This article examines the liturgical practices of the Evangelical Presbyterian Church in South Africa (EPCSA), focusing on its Sunday liturgy, within the broader context of cultural and linguistic considerations. The EPCSA, formerly known as the Tsonga Presbyterian Church (TPC), has a diverse array of liturgies, each composed in Tsonga. Liturgy, as an integral part of worship, has evolved over the history of Christian practices, influenced by various cultures and people. This study emphasizes the cultural aspect of liturgy, asserting that the incorporation of nature into the relationship with God holds cultural significance. While the Tsonga language remains central to the EPCSA's tradition, the changing demographic landscape, with the church previously comprising Tsonga-speaking members exclusively, necessitates a reconsideration of its liturgical approach. The article utilizes a literature review to argue that the current Sunday liturgy may exhibit exclusivity. It underscores the importance of adapting liturgical practices to accommodate changes in the composition of the congregation, emphasizing the unity of diverse individuals coming together to worship a shared God despite their differences.

This study embarks on an analytical journey through the theological perspectives of Nikos Kazantzakis, underpinned by the concept of God's mutability and its roots in ancient and Byzantine Greek theology. Focusing on Kazantzakis's pivotal works such as "The Last Temptation of Christ" and "Report to Greco," the research employs a literary and historical approach to unravel the synthesis of Christian Orthodoxy, neo-Platonic philosophy, and modern evolutionary thought. The influence of Alfred North Whitehead's process theology and Henri Bergson's evolutionary vitalism on Kazantzakis's conception of a dynamic, evolving God is explored, challenging traditional doctrines of divine immutability. The study also delves into Platonic thought's impact on Kazantzakis, examining the dialectic of being and becoming, and the reinterpretation of classical concepts like stasis and kinesis in a Christian theological context. Additionally, it scrutinizes the compatibility of Kazantzakis’s views with Orthodox Christian theology, particularly in the light of contributions from figures such as Origen and the Cappadocian Fathers. The findings reveal a complex interplay between Greek philosophical heritage and Christian theology in Kazantzakis's work, offering a unique perspective on the nature of God and the compatibility of faith with evolving scientific understanding. This research contributes to the ongoing dialogue between religion and philosophy, highlighting the relevance of ancient wisdom in contemporary theological discourse and underscoring the transformative potential of theological thought in the modern era.

This study aims to offer an Orthodox response to the challenges posed by the new understanding of Christian universalism. We argue that contemporary man requires a clear and comprehensive answer to this issue, given that universalism is not merely a theological concept but also must be understood by each individual. This response is imperative as Christianity is obligated to answer everyone at all times, in line with the teachings of Apostle Peter about being prepared to answer questions about our hope (1 Peter 3:15). In this context, the study examines contemporary antinomian views on Christian universalism, with a specific focus on the original theory of theologian Pavel Florensky. Florensky posits that divine judgment will separate the 'holy self' of the damned - which will be preserved without exception and viewed joyously by the righteous, but will only objectively exist for them - from their self-consciousness of enduring torment and illusory subjectivity. Through this lens, hell is perceived as the sole reality in the consciousness of the damned, yet non-existent in the consciousness of God and the righteous. This study provides an important perspective on how Orthodox theology can respond to the challenges of universalism in a contemporary context.

The aftermath of COVID-19 has wrought significant emotional distress, exacerbating the incidence of emotionally motivated crimes, particularly within families. This phenomenon presents a substantial challenge to the South African Police Service (SAPS), especially due to the private nature of these crimes. In response, this study investigates whether the religious community in the Mamelodi policing area can leverage emotional intelligence (EI) to foster resilience and aid in crime prevention. We employed a quantitative approach, utilizing non-probability sampling to survey 104 adult Christians in Mamelodi. Participants provided informed consent. The Trait Emotional Intelligence Questionnaire-Short Form (TEIQue-SF) was used for assessment, covering four EI variables: emotionality, self-control, sociability, and well-being. The findings reveal a high level of EI, with scores of 74.06% for emotionality, 68.41% for self-control, 59.26% for sociability, and an impressive 86.84% for well-being, culminating in an overall EI score of 72.14%. These results suggest that Mamelodi's churches are effective community-based entities capable of collaborating with SAPS to prevent emotionally driven crimes, through resilience-building rooted in EI competencies. This research contributes to the South African academic discourse by intersecting psychology, policing, and community studies, particularly focusing on a township population often living below the poverty line and with limited EI awareness.

This article delves into the religious conflict that transpired in Ambon from 1999 to 2004, with a specific focus on elucidating the formation of collective memory as a pivotal mechanism for fostering post-conflict reconciliation. Employing a methodology amalgamating literature review and in-depth interviews, this research scrutinizes the intricate dynamics of the conflict, delineating the roles played by both Muslim and Christian communities, not only as victims but also as perpetrators. The principal findings underscore the shared responsibility of both groups in instigating the conflict, resulting in egregious acts such as assaults, homicides, and property destruction. The article accentuates the imperative of mutual acknowledgment regarding each community's role in the conflict as an indispensable stride towards reconciliation. It posits that an accurate and all-encompassing collective memory of the conflict serves as a catalyst for communities to critically assess their religious practices and fosters a climate of receptivity to broader religious understandings. The research underscores the significance of cultivating a nuanced collective memory in upholding peace and harmony within a diverse post-conflict society.

