to the Ukrainan/Russian conflict. It aims to analyze rising discriminations and prejudices against religious groups in times of crisis. Finally, it aims to address future scenarios for managing religious diversity and implementing the principles of equality and non-discrimination, with a view to enhancing inclusive and anti-discriminatory public policies

Panel description: This panel explores the evolving role of prayer within the socio-cultural transformations of modernity, focusing on European contexts and beyond. Prayer, as a practice deeply embedded in religious traditions, has historically served as a bridge between individual spirituality and collective identity. However, modernity—characterized by secularization, individualization, and religious pluralization—has challenged traditional forms of prayer while simultaneously creating new opportunities for its reinterpretation and reinvention. Rather than retreating in the face of secularization, prayer emerges in new and surprising forms, reflecting the complexities of modern European intellectual and social contexts. The panel examines how prayer, both as an idea and a lived practice, has been reimagined in response to modern intellectual and social transformations. How have thinkers, artists, and religious communities negotiated the relationship between prayer and the demands of modern autonomy, reason, and individual expression? To what extent does prayer persist as a mode of resistance against—or accommodation to—the forces of secularization and rationalization? To what extent has prayer continued to function in modernity as an evolving cultural and symbolic reservoir? By highlighting the creative reinterpretations of prayer in modernity, the panel invites a deeper reflection on how ideas and practices of prayer have continued to shape, and be shaped by, the transformations of European religious and intellectual life.The panel welcomes perspectives from a range of disciplines, including theology, cultural studies, philosophy, sociology, and literary studies.

Papers:

'DU, NACHBAR GOTT': SECULAR PRAYER IN RILKE'S STUNDEN-BUCH

Myers B. (Speaker)

Alphacrucis University College ~ Sydney ~ Australia

Rilke's Stunden-Buch (Book of Hours) reflects his negotiation with the crisis of belief in a secular age. While Rilke shared Nietzsche's conclusion that belief in God was no longer tenable in a modern age, his poetic experimentation led time and again to the representation of God and other transcendent figures, notably angels. This paper examines the prayer-poems of Rilke's Stunden-Buch, voiced from the perspective of a fictional Russian monk and iconographer whose intimacy with an unknowable God becomes a means of exploring transformations of the soul in the conditions of modernity and the secular city. The paper argues that Rilke reimagines prayer as a secular instrument for grappling with human consciousness and its relation to an external world. The Stunden-Buch exemplifies a movement in early 20th-century Europe whereby poetry became the last refuge for a vanquished transcendence and its corresponding modes of interiority.

PRAYER AT THE FAR EDGE OF HUMANITY: FINITUDE, ANXIETY, AND PRAYER IN SCHLEIERMACHER AND KIERKEGAARD

Wright S. (Speaker)

Nazarene Theological College ~ Manchester ~ United Kingdom

Traditional concepts of Christian prayer were difficult to sustain in the wake of the Enlightenment. Kant and Hegel viewed prayer with skepticism, associating it with a pre-modern, magical worldview increasingly at odds with enlightened rationality and emerging scientific paradigms. In this context, Friedrich Schleiermacher and Søren Kierkegaard sought to rehabilitate prayer, relocating it as a technology of the self that was grounded not in magical causality but in existential depth. For both thinkers, prayer emerges at the far edge of human understanding and action, often in situations of distress and anxiety. This paper explores how Schleiermacher and Kierkegaard reimagine prayer within the conditions of modernity, emphasising the inescapable realities of human limitation and uncertainty before the transcendent being of God. For Schleiermacher, petitionary prayer functions as a necessary, though limited, human expression of anxiety and dislocation. The end of petition is to give way to thanksgiving and acceptance, a recognition of human finitude and of the divine as the sustaining ground of being. Similarly, Kierkegaard situates prayer in the context of existential anxiety, portraying it as an act of surrender at the precipice of despair. For Kierkegaard, prayer is not an escape from uncertainty but a transformative engagement with it that fosters authentic selfhood. By analyzing both their distinctive contributions, the paper argues that Schleiermacher and Kierkegaard came to see prayer not as an attempt to control or explain the divine but as a practice of receptivity, faith, and repentance.

Panel description: Liturgy, worship, and popular devotion have long served as key means for adapting Christianity to diverse cultural contexts and for expressing the unique contributions of local churches to the development of Christian doctrine. Within this framework, music has played a central role, dating back to early Christianity with its rich tradition of hymnody. The composition of hymns and songs has thus become an essential tool for transmitting the faith, educating the faithful, and making complex theological ideas accessible to communities. Similarly, hymnography and music have served as vehicles for expressing and developing new theological insights that are both innovative and deeply rooted in the cultural context of the people. The panel aims to explore these aspects with special reference to the cultures of the African continent in their plurality. Therefore, contributions are invited that address the topic of hymnographic and musical production by paying attention to their theological content, the importance of the circulation of hymns, songs and music as a tool for the dissemination and adaptation of Christianity, the specific theological contribution of different cultures expressed through these vehicles, and the ecumenical circulation of compositions.

Papers:

THEOLOGICAL UNDERPINNINGS IN CHURCH MUSIC IN KENYA

Getui M. (Speaker)

Catholic University of Eastern Africa ~ Nairobi ~ Kenya

Music in an integral part of worship, especially in Christian churches in Africa. Missionaries 'imported' English hymns. Early converts to Christianity, more so in the Protestant circles, composed their own vernacular songs. In recent times, church music is a vibrant industry with gospel singers, gospel music composers, 'professional' choirs loaded with high tech instruments and flashy uniforms. The quest of this paper is to provide a historical perspective and theological analysis of church music in Kenya.

CORE CHRISTOLOGICAL AND PNEUMATOLOGICAL THEMES IN HYMNS COMPOSED WITHIN SELECTED CLASSICAL ROHO CHURCHES OF WESTERN KENYA

Samita Z. (Speaker)

Kenyatta University ~ Nairobi ~ Kenya

Hymns serve an important liturgical and theological role in Christianity. This paper seeks to underscore in particular locally composed hymns in Selected Roho Churches of Western Kenya (African Divine Church and African Church of the Holy Spirit). Special focus will be on their theological content, particularly Christological and pneumatological. How does the theological content of these hymns reveal the efforts of African Christians, from an African worldview seek to understand and express the Christian concept of God through song.

EXPLORING THE PRESERVATION OF KIHAYA CATHOLIC CHURCH HYMNS IN TANZANIA

Mjuni V.W. (Speaker)

University of Dar es Salaam ~ Dar es Salaam ~ Tanzania, United Republic of

African Christian hymns, an essential part of liturgical practice in many African Christian communities, serve as both expressions of worship and as vital historical documents. These hymns not only reflect the religious devotion of the people but also encapsulate the theological journey of African Christianity a fusion of indigenous spirituality and Christianity. The preservation of these hymns in church hymnals plays a crucial role in safeguarding the theological understanding of African Christianity, ensuring that future generations can access, study, and continue to engage with the evolving theological traditions within African church communities. This paper seeks to explore the Bahaya's liturgical hymns have been preserved throughout history, and transmit theological knowledge, fostering a deeper understanding of the relationship between traditional spirituality and Christian teachings. It recommends for more empirical study on their availability and new method of how to make them accessible.

AFRICAN LITURGICAL MUSIC: AN ANALYSIS OF EMERGING TRENDS IN FUNERAL HYMNS

Moyo M. (Speaker)

Arrupe Jesuit University ~ Harare ~ Zimbabwe

Funeral songs in Zimbabwe have become very popular across Christian denominations. They serve a various purpose such as to honour the memory of the deceased, and to usher the dead into the realm of the ancestors. The song might be a deceased 's favourite song, a sentimental song dedicated to the deceased, or popular church hymns, that provide comfort and solace. The common experience of death, especially due to the HIV/AIDS pandemic and Covid-19 outbreak have encouraged people to unite in the face of death. The wake and the memorial service are important aspects of a funeral ritual. They serve to bring closure, finality and respect to the memory of the deceased. Hence, funeral songs play an intrinsic role in the grieving process and accompaniment of the deceased on their final journey. The paper will examine the significance of dominant themes in Shona funeral songs and choruses, and their underlying theology. The study will endeavour to analyse and interpret some popular funeral songs in Shona in the light of the interaction between religion and popular culture using an interdisciplinary approach. The paper seeks to deepen our knowledge on the importance of song and dance and the changing patterns in the grieving process among the Shona cultures of Zimbabwe.

