This study explores religious diversity in Romania and how the trends of indices of religious fractionalization and polarization manifest at the county level in the post-communist period. The county is selected as the relevant level for analysis due to its spatial confessional dynamics being more clearly visible. Recent studies have revealed that erosion of diversity represents an important aspect for any country and needs to be considered as an important aspect of democracy. This paper highlights that religious polarization and fractionalization in Romania has been generally maintained, although the regions of Transylvania, Banat, Dobrogea and Western Moldova remain areas where there are different confessions. Besides the general aspect of religion diversity depending the ethnic trends, there is a rise of Pentecostals and Baptists at the county level. This aspect can inform policymakers to create new institutions for dialogue between majority Orthodox communities and Protestants so that potential conflicts do not appear between the Orthodox and emerging religious communities, but also to ensure objective, cultural, religious coherence.

This article discusses the relationship between the discourse of evangelical churches and the production of conservative neoliberal political rationalities. We start from the premise that the Large Evangelical Corporations (in Brazil), operate within the neoliberal logic, and offer biographical solutions to social exclusion systems, indicating the individual and spiritual causes for poverty and suffering, while identifying the "deserving" of blessings, suggesting elevation through personal responsibility. In this turn, they merge self-entrepreneur individualism with rhetoric that interweaves elements of conservative communitarianism, such as tradition, naturalizing gender roles, and cultivating traditional family models, seen as key to rehabilitating the wider society. We hypothesize that, in the Brazilian case of the state of Rio de Janeiro, evangelical churches are central parts of this gear, acting as one of the main "resonance machines" (Connolly) of neoliberal policies, providing individualized solutions for structural systems of social exclusion, in a pedagogical, efficient and extensive manner. In this sense, this work benefits from fieldwork and interviews conducted in the state of Rio de Janeiro with its large evangelical churches.

A traditionally salient topic of empirical investigation in the sociology of religion, this paper seeks to offer a recent investigation into the intergenerational transmission of religion and the parental forms of religious engagement that predict adult engagement with religion. The study of this paper explores the intergenerational transmission of religion, focusing on the parental forms of religious identity and engagement that influence religious identity, beliefs, and practices in adulthood. By analyzing the 2018 GSS dataset in the United States with multiple regression analyses, I find strong parental and childhood influences on adult religiosity, religious service attendance, and belief in God. Indeed, this engagement often mirrors parental engagement for these variables. However, while paternal religious identity often predicts these religious variables, I find that the religious identity and engagement of parents generally does not predict religious identity in adulthood. Ultimately, while these results generally show strong predictive mechanisms of intergenerational transmission, they also illustrate that these relationships are variably dependent on the form of parental and adult religious engagement and which parent participates or is associated with that engagement.

This article presents the development of a Faith-Informed Advocacy Model that integrates faith-based principles and values into advocacy efforts within Christian social work. Drawing from the intersection of Christian ethics and social work principles, this model provides a framework for Christian social workers to engage in advocacy work that is grounded in their faith and guided by ethical principles. The article includes case studies that illustrate the application of the model in real-world scenarios.

Amidst the transformative backdrop of the post-Covid-19 context, the researcher embarks on a qualitative exploratory study to investigate the intricate interplay of religiosity, educational engagement, and campus life among college students at St. Michael's College, Iligan City. Guided by a theoretical framework integrating Vygotsky's sociocultural theory, Fredricks et al.'s engagement theory, and Pascarella & Terenzini's educational impact theory, this study delves into the dynamic fruition of religiosity in response to the pandemic's impact. Employing purposeful and maximum variation sampling, the investigation unravels narratives from interviews, focus group discussions, and observations. Through thematic analysis, themes of "Adaptive Integration," "Religious Resilience," "Community Nexus," "Challenges of Synchronization," and "Identity Negotiation" emerge. In the discourse of these themes, strategies students employ to navigate challenges arising from this confluence are unearthed. Rooted in a deep understanding of the context, this study presents implications for fostering holistic growth within an inclusive educational environment. As the findings and insights are presented, stakeholders are invited to reimagine the role of religiosity, educational engagement, and campus life in shaping the holistic student experience in a world forever changed.

The closure of Black churches raises concerns about the socioeconomic impact on African American communities. This pilot study uses Social Capital theory to highlight the relationship between the Black church and socioeconomic outcomes within the community. Based on survey responses from approximately 60% of African American participants, it was revealed that religious communities have a positive impact on their socioeconomic status. These findings have reinforced the strong connection between faith and success, noting that active involvement in religious services or activities could lead to higher annual incomes. Individuals who earned a higher income also reported more frequent participation in weekly religious services and activities. Furthermore, a chi-square test of independence showed a significant relationship between the frequency of religious participation and the likelihood of receiving a scholarship or grant funding from religious organizations. Therefore, the study provides evidence highlighting the church's critical role in fostering positive economic outcomes and social networks within African American communities. These findings provide a framework for additional research in this field to explore further the impact of religious communities on various aspects of African American life.