This study discusses the current state of ecumenical discussions on the mutual recognition of baptism and the possibilities for progress. Baptism is considered the basic sacrament of unity in Christianity, yet mutual baptismal confession is still not a reality among all Christian Churches and communities. This research also tries to answer questions about the lack of faith in infant baptism and the differences in understanding of the sacrament, especially in the relationship between Orthodox and Protestants. The method used in this study is a systematic analysis of the most relevant ecumenical theological sources of baptism. Understanding the relationship between baptism and faith is the main focus of this study, including an understanding of the ontological and epistemological dimensions of faith and being a Christian from a theological perspective. The results of the analysis are also integrated into the framework of Christian life in general and ecclesiology. One of the important findings in this study is the seventh canon of the second ecumenical council in Constantinople in 381 which states that any baptism performed with water and in the name of the Trinity should be considered a valid Christian baptism. Although the recognition of baptism does not directly entail full ecclesiastical union or eucharistic intercommunion, it does provide hope and encouragement to work harder in promoting common Christian witness and ministry. This research is also relevant in resolving the dilemma between infant baptism and the baptism of believers. In conclusion, the study proposes possible paths to take this discussion forward, in the hope of achieving a wider mutual recognition of baptism among different Churches and Christian communities.

Especially among the Abrahamic religions, quite regularly spirituality implies a relationship with God or else some other supposed “sacred” entities or forces. This starting point precludes a fully psychological explanation of spirituality since appeal to God exceeds the methodology of the social or human sciences: Psychology is not theology. In contrast, a traditional Christian axion holds that "grace builds on nature." Accordingly, recognize that a dimension of the human mind itself—consciousness or human spirit—is first and foremost the source and object of spiritual experiences. Then the natural becomes fundamental, theoretically the essential, and at its roots spirituality lies within the competence of human study, and religious accounts are further elaborations. This proposition is the thesis of this article. Following the trenchant analyses of Bernard Lonergan, this account recognizes human consciousness or spirit as a dynamic dimension of the mind, self-present, out-going, self-transcending, open-ended, geared to reality, and normative: These requisites inherent in consciousness orient a person toward the true and the good. Then personal integration and spiritual growth coincide—in this way: Psychotherapeutic healing frees the spirit to increasingly take the lead and guide one’s living, constituting one as “a spiritual person.” The specification of consciousness/spirit contrasts with other mental content—emotions, memory, imagery—and suggests a tripartite human model (organism, psyche, and consciousness) in place of the standard bipartite model (body and mind). Such a naturalistic starting point easily supports religious elaboration, seeing God as Creator (theology) and envisioning union with God (theotics). This theory foresees the collaboration of the world's religions in acknowledging a common spiritual foundation for themselves and for our pluralistic secular society.

Many people can endure economic hardships and do suffer considerably due to the social and political structures within which they live. One way to understand why such people do not give up in life or stop working hard despite low economic rewards is connected to the element of the Christian faith. It is a spiritual gift that enables people to ‘endure’ challenges in life and grow strong amid adversity. This belief is mentioned in Romans 5:1-5 but does it really work that way? This research explored the possibility of people relying primarily on the word of God and participating in religious activities to cope with life's difficulties. It was significant to have focus group interviews with people living under such conditions of faith and economic hardship to understand how this gift works in real life. From this research carried out in 2022, it was discovered that people who are active in practising their Christian faith could cope with hardships that come their way in life because of a strong sense of hope.

The article deals with the representation of popular religiosity in the work of the artists Jorge Hidalgo Pimentel and José Emilio Leyva Azze. From engraving, painting, drawing and sculpture, both have recreated deities, various symbolic elements, orality, among other aspects that are part of the social imaginary in Cuba. The text chooses representative works of stages in which the artists assume the theme with greater permanence within their work. The examination has been carried out from a qualitative perspective that overlaps the formal analysis of the works and the hermeneutic method, as a generalizing interpretative framework. With different trajectories, motivations and poetics, Jorge Hidalgo and José Emilio Leyva contribute visions that demonstrate the survival of cultural practices rooted in the Cuban people, since they form an intrinsic part of their identity. The works contribute to the safeguarding of these manifestations of intangible cultural heritage. The evaluations given in the text also provide elements that enrich the critical body on this matter within the Holguín visual arts.

This article presents an analysis of the observation on making a profit for religious institutions and providing social support during the COVID-19 pandemic in a tropical country in Indochina. The study utilizes a descriptive approach, combining a literature review and a case study to explore the specific situation in the region. The article begins with an introduction to the concept of social marketing and then focuses on a unique form of religiously related social marketing: the production and sale of amulets. The potential benefits for religious establishments in terms of both financial gain and social support are highlighted. Furthermore, a detailed case study on ritual amulet marketing during the COVID-19 outbreak crisis is provided, shedding light on the strategies employed and the outcomes achieved. The findings suggest that social marketing by religious institutions can be a valuable advertising tool even during times of public crisis. The article concludes by emphasizing the potential of social marketing as an effective means for religious institutions to address societal needs and generate positive impacts. This research contributes to the understanding of the role of religious organizations in the promotion of social welfare and offers insights for practitioners seeking innovative approaches to navigate challenging circumstances.