AFRICAN RELIGIOSITY, GOD-CONSCIOUSNESS, CULTURE AND WORLDVIEW AS A SOURCE OF AFRICAN HYMNOLOGY AND RICH THEOLOGICAL CONTENT EMBEDDED IN THE AFRICAN INITIATED CHURCHES. A SPECIAL REFERENCE TO THE MUGODHI APSOSTOLIC CHURCH IN ZIMBABWE AND AFRICA.

Zangairai F. (Speaker)

Arrupe Jesuit University ~ Harare ~ Zimbabwe

African hymns and Christology are not as hollow and meaningless as they could appear. Their hymns, theology and ways of being Christians do emanate from their experience, reflections, daily lives and their daily consciousness about God as the fodder. In fact the Africans exist in the God-filled universe that is densely populated by spiritual meanings, gestures and symbolisms, they exist in a sacred world that only need a contemplative mind to decipher what the Supreme Being says. It is therefore in the names of places, children that depicts this deep religious orientation. Their hymns and theology usually emanate from this rich God- populated environment and experience. These also become the sources of their hymns and theology which reflects how deep, home-grown and rich their Christianity becomes. This paper seeks to unlock the relationship among African Christian hymns and theology as being fed from the African worldview and religiosity as the source. Finally it is these African hymns that are a bed rock and springboard and as a source of their theology in addition to the Biblical theology.

CHRISTIAN FESTIVALS IN SÉGOU (FRENCH WEST AFRICA): THE MISSIONARIES OF AFRICA AND BAMANA MUSIC

Rovellini M. (Speaker)

Indipendent researcher ~ Italy ~ Italy

Before the Second Vatican Council, the Catholic liturgy generally left relatively limited space for local cultural expressions. However, in colonial Africa, missionaries had to deal with practices that were particularly important to evangelised societies, including music and dance. The case of the Missionaries of Africa in Ségou (French Sudan) shows how, in Catholic missions at the time, there were spaces external to the liturgy where such customs could be integrated. For the Bamana people of Ségou, music and dance were intrinsic to social and religious life, as they marked the stages of the life of individuals and were fundamental to the various initiatic societies, to the extent that musical instruments themselves could become objects of worship. The missionaries soon recognised the centrality of these elements, as attested by their ethnographic writings, and managed to incorporate them into the celebration of the Catholic festivals, distinguishing the Christian message and rite from the "external" expressions of faith.

Panel description: Monsignore Otto Mauer (1907-1973) exerted a surprising degree of influence on Austrian culture from his post as a priest at St Stephens in Vienna. He achieved this influence by three notable contributions: a series of writings on theology and the arts; the founding of the "Gallery Next to St Stephens" which effectively introduced Avant-Garde art to Vienna; and establishing the journal Wort und Wahrheit. Cardinal Franz König (Archbishop of Vienna) says of Mauer that, "In a crucial phase, between the end of the war and the beginning of the Council, he was the organizational motor and spiritual guide of the country's Catholic action." Today, Mauer's contributions continue to be celebrated through the annual "Otto Mauer Fund" prize, which recognizes work that resumes the dialogue between art, religion, and science. The relative silence on and ignorance of Mauer is shockingly disproportionate to his impact on Austrian culture and German-speaking Catholic theology. This panel seeks to introduce Mauer to conversations related to theology and the arts. Presenters from universities in USA and the UK, alongside contributions from art galleries and museums in Vienna, will come together to help shed light on this forgotten figure of theo-cultural history. The panel will include paper presentations and a round-table discussion, both with the aim of bringing to light the cultural influence of Mauer and developing the key insights which drove him to engage culture from his own theological prerogatives. Also, a visit to the Dom Museum in Vienna will be organized to explore the archives of Mauer's work held there. This panel accompanies the publication of a special forum edition of Religion & Literature (Notre Dame Press) that includes the first translation of any of Mauer's works into English and a number of essays that bring Mauer into conversation with theology and the arts.

Papers:

OTTO MAUER'S VISION OF THEOLOGY AND THE ARTS

Howell C. (Speaker)

University of St Andrews ~ St Andrews ~ United Kingdom

Of the more striking features of Otto Mauer's thought is the innovative relationship of his theology and aesthetics. Mauer began writing on the topic of theology and art in 1934 in a piece titled "The Pastor and Christian Art." He published again the next year, "Artistic Creation in a Catholic Perspective," and "An Epigram to Art" in a 1941 volume. The influence of Romano Guardini is evident in these early writings, as is a residual impact from Mauer's personal contact with Hans Urs von Balthasar, Erich Przywara, and other notable Catholic thinkers of his context. He strove to rebuild religion "for the contemporary people who stand before the rubble of the spiritual world of the last century," doing so with the brunt force of beauty. Mauer continued writing on the topic over the next decades, including "Towards a Metaphysic of Visual Art" (1946), "Freedom in the Visual Arts" (1967), and "Art and Reality. Against the Lie of an 'Ideal World'" (1972). During the time of Art and Christianity (1946), Mauer's theology drew from two contrasting dimensions. From his formal theological training under Theodor Innitzer, he became influenced by the neo-Scholastic ideas of John Henry Newman. Most explicit of these is the grounding of reality in the transcendentals of truth, goodness, and beauty. These categories come to structure the core of his aesthetics. Against this was the understanding of a fundamentally hermeneutical nature of being which had been developing in German thought at least since the Idealists. The first sees the world to have a stable and certain foundation in its relationship to God, as the source of all being; the second, as a great symbol, the understanding of which shifts in light of various modes of human existence. Much of the excitement in Mauer's aesthetics happen in the interaction between these dimensions. This paper tracks the interaction of these two ways of seeing the world in Mauer's theology and aesthetics.

ART, CREATION, AND THE TRINITY

Hart T. (Speaker)

St Andrews Episcopal Church ~ St Andrews ~ United Kingdom

At a key point in his essay Art and Christianity, Mauer asserts that the flesh of Christ serves as the locus of the highest symbolism of which matter is capable (and of which the incarnation of the Son is thus precisely an instance—albeit the highest—rather than a mere analogy), the very highest becoming graspable in what is ontologically farthest removed from it. He goes on to claim that the relation of appropriate "likeness" established between divine and human natures by their hypostatic union in the existence of the incarnate Son may be a type of all those "likenesses" shot like filigree through the fabric of creation, on which the meanings of art (and meaningfulness as a whole) depend; but it is not their ultimate source. As a movement of God ad extra it is itself possessed of background which both accounts for it and upon which it is grounded. In the eternal relation of the Son's trinitarian procession alone, Mauer argues, is there to be found such a thing as complete identity between image and imaged, "the Son's essence [being] identical with the essence of his Father." It is on this eternal "likeness" that everything hangs; the likeness of the incarnate Son to his heavenly Father (the only true "image" of God in creation), and those myriad relations of likeness in distinction around which the fabric of creation as a whole is woven, and which are of particular significance in the artist's interpretation of the world. Taking this passage as a waypoint, this paper will trace how similar moves to ground art in the Incarnation actually end up grounding it within the eternal processions of the Immanent Trinity. George Steiner, Jacques Maritain, George MacDonald, Eric Przywara, and Dorothy Sayers all have a similar logic. Through Mauer this logic is articulated for the sake of further development in how theology can find a ground for art in the doctrine of God.

