Abstract In this study 362 lay Catholic participants attending Bishop Barron’s London conference in February 2025 completed the Francis Psychological Type Scales. Rooted in psychographic segmentation theory these data were compared with data provided by 460 lay Catholic participants attending Bishop Barron’s London conference in February 2023 and with the profile of 1,474 attendees at Catholic churches. The replication study in 2025 confirmed the findings from 2023. Compared with Catholic churchgoers, Bishop Barron attracts higher proportions of intuitive types (N) and thinking types (T) and a lower proportion of the Epimethean temperament (SJ). Planted back in local congregations, here are people with the capacity either to transform or to unsettle these congregations.

From the perspective of religion, Albania is a tiny country with a majority of Muslims, Orthodox, and Catholics. Geographically speaking, the Christian population's settlement produced a split between the Orthodox south and the Catholic north, but in practice, this was not entirely clear-cut because there were Orthodox people in the Catholic area and vice versa. In the north of Albania, where the missionary process had started early during Ottoman occupation and continued under the Austro-Hungarian protectorate, leading to the establishment of Jesuits and Franciscans, the Catholic Church's attention was concentrated until 1939. Concrete measures were launched to establish Catholic missions in the southern part of the country in April 1939, right after the Italian invasion.This study intends to examine the Vatican's attempts to expand the activity of missionary priests in a region where the majority of the population was not Catholic and where there was a shortage of local clergy, necessitating their importation from other nations, using Albanian archival sources, historical literature, and a portion of the funds of the Central State Archives based on the methodological approach of integrating chronological with thematic-problematic criteria. The establishment of administrative-religious structures that would make missionary work easier, the activities of foreign priests' missions from Italy and Albanian sisters' settlements in some of the major southern cities, the attempts of Italy to expand its influence in that region through them, the financial challenges they faced, and the hostility and indifference of the Orthodox population, which viewed their mission with suspicion, are all given particular attention.

This study aims to examine the extent to which gejog lesung music can be utilized as a medium for faith proclamation (evangelization). Gejog lesung is a cultural heritage originating from agricultural communities, where the lesung (a traditional wooden mortar) was historically used for pounding rice. During intervals of their work, the lesung was played as klothekan (rhythmic percussion) to accompany songs that entertained those resting from their labor. In St. Hilarius Parish, Klepu, Ponorogo, gejog lesung has been revitalized and developed as part of the local agricultural culture, eventually becoming a distinctive icon of the parish. This research employed a qualitative approach using semi-structured and in-depth interviews. The study was conducted at St. Hilarius Parish, Klepu, Ponorogo, due to its deep-rooted agricultural culture and the preservation of the gejog lesung tradition. The community has successfully revived this nearly lost art form and integrated it as a signature identity of the parish. The findings highlight several key points. First, the Catholic Church has the duty and responsibility to preserve, maintain, and purify local cultures such as gejog lesung, ensuring they do not vanish but instead flourish while being enriched with Christian values. St. Hilarius Parish serves as a model for the Church in revitalizing local traditions. Second, gejog lesung demonstrates that simple folk art can serve as an effective medium for faith proclamation. However, guidance from parish priests or theologians is essential to transform gejog lesung into a form of catechesis that conveys ecclesiastical reflections. Artistic language as a catechetical tool proves to be more engaging and accessible for laypeople. Third, gejog lesung fosters communal participation in the mission of the Church. Since this art form cannot be performed individually, it necessitates cooperation and collaboration among the faithful in their evangelical work.

This article addresses recent critiques of secularisation as a linear explanatory model for religious change in European societies, proposing that contemporary artistic creation is a fertile site for observing new interrelations between the secular and the religious. Focusing on João Madureira’s Missa de Pentecostes (2010), composed for the ensemble ‘Sete Lágrimas’ and part of a cultural project by the Roman Catholic community of ‘Capela do Rato’ (Lisbon), the study analyses how this work creatively reconfigures the traditional Mass form. By juxtaposing the Ordinary sections (e.g., Kyrie, Gloria) with the Proper sections (e.g., Introitus, Sequentia), which incorporate non-canonical Portuguese poetic texts, the composition creates a hybrid space in which ritual and artistic modes interact and mutually re-legitimise each other. Using a heterological interpretative framework inspired by Michel de Certeau, the article highlights the tensions and exchanges between ritual and aesthetic logics. The analysis draws on key theoretical concepts including Jean Rancière’s notions of consensus and dissensus, Pierre Bourdieu’s theory of ritual and habitus, Paul Ricoeur’s philosophy of translation as hospitality, and Pierre Lévy’s concept of universalism without totality. The findings suggest that Madureira’s work enacts a process of poetic re-signification of religious memory, opening new possibilities for hybrid ritual–artistic practices. These practices transform ritual time-space into an interface that fosters plural and non-totalising forms of spiritual belonging.