Human perception of nature and God have always been inextricably linked. In order to understand nature and its inherent processes, including various natural hazards, the reasons for their origin were often attributed to God's will, suffering for sin and the similar. Fear of material and human losses prompted a man to pray and offer sacrifices/gifts and other rituals to appease the "wrath of the gods". The progress of civilization and technology has not alleviated the destruction and trauma that natural disasters inflict on all aspects of social life. A major obstacle to this is the exponential population growth in vulnerable areas. The frequency of natural disasters and the fatalistic attitudes that limit the effective fight against them have motivated religious communities and individuals to cooperate with international and international organizations and institutions to reduce the risk of local disasters. Believers thus receive the necessary psychological and financial assistance and support from religious communities during all phases of disaster management. Therefore, the subject of this paper is a comprehensive examination relationship between the degree of religiosity of the population and how this connection impacts the policy of reducing disaster risk. The aim of the research is to scientifically describe the nature of the relationship between the degree of religiosity of citizens and different segments of disaster risk reduction.

Building on recent directions in religion-related social and political science, our essay addresses a need for location-specific and religion-specific scientific research that might contribute directly to local and regional interreligious peacemaking. Over the past 11 years, our US-Pakistani research team has conducted research of this kind: a social scientific method for diagnosing the probable near-future behavior of religious stakeholder groups toward other groups. Integrating features of ethnography, linguistics, and semiotics, the method enables researchers to read a range of ethno-linguistic signals that appear uniquely in the discourses of religious groups. Examining the results, we observe, firstly, that our religion and location-specific science identifies features of religious group behavior that are inevident in broader, social scientific studies of religion and conflict; we observe, secondly, that our science integrates constative and performative elements: it seeks facts and it serves a purpose. We conclude that strictly constative, fact-driven sciences may fail to detect certain crucial features of religious stakeholder group behavior.

Aim of this study was to examine the psycho-emotional and economic resilience of the widows of the Christians male victims of the suicide attacks on Roman Catholic and Christ churches in Youhanabad Lahore. A qualitative case study was conducted of the widows of to understand how they recovered from the loss. The study exuded that how the widows recovered from the loss of their husband’s with the help of their in-laws. Second, how widows met their economic needs by doing menial jobs, and with the help of aid provided by in-laws. Third, the help provided by the Churches. Living in a society with a Muslim concentration also affects the widows into Forced religion conversion. Furthermore, due to lesser check and balance on male orphans, they also get involved in various criminals’ activities to support their families. The conclusion was the factors helped the widows overcome the psycho-emotional loss and recover economically.

The Church of the Company of Jesus in Quito (1605-1765) is one of the most remarkable examples of colonial religious architecture on the World Heritage List. This church has multiple constructive phases and several interventions with no clear record of the entire architectural site, including the historical mortars. A total of 14 samples of coating mortars inside the central nave were taken, with the protocols suggested by the research team and a comparative sample of the architectural group that does not have intervention. The analysis presented in this paper focuses on mineralogical characterization, semi-quantitative analysis by X-ray diffraction and scanning electron microscopy with microanalysis of the samples. The results showed the presence of volcanic aggregate lime and gypsum, used in lining mortars and joint mortars. Mineralogical and textural composition data have allowed the mortar samples to be relatively dated.

Internal and external factors influence the tendency of corruption. One of these internal factors is Dark Triad Personality, religiosity, and compensation, while the external factors are the organizational culture. This first study was conducted on 222 private employees and the second study 205 state employee in the East Java area. All subjects have worked at the company for at least 1 year and have a position as the staff, administrator, manager, and age range from 22 to 55. The results of the first study using regression analysis showed that: there was a significant correlation between dark triad personality, organization culture, and the tendency of corruption of private employee (F = 60,132; p = 0,000); there was a significant negative correlation between organizational culture and tendency of corruption (p = 0,000); there was a positive correlation between dark triad personality and the tendency of corruption (p = 0.05). The results of the second study using regression analysis showed that: there was a significant correlation between religiosity, compensation, and the tendency of corruption of state employee (F = 65.950; p = 0,000); there was a significant negative correlation between religiosity and tendency of corruption (p = 0,000); there was no correlation between compensation and tendency of corruption (p = 0.074). This research's practical implication is: the company or institution must always create a positive perception of organizational culture, minimize dark triad personality, and maximize religiosity to reduce the tendency of corruption among employees.