ART'S CAPACIOUS HORIZON: REFLECTIONS ON OTTO MAUER'S "ART AND CHRISTIANITY"

Worley T. (Speaker)

Wheaton College ~ Wheaton, IL ~ United States of America

Monsignor Otto Mauer's extended essay on the relationship of art and Christianity makes a startlingly relevant contribution to theological discourses relating the two. From his vantage point, art could be seen as the means of discovery - from which the latent wonders of God's creation are brought to light and given a mature form befitting the anticipated new creation of Christ. The most enduring value of Mauer's treatment is his theological affirmation of art's intrinsic drive to evolve and develop over time. Such intellectual and aesthetic flexibility has not significantly distinguished the theology and arts discourse to date. By way of a brief clarification under the heading 'Art as the Expression of Spirit,' however, Mauer mentions both "expressionism" and "impressionism" as distinct movements that indicate something deep and unchanging in the essence of art but at the same time stand incomplete in their efforts to encompass that essence. For those familiar with the way that the theologian Paul Tillich wrote and spoke about art, it would be difficult to miss the irony in such a clarification. In contrast to Mauer, Tillich famously clung to "expressionism" as the authentically religious style and gave it center place in his theological approach to art. This paper traces the overlap and discord between Tillich and Mauer, arguing that the latter offers an evocative perspective for the discourse that presents as both more carefully responsive to art's unexpected changes and more fully integrated with key Christological elements. More specifically, the benefit is clear through comparison that Mauer should be read alongside Tillich at least. Similarly, in contrast with somewhat reductive accounts in theology and the arts that select one doctrinal node with which to engage art, Mauer's example indicates that we are better served by engaging a broader range of Christological forms so as to ensure a fuller, more holistic appreciation of what art contributes.

ART, TRUTH, AND WORLD: OTTO MAUER AND MICHEL HENRY

Breedlove T. (Speaker)

Baylor University ~ Waco, TX ~ United States of America

My reflections here begin in a moment of convergence between Kunst und Christentum and a 1988 essay by Michel Henry (1922-2002), a French phenomenologist. This convergence appears in scattered remarks about the religious or sacred nature of art qua art. The claims are explicitly universal (or, more critically, totalizing). Mauer describes art's "immanent morality and religiosity," how it is a manifestation of divine glory and a vestigium Trinitatis; the artist is, of necessity, a believer. For Henry all art is sacred because of its true subject matter: "The initial theme of art and its true interest is life. At its outset, all art is sacred, and its sole concern is the supernatural. This means that it is concerned with life—not with the visible but the invisible." This paper considers visions of the finite and the infinite (of world and God, the natural and the supernatural) both expressed in and generated by these claims that art is sacred. Henry appears here both because of the provocation of his distinctions of truth, art, and life from the world, but also because the world so denied resists its denial throughout his thought. Mauer and Henry, in short, offer another opportunity to reconsider a question at least as old as Republic X: the relationship between truth, the world, and art. This comparison culminates in two key claims. The first is that provisional account of art which the eschaton will obviate. The second identifies art with the world, delineating theology's role as art's interpreter. Both accounts tend toward the reduction of art to object, whether object in the world or object for theological interpretation. The relation of art, truth, and world in Mauer and Henry is richer in part because it eludes such closure. It is reflective of the human creature who, Mauer reminds, "is not a closed being and their creation is not complete."

THE PROPHETIC VISION AND THE AESTHETIC SEER: THE VIEWER IN OTTO MAUER'S THEOLOGY OF ART

Konzelman A. (Speaker)

University of St Andrews ~ St Andrews ~ United Kingdom

The lifeblood of Otto Mauer's meditation in Art and Christianity is a forceful assertion: creation qua creation is symbolic. Everything, human and otherwise, is a symbol because God is its source, toward which the symbol points and from which it cannot free itself. It is to this original grounding that the artist is attune and which they affirm. Their work is symbolic because it is a "belief in meaning," a movement beyond self toward something other, something higher.1 The artist, the "real" artist, is then always religious, connected to and pointing toward the divine source of all life regardless of the content or theme of their work. For Mauer this is explicitly worked out in the artist's creative action. But, beyond a few brief statements, there is limited consideration of how this action is related to the viewer's experience. This paper highlights that one limitation of Mauer's approach in this regard is an ambiguity resulting from his neglect of the viewer's experience. There are two points of revision that lend toward a more constructive reading. First, if Mauer's portrait of the artist is to hold, it seems necessary to extend a similar mediating role to the viewer. The viewer must become a "mystagogue" alongside the artist. Second, to afford a place of significance for the viewer in the process of artistic beatification would be to deny Mauer's claim that a "true" or "real" work of art invariably effects ontological and epistemological change. The sacramentality of the artist's work would then only be eschatologically efficacious to the degree that a viewer takes up the project of interpretation. The work of art, even "static" visual media, is never complete. The artist, then, is perhaps only a prophet to the degree that the viewer is also. The work of Elijah carries on through Elisha; the latter inherits the double share of the spirit.

OTTO MAUER AND THE GALERIE (NÄCHSTE) ST. STEPHAN: „DEFENDER OF MODERN ART IN THE CASSOCK."

Floch V. (Speaker)

Galerie nächste St Stephen's ~ Vienna ~ Austria

Otto Mauer (1907-1973) ranked as one of the leading intellectuals in Austrian Catholicism and - in his diverse roles as a gallery director, publicist, public speaker and collector - as one of the most influential advocates and promoters of contemporary art. His work was dedicated in equal measure to the Church and to Art: throughout his lifetime he endeavoured to combine and connect the two. For the forward-looking art scene in Austria, Mauer was one of the most prominent influential figures as, after years labouring under the art doctrine of National Socialism, it sought to take its bearings from the international artistic canon of the West. It was above all with the Galerie (nächst) St. Stephan, which he founded in 1954, that Mauer created a central location for contemporary art and for international art discourse. Mauer took over the premises of the renowned Neue Galerie in the heart of Vienna, transforming them into a forum for the up-and-coming generation of Austrian artists. He put progressive international positions on the map in Austria, creating an interdisciplinary programme through which he highlighted current tendencies in literature, music, performance and architecture. Cooperative ventures with renowned international galleries and with reputed art historians, artists and critics facilitated transnational cultural transfer effects. The paper offers a survey of Mauer's work as director of the Gallery in the 1950s and 1960s. On the one hand, the focus is on the relevance which the Gallery had as one of the few international locations for contemporary art in the Vienna of the post-Nazi years. On the other hand, attention is paid to Mauer's own artistic preferences and orientation and to his fostering of transnational cultural transfer processes in the overall contexts of the East-West antagonism and of Austria's particular geopolitical situation.

"ART TRANSFORMS PEOPLE—IT TRANSFORMS LIFE." DOM MUSEUM WEIN AS A CENTER FOR ART, CHURCH, AND SOCIETY IN THE TRADITION OF OTTO MAUER

Schwanberg J. (Speaker)

Dom Museum Wein ~ Vienna ~ Austria

Johanna Schwanberg, Director of Dom Museum Wien, will give insight into how Monsignor Otto Mauer's collection and conviction of promoting cutting-edge art of the highest quality influenced the museum's reconception (2015) and reopening (2017). Dom Museum Wien is located in the heart of Vienna adjacent to St. Stephen's Cathedral and houses some of the world's most valuable sacred and historical artifacts. The unique objects in this Cathedral treasury date back to the Middle Ages, to the period of Rudolf IV, Duke of Austria (1339-1365), the founder of St. Stephen's Cathedral, who established Vienna as the center of the Hapsburg Empire. The museum also houses the legendary Otto Mauer Collection, an extensive collection of modern and contemporary artworks: its holdings include works by Expressionists and Secessionists as well as by key figures of the Austrian and international avant-garde. By juxtaposing works from the medieval cathedral treasury with art from the Austrian postwar avant-garde and international contemporary positions, the museum emphasizes the interplay of works from various historical periods. This dialogue sheds new light on the pieces and the times that brought them forth—thus inspiring a diverse audience to explore art and existential themes.

Panel description: Cultural and Religious Challenges in Europe: • Cultural and Religious Diversity in Europe: How can Muslims in Europe maintain their religious and cultural identities while coexisting with people of different beliefs? • Religious Freedom and Practice: How can Al-Azhar Observatory and the IDEO Institute support the protection of Muslims' and other Minorities rights to practice their faiths openly in Europe? • Discrimination Against Muslims in Europe: This section addresses the legal and social challenges that Muslims in Europe face, such as obstacles to building mosques, discrimination in the workplace, and social exclusion.