Advances in human gene editing raise significant ethical questions concerning their compatibility with the Catholic Church's understanding of human dignity. This paper examines the Church's moral evaluation of human gene editing, particularly germline modifications, through its foundational principles of the dignity of the human person, the integrity of human nature as created in the imago Dei, the principle of solidarity, and the moral responsibility to exercise care rather than technological domination over human life. Employing the See-Judge-Act model, the study applies the Catholic moral framework to contemporary developments in gene editing, which are currently directed primarily toward the treatment of genetic diseases. The paper undertakes a doctrinal and hermeneutical analysis to assess whether such interventions respect or compromise inherent human dignity and then makes recommendations for concrete responses to the issue. Given the Catholic Church's global moral influence, clarifying its position helps delineate ethical boundaries between legitimate therapeutic intervention and unacceptable alteration of human nature. The study concludes that a Christian ethical response must take a future-oriented view in medicine, one that anticipates not only present therapeutic uses of gene editing but also emerging biotechnologies aimed at enhancement, redesign, and inheritable modification of the human genome, while firmly rejecting any form of genetic manipulation that transforms medicine from healing the person to engineering human nature itself.

Abstract Introduction. Family planning is a critical catalyst for achieving Sustainable Development Goal (SDG) Target 3.7, promoting gender equality, and empowering women to participate in education and the workforce. In the Philippines, while the modern contraceptive prevalence rate (mCPR) has risen to 58%, an “unmet need” of 12% persists, largely due to high drop-out rates among women who previously used a method but discontinued it. Understanding the drivers behind this discontinuation is essential to bridging the gap between contraceptive intent and long-term use. Objectives. This study aims to determine the reasons for contraceptive drop-out among contraceptive pill and injectable acceptors at the Advanced Comprehensive Family Planning Services, Research and Training Center (CFPC) of Dr. Jose Fabella Memorial Hospital. It seeks to analyze socio-demographic profiles and identify themes leading to missed follow-ups to improve counseling, operational efficacy, and standard of reproductive care. Methods. The study utilized a qualitative cross-sectional study using a narrative inquiry approach was employed. The study targeted women registered as “acceptors” of short-term hormonal methods, such as contraceptive pills and injectables, who missed scheduled follow-ups in April 2025. Purposive sampling was used to obtain a sample of 45 participants (reaching thematic saturation) from a pool of 248 identified drop-outs. Data was collected via telephone interviews by trained facilitators and analyzed using frequency distributions for demographics and Inductive Thematic Modeling for narrative data. Results. The participant profile primarily consisted of housewives, with secondary education, Roman Catholics, women aged 30–39, living in with partner and residing within the National Capital Region. Four major themes for drop-out emerged: Health System and Personal Access Issues: The most prominent theme, with subthemes of location, time, and financial constraints. Medical Problems: Specifically adverse side effects like irregular bleeding or weight gain. Socio-cultural and Family Barriers: with subthemes of lack of partner support, having a partner working abroad (OFW), or a desire for another pregnancy. Lastly, Lack of Awareness: Resulting in missed intake or confusion regarding scheduled follow-up dates. Discussion. The dominance of access issues suggests that for working-class housewives, “financial constraints” are often tied to logistical hurdles like travel costs (“walang pamasahe”) rather than the cost of the contraceptive itself. Medical side effects remain a critical barrier, even for the majority of participants who explicitly wished to avoid future pregnancies, highlighting a need for better initial counseling to manage expectations. The complexity of short-term regimens also poses a challenge for younger acceptors or those with limited health literacy. Conclusion. Contraceptive discontinuation is a multifaceted process driven by an intersection of systemic gaps, physical burdens, and domestic circumstances. To improve continuation of family planning method, healthcare interventions must evolve beyond the provision of supplies to include integrated support strategies. Key recommendations include proactive side-effect management, decentralized care through partnerships with local health units, enhanced male engagement to foster domestic support and empowerment programs. Addressing these barriers is vital for ensuring family planning effectively promotes social equity in the Philippine health system.

This article argues that Carl Schmitt’s approach to the visual expression of political power evolves from an early reliance on symbolic form to a later adoption of allegory, influenced by Walter Benjamin. Initially attracted to the Catholic Church as a symbolic synthesis of bureaucracy and charisma, Schmitt grew disillusioned with its modes of visual representation. He then turned to political myth, envisioning the national leader as the symbolic incarnation of a unified people. This model, however, also proved untenable. In search of an alternative, Schmitt drew on Benjamin’s theory of allegory to retrieve the Baroque tradition of state personification: Sovereigns, like actors on a stage, outwardly represent the state without claiming to exhaust its meaning. I contend that this allegorical framework allowed Schmitt not only to sidestep the totalizing tendencies of political myth but also to open a conceptual path for reimagining Europe’s postwar fractured space.