During the last twenty years around the world there has been a rapid increase in the number of people visiting long established religious shrines as well as the creation of new sites by those operating outside the boundaries of institutional religion. This increase is intimately associated with the revival of traditional routes, the creation of new ones and the invention of new rituals (religious, spiritual and secular). To examine this process I will focus on the European region and two contrasting destinations in particular – the Catholic shrine of Lourdes, France, and the pre-Christian shrine of Avebury, England – drawing on my personal involvement in travelling to both destinations and being involved in ritual activities along the route and at the two destinations. In the discussion section of the paper I will explore the relevance of these two case studies to the analysis of power, agency and performance and the ways in which they expose (a) the role of institutions and entrepreneurs in creating rituals and sacred places and (b) the relationship between people and the domesticated landscape.

Although the positive relationship between religion and environmental behavior is well-argued, empirical research about the relationship between religion and public pro-environmental behavior is relatively lacking. This paper aims to explore the group differences in the influence of religion on public pro-environmental behavior and the mediating role of environmental risk perception in religion and public pro-environmental behavior. Using the Chinese General Social Survey data in 2013 for empirical analysis, this study’s results show that there are group differences in the impact of religion on public pro-environmental behavior. Women with religious beliefs are more willing to engage in public pro-environmental behavior than those without religious beliefs. Religious believers over the age of 45 are more willing to participate in public pro-environmental behavior than those without religious beliefs. Political participants with religious beliefs are more willing to practice public pro-environmental behavior than those without religious beliefs. In addition, we found that environmental risk perception can act as partial mediation in religious and public pro-environmental behavior. In other words, religious beliefs are deeply embedded in local political and social culture. In order to correctly understand the relationship between religion and public pro-environmental behavior, it is necessary to consider religion in a specific cultural background.

This article presents the study of religious pluralism and decolonization of Indian mind in Russia. The paper analyzes the investigation results concerning psychological features of modern Indian students from universities in Russia and India. For measuring of connection between religious pluralism and decolonization of Indian mind we made socio-psychological investigation of Indian students. We made 254 semi-structured interview with Indian students who are studying in Russia and India. According to the result of investigation that decolonization of Indian mind is connected with the level of religious pluralism. Among the values principles of religious pluralism get more significance and importance in decolonizing mind of Indian students.

This paper investigates how Islamic tolerance contributes to solve religious conflict today that has impacted on various aspects such as economic collapse, insecurity in life, lack of professional society, academic retrogressions, and so on. Knowledge of these issues has become an urgent to build a community that is full of peace, harmony and unity. The paper suggests that Quranic views on tolerance should be understood and practiced in order to avoid disunity in society which is due to failure to appreciate tolerance values in association. The paper concludes problems or misunderstandings always occur in different religious societies, since every religion has its own teachings and principles, as well as each of them is interpreted in different ways.

The article mounts an argument for public theology as an appropriate if not vital adjunct to contemporary education’s addressing of security issues in light of current world events with indisputable religious and arguably quasi-theological foundations. It will briefly expound on the history of thought that has marginalized theology as a public discipline and then move to justify the counter view that the discipline, at least in the form of public theology, has potential to address matters of such public concern in a unique and helpful way. The article will culminate with an exploration of Global Jihadism as a case study that illustrates the usefulness of public theology in understanding it better and so allowing for a response with potential to be more informed and security-assured than is commonly effected.

The creation of the National Muslims Women’s Advisory Group (NMWAG) in 2008 by Britain’s New Labour Government was part of a strategy which sought to engage different levels of Muslim communities beneath an overarching focus on reducing ‘Islamic extremism’. To do so however, Government acknowledged that it would need to support Muslim women to overcome some of the constraints it believed were placed on Muslim women in contemporary Britain. Deeming theology and religious interpretation to be one of those constraints, Government saw the need to empower Muslim women to ‘influence and challenge’ religious and theological discourses as a priority. This article therefore offers a case study on a project that was commissioned by Government that sought to empower Muslim women to ‘influence and challenge’ theological interpretations in collaboration with the NMWAG. Having gained unprecedented access to the NMWAG, its activities and engagement with Government, this article presents previously unpublished findings from that project to focus on two key themes: Muslim women, their identity and position; and theology, leadership and the participation of women. Having explored these in detail, this article concludes by critically reflecting on the way in which Government engaged and interacted with Muslim women, the role and relative success of the NMWAG and, most importantly, the extent to which the NMWAG was able to ‘influence and challenge’ interpretations of Islamic theology.