Papers:

ISLAMIC CULTURAL IDENTITY AND THE PURSUIT OF EUROPEAN INTEGRATION

Farrouh Z. (Speaker)

Observatory al Azhar ~ cairo ~ Egypt

Cultural identity is a significant issue in Europe, where increasing diversity has raised questions about the coexistence of European and Islamic cultural identities. A growing Muslim population has given way to a new concept of "European Islam" — an effort to synthesize Islamic principles with European realities, while respecting essential tenets of Islam. The Main Research Questions and Objectives: This study tries to examine whether "European Islam" is accepted by Muslims both within and outside Europe, the role of external Islamic institutions in integrating Muslim populations, and how divisive issues such hijab, LGBTQ+ rights, and education affect integration. The study aims to explore how Muslim identity integrates and merges with European identity? Main themes 1- Integration in Europe: Integration is different from assimilation and is preferable because it truly means coexistence rather than the erasure of differences. Muslims face not only legal, social and cultural struggles, but also violence and clashes of norms. 2- The role of Islamic institutions: Religious and civic assistance to Muslims is provided outside Europe, but institutions working towards a "European Islam" find it difficult to deal with the challenges of diluting core Islamic values. Such partnerships between external institutions and European Muslim communities could promote understanding. 3- European Islam: The concept refers to an Islam in line with European values; but its development should take place primarily among scholars in Europe, and it requires cultural and religious authenticity. Findings and recommendations: For harmony to prevail, Europeans must agree to accept Islamic values as part of their cultural diversity - and Muslims must please European sensibilities by working towards a phenomenon that creates a balance between Islamic values and European culture.

THE ROLE OF THE ALAZHAR OBSERVATORY FOR COMBATING EXTREMISM IN SPREADING AWARENESS AND CRITICAL THINKING.

Salamah R. (Speaker)

Azhar Observatory ~ Cairo ~ Egypt

Al-Azhar Observatory for Combating Extremism (AOCE) An Overview Considering its international role and noble human mission in promoting global peace, Al-Azhar Al-Sharif has established Al-Azhar Observatory for Combating Extremism (AOCE); a center concerned with monitoring radical thoughts and ideologies of the extremist and terrorist groups and individuals, keeping track of Muslims' affairs around the world, and supporting human values. Mission The AOCE aims at promoting the noble teachings of Islam and disseminating moderation, tolerance, and human fraternity, through providing moderate and purposeful content in 13 languages. Key themes - Extremism & Terrorism - Islamophobia - Refugees - Women affairs - Interfaith dialogue AOCE's Work Mechanism 1- Monitoring all that is published around the world about Islam and Muslims as well as all manifestations of extremism 2- Analyzing all these materials 3- Providing Counter Narratives: All misconceptions and false narratives are investigated and replied to. Media Efforts Using social media outlets, the AOCE publishes its work in various forms including videos and articles. The AOCE also participates in various Egyptian TV channels to spread awareness about its themes of concern. Intellectual efforts A) AOCE produced several publications, including: 1- ISIS Strategy of Polarizing and Recruiting the Youth 2- Islamophobia Increase in Europe 3- A Religion of Mercy 4- Muslims of Burma B) The AOEC has carried out several campaigns including: - The Allege & We Reply - The Concept of Jihad - Mercy for Mankind - You are a Queen C) Quarterlies, these are magazines, including: - Step Forward: An English quarterly magazine - Un Pas En Avant: A French quarterly magazine Outreach Campaigns The AOCE is very keen to reach young people at various surroundings, through: - Conferences - Meetings with the university students - Listen and Talk: a forum to provide young people with the opportunity to express themselves.

Panel description: Humans used to live in a world in which all the important things were eternal and immutable. So immutable in fact, that the question of how things can move (and therefore change) needed intense discussion. And for a long time, the Christian God and humans coram Deo were seen by the same terms. God is eternal, immutable, apathetic, omnipresent, omnipotent… and so on. The human soul is immortal and will be eternalized after death. Substance of any kind remains the same, independent of accidentals and time. With one decisive difference: Everything but Godself has a beginning, is created. But created to remain selfsame from their creation onwards. Now, most of us seem to live in a post-postmodern world that is fragmented, where things are fleeting and almost impossible to grasp except retrospectively. Philosophy has come to a similar view, especially historicism and phenomenology. Theology has adapted as well, turned to the historical, the processual, the contextual. This turn is appreciated by many, viewed with concern by some. But across the board there seems to be a renewed awareness of the importance of phenomena that endure and persist: God, the Crucified and/as Resurrected, the identity and restitution of the human person beyond their death, some kind of history of humans on this planet. Therefore, also, an awareness that undesirable phenomena persist, be it vulnerability or exposedness. So how can we talk about persistency, of God, of humans, of history - but also of evil and suffering? Do we need to go back to metaphysics of the classical kind or are there new ways of thinking about those phenomena and of duration, change, and persistency as phenomena themselves? This panel invites contributions that reflect on one or several of those questions of persistency or on the question of persistency itself. From theological and philosophical perspectives, be they phenomenological, historical, scholastic, metaphysical…

Papers:

WHEN HUMANITY STARTS TO INSIST TO PERSIST

Stoppel H. (Speaker)

Ruhr Universität Bochum ~ Bochum ~ Germany

The need for the duration of anything is not to be separated from the need for duration of the individual. It doesn't necessarily have to be the hope to live forever personally, it can also be the dwelling in a presupposed higher duration. The name that the biblical inhabitants of ante-diluvian Babylon wanted to make for themselves needs some world to remember that name. The conditions of memory need to stay basically the same. Also, in classical antiquity the concentration on fame and progeny located itself in an eternal Kosmos. What was excluded in those concepts was the possibility for a person to be eternal themself. Christianity changed that: a person could live eternally in a relation to the God. When the concept of an external God because less self-evident in the Enlightenment, the concept of the persistence of a person had to be reevaluated. One such concept, that is supposed to persist and thus be the condition of any duration was of course rationality (Kants first antinomy). Two innovations came with this: That duration has a direction: the thought of progress. Also: Not everyone is seen to participate in it in the same degree: one of the reasons of the racisms and sexisms in Enlightenment discourses. The problems that came with those innovations we still feel today: the strive for endless economic growth or a blindness for cultural contextual conditions of thought. This also had its impact on theology: God, ratio and humanity fell in one for Feuerbach, Strauß et al. It seems, for the first time, persistence was in the hand of the humans. Humanity as a genus, which is in each person. So if humanity is the basis for its own persistence, itself is who has to „make it last"; it also has to keep the world the way it has always been. This kind of theology bears reactionary potential. Therefore, a need exists to explore other ways of thinking the persistence of a human person and the genus. One way is reevaluating the persistence of God as apart from humanity.

THE ASSUMPTION OF SUFFERING IN GOD AND DIS-CONTINUOUS PERSISTENCE: METAPHYSICAL TENSIONS BETWEEN ENDURANCE AND TRANSFORMATION

Schlenker C. (Speaker)

Université de Genève ~ Geneva ~ Switzerland

The assumption of suffering in God raises a crucial metaphysical and theological problem: How can suffering, in its full brokenness, be taken on by God in a way that takes it seriously as suffering, while simultaneously being read from the perspective of the eternal redemption that has always already taken place? This paradox necessitates the concept of dis-continuous persistence, where suffering is actively assumed by God and persists in divine remembrance, yet is read within the horizon of its already accomplished redemption. Barth's discussion of divine constancy (Beständigkeit) highlights this tension between divine empathy and impassibility but does not resolve the theoretical problem of how suffering's brokenness persists in its assumption. However, this issue can be contoured through the threefold transition in metaphysics from the classical notion of 'substantia permanetia' to Kant's 'Beharrlichkeit der Substanz' in the second analogy (which is relational, not substantial), and finally to Heidegger's notion of 'Bestand'. Kant's second analogy frames persistence as a relational causality rather than an ontological permanence, while Heidegger's Bestand problematizes the metaphysical stability of being under conditions of fragility and temporality. Heidegger's approach opens the possibility to articulate dis-continuity not as a failure of coherence but as the mode in which suffering persists in its ruptured and unredeemed reality, even as it is read from the eternal redemption. This paper proposes a theological and metaphysical vocabulary for dis-continuous persistence, rooted in the tension between divine constancy and human finitude. It seeks to articulate how God's 'active' empathy towards suffering grants it persistence as suffering while also framing it within the horizon of redemption that does not dissolve its brokenness into totality.

TRUST EVERLASTING

Goldberg M.N. (Speaker)

Institute of Hermeneutics and Philosophy of Religion Universität Zürich ~ Zurich ~ Switzerland

This paper contributes to the discussion on persistency by addressing the enduring theological problem of certainty in faith, focusing on its interplay with trust, doubt, and ultimate foundation. The study revisits Eberhard Jüngel's understanding of certainty as an implication of trust, situating faith not as a static state but as a dynamic, forward-looking relationship with God. This certainty arises from God's act of addressing humanity, which reconstitutes the person and frees them from the need for self-justification. However, this liberating certainty does not exclude doubt; rather, doubt is recast as a manifestation of questioned trust, an enduring tension within the experience of faith. By examining the pitfalls of grounding certainty in a retrospective "ultimate foundation," the paper critiques tendencies toward theological fundamentalism. Instead, it emphasizes the eschatological orientation of Christian existence, suggesting that faith's certainty is rooted in the persistence of hope and the openness of "last things." These "last things," while inherently uncertain, persist as the horizon toward which faith is directed. Through this exploration, the paper aligns with the panel's broader inquiry into the nature of persistence, addressing how certainty, trust, and doubt endure as theological phenomena. It further reflects on the paradoxical persistence of both divine trustworthiness and human vulnerability, proposing a theological framework that integrates change, process, and the enduring nature of relational trust.

Panel description: The International Working Group on Religion and Utopia proposes a panel that engages with the descriptive and normative potentials of religious imaginaries and utopias that help shape both our understanding of the environment and our vision for environmental transformation. Although no unified concept of « utopia » exists, it always blends critical and constructive aspects by envisioning alternative futures. It can trace its roots from literature to critical theory to eschatological imagination. The duality of critique and construction gains weight in times of environmental urgency. Many religious traditions even offer visions of a harmonious (eschatological) future with nature, be it the metaphor of the heavenly Garden or images of human-animal-peace. These and other religious imaginaries can either hinder social transformation, critiqued famously by Karl Marx as the opioid of the people, or drive its liberation, as seen in movements such as feminist theology, liberation theology, religious socialism and ecotheology. At the same time, conservative religious movements may reject transformative efforts as dangerously « utopian » or unrealistic. Utopian thinking offers tools to analyze how these imaginaries shape contemporary understandings of the environment. Through critique and reimagination they might help to configure transformative action, breaking open seemingly closed pathways. By examining the intersections of religion, utopia, and environmental transformation, this panel aims to illuminate the profound influence of eco(theo)logical imaginaries on transformative action today. We invite scholars from any discipline to contribute theoretical reflections on utopian thinking or explore its practical applications in addressing current ecological and environmental challenges.

Papers:

« REVERENCE FOR LIFE - AN ETHICAL UTOPIA? ALBERT SCHWEITZER'S ETHICAL APPROACH AND ITS IMPACT ON ECOLOGICAL TRANSFORMATION »

Mügge C. (Speaker)

Universität Münster ~ Münster ~ Germany

The paper examines Albert Schweitzer's concept of 'Reverence for Life' ('Ehrfurcht vor dem Leben') as an ethical utopia and explores its potential as a moral compass for addressing current environmental challenges. Initially, the paper argues that the idea of 'Reverence for Life' can be regarded as an ethical utopia due to its radical departure from dominant human conduct, its contrarian stance vis-à-vis the social status quo, and its far-reaching demand for unbounded responsibility. Consequently, this concept embodies a radical - indeed utopian - counter-narrative to prevalent societal norms, particularly regarding human interaction with non-human entities. Subsequently, the discussion turns to the contributions this idea might offer to modern eco-ethical discourse. On the one hand, Schweitzer's appeal to understand ourselves as 'life amidst life, wanting to live,' is particularly relevant today, emphasizing humanity's interconnectedness with all living beings. Moreover, the concept of reverence underscores the necessity of cultivating empathetic attitudes toward fellow creatures, thereby stressing the importance of compassion in driving ecological change. On the other hand, limitations of Schweitzer's individual-centered focus are also acknowledged, especially considering the structural dimensions of environmental issues that have to play an important role in ethical considerations. A genuine ecological transformation requires fundamental changes at both personal and systemic levels. Ultimately, Schweitzer's utopian-ethical concept of 'Reverence for Life' inspires a deeper appreciation for the interconnectedness of all living beings and can motivate agency towards an ecological transformation; however, this approach falls short of providing a sufficient foundation for ecological ethics, as its focus on individuals fails to fully account for the systemic complexities of contemporary environmental challenges.

« SOLIDARITY AS A VISION OF FEMINIST ECOTHEOLOGY »

Jäger S. (Speaker)

Friedrich-Schiller Universität Jena ~ Jena ~ Germany

The planned contribution would like to examine the role of eschatological visions for feminist ecotheology. This is because texts of feminist ecotheology are characterised by strong eschatological visions of a better world. Two thinkers in particular will be analysed: the American Catherine Keller and the German Dorothee Sölle. For Catherine Keller the descriptive and normative potentials of religious imaginaries and utopias can help to shape both our understanding of the environment and our vision for environmental transformation. Dorothee Sölle examines intensively how the idea of the Kingdom of God could inspire visions of an ecologically fairer world. The lecture will now focus in particular on the role solidarity plays in the concrete realisation of this theological approach to utopia.

« CHRIST THE WORM: DISSIMILAR IMAGES, ECOLOGICAL CRISIS, AND UTOPIAN THEOLOGY? »

Schlenker C. (Speaker)

Université de Genève ~ Geneva ~ Switzerland

The metaphorical richness of Christological imagery in late antiquity and the Middle Ages offers a potent lens for exploring counter-images and utopian thought in the face of the current environmental crisis. This paper takes its starting point from the «dissimilar images» employed by Pseudo-Dionysius, specifically the identification of Christ with the worm in Psalm 22:7. The image of Christ the worm - a representation of profound humility, vulnerability, and connection to the natural order - persisted in medieval commentary, where it further illuminated Christ's identification with the lowest and most despised aspects of creation. This theological tradition emphasizes that Christ's devotion to the world can be seen especially in that which is rejected, broken or degraded, challenging anthropocentric narratives and opening a theological imagination attuned to ecological solidarity. This study probes the potential for dissimilar Christological images to serve as counter-images against modern ecological devastation. These images, far from merely symbolic, can articulate a radical utopian vision: they reject triumphalism and domination in favor of vulnerability and restoration, pointing toward a reconciled relationship between humanity and the natural world. In contrast to «Deep Incarnation» theories, which emphasize Christ's participation in the material universe but risk sliding toward docetism or weakening dogmatic commitments, these dissimilar images are rooted in traditional Christological frameworks that remain dogmatically robust. The paper proceeds in two parts. First, it examines sources - from Pseudo-Dionysius to medieval commentaries - employing dissimilar images of Christ as linked to nature's vulnerability. Second, it develops theoretical observations on how these images can inform ecological theology and utopian thought, arguing for their relevance in a robust and theologically sound response to the environmental crisis.

« REDEMPTION FROM THE STARS - SPACE UTOPIAS AND SOTERIOLOGY »

Stoppel H. (Speaker)

Ruhr Universität Bochum ~ Bochum ~ Germany

Utopia is a place of longing but also a place that is hard to get to. It is even supposed to be just out of reach as not to disturb its aura of ideality that makes it worth longing for. This is the basis for critique in the classical literary genre of ‚utopias' and also for the criticism of utopian thinking as what the Germans call a ‚Wolkenkuckucksheim' (a cuckoo's nest in the cloud). This paper takes a look at modern utopias that are connected to a place that is especially hard to get to: Outer Space. Besides having been a central topic of science fiction for more than a century, it has recently become an interest of concrete political utopian thinking. Most prominently, it is Elon Musk who has proposed Mars as the 'topos' of his 'utopian' (anarcho-capitalist, libertarian) new society. His concept frames Mars as a potential refuge for (selected parts of) humanity if or better when our planet becomes uninhabitable, in face of (for example) the environmental crisis. In this framing, we can see a soteriological structure in Musk's thinking. Thus, theology can't ignore the question of how Christian soteriology and eschatology - culminating in the concept of the Kingdom of God - relates to utopian thinking. A decisive difference resides in the fact that the Kingdom of God is a Kingdom to come, not one to go to. But, this covers only one of the dimensions of the utopian genre as mentioned above. What about the dimension of critique of present conditions? This contribution will show that soteriology and eschatology can be related to this latter, critical logic of utopia if considered in a topological framework. If the core of soteriology is the promise of a redeemed life in Christ and his kingdom already now as well as in the promised eschaton, it can be seen as living in a 'place' that is never fully reached, but only exits in relation to our 'place' in this life which it constantly calls in to question. This will be shown as a strictly utopian setting.

Panel description: When the Second Assembly of the Synod of Bishops concluded in October 2024, the "synodal process" opened a phase of reception within Global Catholicism. It also opened expectations for the work of the commissions created for issues from the Synod. This call invites papers on themes in the Final Document (https://www.synod.va/content/dam/synod/news/2024-10-26_final-document/ENG---Documento-finale.pdf). Examples include the role of women in the Catholic Church (60) and the relationship between synodality and canon law (92-94). We also invite papers on themes discussed but not mentioned, such as LGBTQ Catholics in the Church. We welcome papers on local responses, such as that of the Symposium of Episcopal Conferences of Africa and Madagascar (SECAM) to Fiducia Supplicans, published during the intersession. What new ways of relating, juridical or practical, are emerging within Global Catholicism in the third millennium? What impact will theologies and theories of synodality have (or not) on lived Catholicism in various parts of the world? What reforms might best address the complex challenges ahead? How can they meet the needs of local Catholic communities in all their diversity? How can they bridge the divides exacerbated by polarization? We seek papers that open a post-synodal conversation on ecclesial order(s) in the third millennium.

Papers:

TOWARDS AN INCLUSIVE AND SYNODAL CATHOLIC COMMUNITY. MOVING BEYOND THE BINARIES IN THE 2024 FINAL DOCUMENT

Van Rompaey J. (Speaker)

KU Leuven ~ Leuven ~ Belgium

The Final Document of the 2024 Synod of Bishops states that "every new step in the life of the Church is a return to the source", Christ himself. At the same time, it is an experiences that made the participants feel "His presence in our midst as we lived conversation in the Spirit and listened to one another" allowing them to establish "harmony amidst differences" (n° 1). In my reading, the participants of the synod experienced both a ressourcement and aggiornamento of Christ's presence. Their synodal work enables them to connect with the revelatory experience of the disciples, and it is, in itself, revelatory in the present day. While the document addresses concrete and challenging topics, I argue that traditional binary oppositions or dichotomies continue to exert influence within the theological reflection, shaping the synodal discussions. The binary of ressourcement and aggiornamento is, in general, theologically constructive. Yet, other binary oppositions, such as harmony and disagreement, unity and separation, inclusion and exclusion, center and margins, can easily become categories that divide, name, essentialize, conceptualize, and interpret people and their experiences. In this paper, I will expose how these binaries are still at work and show what their respective consequences and ramifications have been and might still be. To move forward, I propose developing Pope Francis's ecclesiological comments from his 2024 speech to Belgian authorities. In this speech, he offers a concrete key to overcoming ecclesiological binaries, which could provide a way beyond the binaries identified in the final document.

THE SYNODAL PATH IN GERMANY: DID IT ALREADY ANTICIPATE ISSUES OF CHURCH POLITY APPEARING IN THE FINAL DOCUMENT OF THE 2024 SYNOD OF BISHOPS?

Berkmann B. (Speaker)

LMU Muenchen ~ Munich ~ Germany

The Synodal Path in Germany (2019-2023) and the global Synod of Bishops (2021-2024) took place almost at the same time, with the German synodal process starting a little earlier. Many of the topics discussed in Germany also emerged in the final document of the 16th Assembly of the Synod of Bishops. This paper focuses on issues of church polity, such as co-responsibility and decision-making, diocesan councils, election of bishops, accountability and evaluation of diocesan bishops as well as ministries for lay people, especially for women. Adopting a canon law perspective, the paper applies a comparative method that contrasts the reform proposals designed in Germany with the synodal document adopted at the level of global Catholicism. It concludes that the German initiatives are more concrete and incisive, but less compatible with canon law. Notwithstanding this, it can be argued that transformations at local level proceed faster than at global level.

Panel description: The research hypothesis underlying the JW-MAP (Jehovah's Witnesses' Motivations, Attitudes, Practices) project is the existence of a gap between the beliefs and behaviour of JWs on the one hand, and the general public's perception of them on the other. In order to verify the existence of this gap and to understand its causes, the research considers 6 different countries (Argentina, Canada, France, Japan, Nigeria, United Kingdom). In each of these countries, a questionnaire was distributed to JWs with questions covering different areas of their lives (family, education, participation in public life, level of satisfaction, etc.): the analysis of the answers provides new and interesting data on the way JWs view their personal, social and religious life. Since this survey needs to be contextualised, a second line of research consists of examining the 6 national contexts to which these data refer, considering for each country the history of JWs and how the media, courts, social and political actors have interacted with them. This panel compares the data from two countries, France and the United Kingdom, which present very different models of inclusion of religious groups in their legal and social systems. The challenges faced by JWs in these two countries, the political and legal model that has proved most effective in addressing them, how JWs have embedded themselves in two such different national realities, and how British and French society has responded to their presence are some of the issues that will be discussed in the panel.

Papers:

JWS IN FRANCE AND THE UK: A COMPARISON OF TWO MODELS OF INCLUSION

Harvey S. (Speaker) ^[1] , Messner F. (Speaker) ^[2]

INFORM ~ London ~ United Kingdom ^[1] , CNRS ~ Strasbourg ~ France ^[2]

The panel will be chaired by Enzo Pace, who will give a general description of the project, illustrating its aim, content, methodology and the different lines of research in which it is articulated. Francis Messner will provide a description and analysis of the JW situation in France, explaining how the courts, the media and politicians have dealt with the challenges posed by the JW presence in the fields of education, health, military service, and so on. Sarah Harvey will present the model of relations between state, society and religions in the UK, highlighting its pluralist approach, discussing its strengths and weaknesses, and analysing how JWs fit into this model.

JWS IN FRANCE AND THE UK: THE DATA FROM THE JW-MAP PROJECT

Mcandrew S. (Speaker)

University of Sheffield ~ Sheffield ~ United Kingdom

Siobhan McAndrew will illustrate the data collected through the questionnaire distributed to JWs in France and the UK, highlighting its importance for a better understanding of JW beliefs, attitudes and practices.

ACADEMIC INTERFACE WITH A FAITH COMMUNITY AS A CONTRIBUTION TO INDEPENDENT SCIENTIFIC RESEARCH. THE JW-MAP EXPERIENCE

Chu J. (Speaker)

Jehovah's Witnesses ~ New York ~ United States of America

Jolene Chu will describe ways in which the Jehovah's Witness community supported the work of the JW-MAP team with research materials, consultation on the survey instruments, translation assistance, and other aspects of project implementation.

Panel description: Although deeply engaged in the contemporary debates of his time, Eberhard Jüngel's theology could hardly be described as 'contextual' (in the sense of being narrowly confined to specific historical or cultural settings). Instead, Jüngel's work—and Hermeneutical Theology more broadly—operates within a much larger framework: "the world" as such. Popularized in early Christian discourse to denote the spatial and temporal realm inhabited by humanity, the term "world" has since accumulated a vast range of meanings throughout different disciplines. Yet, the adequacy of "the world" as a category for describing the holistic context of human existence and divine engagement is far from self-evident. Does the term illuminate the relationship between God, humanity, and creation, or does it obscure these relationships through its conceptual ambiguity? How does Hermeneutical Theology, particularly in Jüngel's work, navigate the tension between understanding "the world" as a site of divine presence and as a realm in need of redemption? And in which ways does the concept further or rather hinder our understanding of contextual socio-cultural transformations relevant to Theology? This panel brings together an international group of early-career scholars in Systematic Theology whose research is engaged with the thought of Eberhard Jüngel (1934-2021) and the broader tradition of Hermeneutical Theology. The discussion will explore the potential and limitations of the concept of "the world" in contemporary theological inquiry, aiming to reassess its relevance and critically examine its utility as a category for addressing the interplay of divine mystery, human existence, and the cosmos.

Papers:

"GOTTGEHEIMNIS DER WELT" AND "GOTT ALS GEHEIMNIS DER WELT". THE COMPARATIVE ONTOLOGIES OF ERIC PRZYWARA AND EBERHARD JÜNGEL

Howell C. (Speaker)

Research Assistant ~ St Andrews ~ United Kingdom

Among Eberhard Jüngel's more recognizable works is his 1977 magnum opus, "Gott als Geheimnis der Welt". This work is often looked to for Jüngel's critique of modern metaphysics, the instantiation of a hermeneutical theology of God's trinitarian being, and as his most developed treatment of how God self-determines in the "Sprachereignis." Jüngel, however, has explained that he thinks his most important contribution in the book appears in §18. Here he develops a novel form of theological analogy, which serves to thread the needle between Karl Barth's analogia fidei and Eric Przywara's "Analogia Entis". What is perhaps less know of this work is that Jüngel devised the title as a play on a 1923 book by Przywara titled "Gottgeheimnis der Welt". In that work, Przywara seeks to discern God's mysterious presence within the world's ontological framework. He concludes that there is a tension-latent balance between nature and grace which is tipped in the favor of grace by the world's inherent sacramental nature. In other words, God can appear anywhere because the world is already embedded with his spirit. This early work lays many of the foundational thoughts developed in the monumental "Analogia Entis". This paper will track the space opened up by the "als" in Jüngel's title. Ontologically, the metaphorical proposition preserves a distinct ontological sphere for creaturely existence. Jüngel thereby safeguards the doctrine of revelation by denying that God is in any recognizable way within the world. The world is not inherently sacramental, but must be interrupted by God's presence in order for God to become present. This then leads to Jüngel's "analogy of advent," which is his formal structure to comprehend God's interruptive presence in the world. The space opened up by the "als" defines Jüngel's concept of "Welt" from the inside out, therein not seeking a definite boundary of what the world is, but allowing that boundary to remain a mystery in and through God's coming.

NEGATIVITY AS A FRACTURE WITHIN THE WORLD. THEOLOGICAL AND PHILOSOPHICAL REFLECTIONS IN DISCUSSION WITH EBERHARD JÜNGEL

Sulzer L. (Speaker)

Research Associate ~ Heidelberg ~ Germany

Usually, the conception of the 'world' is understood in ontological terms as the epitome of all things, as the whole of the entirety of being, the horizon of horizons. Even if the theological debates hold that the world is to be understood as a fallen world, this classical notion neverthe-less remains. For example, Eberhard Jüngel writes that the world is a 'world in contradiction', while at the same time he seems to retain a positive connotation of 'world' as a meaningful total-ity. In particular in view of the Christian doctrine of sin, but also in view of the multitude of destructive events taking place today, which reveal an ambiguity in the midst of the world, the question arises as to whether the 'world' in its logic as a whole has to be called into question. My paper is dedicated to this question and attempts to address one aspect of this contradiction in the world by assuming a rift, a chasm in the world as its irreducible negativity. To this end, Jüngel's conception of the 'world in contradiction' is developed in a first step, in which both his philosophical considerations and his hamartiological qualification of 'world' are examined. In a second step, this idea of a fallen world is brought into conversation with philosophical-psychoanalytic approaches that speak in particular of a 'parallax' (Zizek, Finkelde) in order to address this chasm. Finally, the relationship between philosophical and hamartiological analysis is reflected upon and an in-depth theological version of the negativity of the world is formulated.

Panel description: The panel seeks to bring together perspectives both aligned with and in opposition to Vattimo's thought, with the goal of offering a broad range of ideas on topics that, with regard to religion, can be considered of fundamental importance; among these are the relationship between truth and violence, and the precise meaning to be assigned to "kenosis" when someone in general professes to be a "Christian". Through his writings dedicated to these themes, Vattimo has made - like few other contemporary philosophers -, a significant contribution to a renewed reflection on the destiny of religion, though his conclusions and provocations are not always universally accepted. The aim of the panel is not a sterile apology of Vattimo's ideas, but to explore the discourse on religion starting from certain Vattimian suggestions, without prejudging the final outcome of this engagement, which may also include divergent views. (We are still accepting up to a maximum of five more contributions).

Papers:

METAPHYSICS AND VIOLENCE. SIDE REFLECTIONS ON VATTIMO'S "A FAREWELL TO TRUTH" AND "OF REALITY"

Geretto M. (Speaker) ^[1] , Weiss M. (Speaker) ^[2] , Sarbiewska J. (Speaker) ^[3]

University of Venice ~ Venice ~ Italy ^[1] , University of Klagenfurt ~ Klagenfurt ~ Austria ^[2] , University of Gdansk ~ Gdansk ~ Poland ^[3]

My paper deals with one of the most theoretically stimulating difficulties in metaphysics, namely, the issue of the impossibility of avoiding a confrontation with the principles. According to Vattimo, every 'strong' metaphysical claim, every metaphysics of principles, carries with it an inevitable violent and authoritarian consequence—violence that can manifest, in the realm of religion, as an authoritarian and despotic hierarchical Church, by virtue of a power understood as top-down domination. If it is true that, from a historical-practical point of view, Vattimo's thesis can find a sad and ample testimony in the history of the Church, the main argument I am presenting is that it is equally true that the issue of the role of principles in metaphysics and the issue of the role of a conception of truth based on universal principles cannot be assimilated on the same practical-empirical level. It is incorrect to speak of the violence of principles in the theoretical realm; violence occurs only from those who abuse the principles themselves in the realm of practical action.

THE VIOLENCE OF FAITH. VATTIMO AND KIERKEGAARD.

Weiss M. (Speaker)

University of Klagenfurt ~ Klagenfurt ~ Austria

This paper explores the persistent connection between religion and violence, with a focus on Vattimo's and Kierkegaard's perspectives. Vattimo's definition of violence as the imposition of unquestionable foundations is contrasted with Johann Galtung's structural violence and Kierkegaard's "violence of faith," exemplified in Fear and Trembling. Drawing on Vattimo's hermeneutics and notions of kenosis, the discussion examines how dialogue and peace can emerge through the rejection of immutable truths. The interplay between faith, reason, and violence is further contextualized through reflections on Abraham's sacrifice and contemporary philosophical discourse.

OPEN PANEL ON CONSERVATION Leone M. (Proponent) , Leone M. (Chair) Center for Religious Studies - Bruno Kessler Foundation ~ Trento ~ Italy Subject Area: Religious Studies, Ethics, Digital Humanities Number of Accepted papers: 27 Hours: 10

OPEN PANEL

ON CONSERVATION

CONSERVE WHAT'S GOOD, GET RID OF WHAT'S BAD (AND TOLERATE WHAT'S NEITHER)!

AN INHERITANCE WITHOUT TESTAMENT: MOUNTAINS AS A LABORATORY OF THE FUTURE

21

CLOSED PANEL EARTHING INTERFAITH DIALOGUE - THE PERSONAL LEVEL Schmidt-Leukel P. (Proponent) [1] , Völker F. (Chair) [2] University of Muenster ~ Muenster ~ Germany [1] , University of Vienna ~ Vienna ~ Austria [2] Subject Area: Interreligious Dialogue, Theology, Religious Studies Hours: 2

CLOSED PANEL

EARTHING INTERFAITH DIALOGUE - THE PERSONAL LEVEL

UNEXPECTED ISSUES: THREE STORIES OF INTERFAITH ENCOUNTER.

DOES INTERRELIGIOUS DIALOGUE NEED A THEOLOGICAL DIMENSION?

INTERRELIGIOUS PHRONESIS: BRIDGING PRACTICAL WISDOM AND INTERFAITH ENGAGEMENT

FOUR CATEGORIES OF INTERRELIGIOUS ENCOUNTER FROM A PHENOMENOLOGY OF PRACTICE

DIALOGUE AND PERSONAL RELIGIOUS IDENTITY - THE CASE OF PAUL KNITTER

PERSONS, NOT TYPES - A LESSON TO BE LEARNED FROM HASAN ASKARI

CLOSED PANEL

CONTEMPORARY HINDUISM AND SOCIO-CULTURAL TRANSFORMATION: THREE PERSPECTIVES

SOCIO-CULTURAL TRANSFORMATION AND THE TREES FOR LIFE MOVEMENT

PUBLIC VISIBILITY OF RELIGION AND SOCIO-CULTURAL TRANSFORMATION

BRAHMA KUMARI TRADITION AND SOCIO-CULTURAL TRANSFORMATION

OPEN PANEL

RELIGION AND NEW CROSS-CULTURAL REALITY: TRANSFORMATIONS AND CHALLENGES

CROSS-CULTURAL COMPETENCE IN THE DIALOGUE OF RELIGIONS IN UKRAINE

THE ROLE OF THE RELIGIOUS FACTOR IN BUILDING CROSS-CULTURAL COMMUNICATIONS

THE CURRENT MEDIA IN PROVIDING RELIGIOUS COMMUNICATION OF CLERGY AND BELIEVING PEOPLE

GLOBALISATION AND WOMEN'S LEADERSHIP IN RELIGION: HOW FEMINIST MOVEMENTS CHANGE TRADITIONAL RELIGIONS

CROSS-CULTURAL CONFLICT IN THE RELIGIOUS SITUATION IN UKRAINE

OPEN PANEL

POST-TARIQA SUFISM AND CHALLENGES OF MODERNITY

MAJMA-UL-BAHRAIN IN HAZRAT INAYAT KHAN'S ACTIVITIES IN THE WEST (1910-1926)

SUFISM IN MODERN KAZAKHSTAN: PROBLEMS OF INTERPRETATIONS, TRENDS AND CHALLENGES

THE VISION OF SPIRITUAL PERFECTION IN SHAYKH FADHLALLA HAERI AND POST-TARIQA SUFISM

CLOSED PANEL

GENDER EXPRESSION IN THE RASIK TRADITION: TEXTUAL INTERPRETATIONS AND CONTEMPORARY MANIFESTATIONS

DEVOTIONAL GENDER MATTERS: FROM FEMININE DEVOTIONAL FIGURE TO MALE OR FEMALE EMBODIED HUMAN

GENDER FUIDITY IN THE DEVOTIONAL POETRY OF SŪRDĀS AND MĪRĀBĀĪ AND IN THE POETIC IMAGINARY OF THE SAKHĪ SAMPRADĀYA

CONTEMPORARY "SAKHĪ" OF MADHYA PRADESH AND UTTAR PRADESH

OPEN PANEL

SCRIPTURE & THEOLOGY 2025: EXPLORING METHODOLOGICAL INTERACTIONS BETWEEN BIBLICAL STUDIES AND SYSTEMATIC THEOLOGY

E PLURIBUS UNUM: MINING BIBLICAL THEOLOGY FOR GUIDING PRINCIPLES IN THEOLOGY IN GENERAL

ANALYSIS OF THE COMPLEXITY OF THE RELATIONS BETWEEN SCRIPTURE AND SYSTEMATIC THEOLOGY

AMC

SCRIPTURE & THEOLOGY (2025 AMC-PANEL): ENGAGING FRANCES YOUNG'S "DOCTRINE AND SCRIPTURE IN EARLY CHRISTIANITY"

OPEN PANEL

WORK IN TRANSFORMATION: RELIGIOUS IMPRINTS

HOW THE SACRAMENT OF MARRIAGE TRANSFORMS THE DIACONATE AND THE WORK OF DEACONS

IGNATIAN SPIRITUALITY AND CHAPLAINCY IN HOSPITALS

OPEN PANEL

(RE)AFFIRMING DEATH: MATERIAL AND IMMATERIAL APPROACHES TO DEATH AND DYING

THE FUNERAL OF THE BASILEUS IN 9TH AND 10TH CENTURY. RITUAL HANDLING OF THE CORPSE AND MATERIAL CULTURE OF DEATH

SELF-DETERMINATION AND ALGORITHMIC AUTHORITY: CAN AI RESHAPE END-OF-LIFE DECISION-MAKING?

OBSERVING CORPSES. WHEN THANATOURISM MEETS RELIGIOUS HERITAGE

THE PHILOSOPHER, THE DEATH

CLOSED PANEL

POST-THEISM, POST-SECULARISM, AND THE TRANSFORMATION OF CHRISTIANITY

BEYOND THE DEATH OF GOD

POSTTHEISM AS AN ALTERITARIAN PRACTICE

THE CATHOLIC CHURCH IN AN AGE OF TRANSFORMATION

CLOSED PANEL DOES KYIV HAVE A THEOLOGICAL TRADITION? Sinkevych N. (Proponent) [1] , Berezhnaya L. (Chair) [2] University of Leipzig ~ Leipzig ~ Germany [1] , Austrian Academy of Sciences ~ Vienna ~ Austria [2] Subject Area: History, Theology, Hours: 3

CLOSED PANEL

DOES KYIV HAVE A THEOLOGICAL TRADITION?

"TO HEAVEN…OR TO HELL…": ENEIDA, NEW UKRAINIAN LITERATURE, AND THE OLD KYIVAN THEOLOGICAL TRADITION IN THE IMPERIAL PERIOD

CHALLENGING THE RUSSIAN IMPERIAL NARRATIVE OF THE HISTORY OF UKRAINIAN THEOLOGY: A CRITICAL EVALUATION OF GEORGES FLOROVSKY'S WAYS OF RUSSIAN THEOLOGY.

TRANS-CONFESSIONALITY IN EIGHTEENTH-CENTURY KYIVAN METROPOLITANATE: CULTS OF SAINTS IOV OF POCHAIV AND JOHN THE NEW OF SUCEAVA

ORTHODOXA CONFESSIO FIDEI LITERATI AND (UN)ORIGINAL THEOLOGICAL JUSTIFICATION OF THE GIFT GIVING BY KYIVAN LITERATI IN THE EARLY MODERN PERIOD.

THE INVENTION (?) OF THE KYIVAN THEOLOGICAL TRADITION IN THE 17TH CENTURY: CONTINUITY OF TEXTS AND IDEAS.

HOLY RUS AND HISTORY: IN SEARCH OF THE SOURCES OF 'KYIV' AND 'MOSCOW' ORTHODOX HISTORIOGRAPHY.

SOME ASPECTS OF THE MEDIEVAL ORIGINS OF KYIVAN CHRISTIAN TRADITION.

OPEN PANEL INTERFAITH DIALOGUE AND TRANSFORMATION Admirand P. (Proponent) , Admirand P. (Chair) Dublin City University ~ Dublin ~ Ireland Subject Area: Interreligious Dialogue, Religious Studies, Ethics Number of Accepted papers: 12 Hours: 4

OPEN PANEL

INTERFAITH DIALOGUE AND TRANSFORMATION

SHAPING GLOBAL CITIZENS THROUGH INTERRELIGIOUS COLLABORATION: THE INTERFAITH COALITION CONFERENCE FOR GLOBAL CITIZENS

THE TRANSFORMATION OF CHRISTOLOGY AFTER INTERFAITH DIALOGUE

ENGAGING WITH DISCOURSES ON HUMAN RIGHTS AND GENDER JUSTICE IN INTERRELIGIOUS DIALOGUES: A TRANSFORMING MATTER?

CLOSED PANEL

TRANSFORMATION OF CHRISTIANITY IN A POST-SECULAR AGE

POST-THEISM AND REFORM OF CHRISTIANITY

THE DEATH OF GOD AND THE GOD OF CHRISTIANITY

POST-THEISM AS AN ALTERITARIAN PRACTICE

OPEN PANEL