ABSTRACT Much of the activism on environmental issues within the US Catholic Church is not coming from those with institutional power (like bishops and diocesan priests), but rather from sisters, who have no formal power. What factors facilitate sisters’ environmental activism? Drawing on qualitative interviews with US Catholic sisters who are leaders in environmental activism, we find that characteristics of avowed religious life, particularly sisters’ social networks, communal life, and biographical availability, facilitate their mobilization. Findings also suggest a relationship between institutional power and activism, with sisters’ relative lack of power giving them freedom in the margins to engage in activism. In contrast, environmental activism among bishops and priests may be constrained by their greater isolation from community and greater institutional power, which they seek to protect. This research contributes to literature on religion and social movements, as well as highlighting gendered power dynamics and environmental politics in the Catholic Church.

Urszula Ledóchowska was a Polish aristocrat, nun, founder of a Congregation of the Ursuline Sisters of the Agonising Heart of Jesus and saint of the Catholic Church, whose educational and social activities serve as an example of Catholic principles of love. Her attitude of loving acceptance, understanding and setting high standards in her relations with her pupils contributed greatly to the success of the educational institutions she ran. Her patriotic attitude and oratorical talent contributed to the dissemination of knowledge about Poland, its history and culture in the Scandinavian countries. The aim of this article is to present the basic principles of her educational activities in the years 1905–1918, i.e. until Poland regained its independence.

Background People’s attitudes on sex work have always been a subject of debate with two main sides: those who are in favor, and those who are strongly opposed. In the last decades, there have been increasing movements against this practice, specifically led by some feminist collectives. Thus, the main aim of this research is to analyze the change in attitudes and behaviors related to sex work in Spain over time and what should be done regarding this practice. Method A total of 1413 people (745 men and 666 women) between 18 and 30 years old completed the same ad hoc survey about attitudes and behaviors related to sex work in 2014 and 2022. Results Regarding attitudes, it has been found that the penalization of procurers and clients is the most supported position nowadays; and the legalization position has lost almost 35% of supporters. Regarding behaviors, women have increased the use of sex work services from 2014 to 2022; meanwhile men have decreased the use of these services. Furthermore, sex work is seen in 2022 as an immoral and humiliating activity, instead of a profession. Finally, variables like Catholic religion, gender, morality and to be willing to accept money in exchange for sex predict the position of people toward sex work. Conclusions The Spanish young adult population has changed their behaviors and attitudes toward sex work, moving from supporting legalization in 2014 to favoring penalization in 2022. Being a woman, atheist, young and refusing money for sex are characteristics of the average profile supporting penalization.

ABSTRACT The senses are the means by which people encounter, experience and know the world, including worship spaces. Whilst the embodied aspect of worship is acknowledged in the literature, a substantial account of the sensory aspect of worship and liturgy is largely missing. In this article, the authors analyse five focus groups in five different types of churches (Greek Orthodox, Roman Catholic, Anglican (evangelical), Anglican (Taizé-style), and Evangelical). The overarching theme of ‘Focus and distraction’ underpinned the sensory experience of worship, with five themes also identified: 1) the senses that matter, 2) contextual and subjective experiences, 3) (un)intentional (dis)use of senses, 4) balance and contrast, and 5) self-consciousness/social pressure. The analysis resulted in a fine-grained account of the senses in liturgy and how they constitute worship, thereby giving in-depth insight into the experience and importance of the senses for regular worshippers.

The Modern Shift in the Roman Catholic Understanding of Speaking in Tongues

Abstract Climate‐protective behaviors (CPBs) aim to reduce one's carbon footprint and to engage others in climate saving. Under the late Pope Francis's leadership (2013–2025), the Catholic Church, to which most Italians belong, paid increasing attention to the planetary crisis and advocated for lifestyle changes to protect the climate. Drawing from a survey of a representative sample of Italian citizens, we checked if religiosity, which research connects to altruistic predispositions predicting prosocial behavior, impacts the intention to adopt CPB. We find modest variance, indicating that older respondents, women, working people, the highly educated, non‐believers, and politically interested individuals are more willing to adopt behavioral changes. Religiosity is significantly and positively associated only with some climate‐friendly behaviors: the willingness to buy sustainable clothing, to mobilize others, to invest in sustainable funds, and to avoid air travel. Political determinants are stronger predictors of intended climate activism and reduced red meat consumption.

Cannabis use among university students is a growing concern, particularly in demanding medical programs. We estimated prevalence, identified predictors, and compared coping strategies among medical students in Uganda. Cross-sectional survey of 318 undergraduates at Kampala International University (Western Campus). Cannabis use and hazardous/disordered use were screened with CUDIT-R (hazardous 8-11; probable use disorder ≥12, DSM-5-TR aligned). Coping was measured with the Brief COPE. Predictors were assessed using logistic regression; coping differences with the Wilcoxon rank-sum test. Cannabis use prevalence was 30.8% (n = 98); 7.6% met criteria for hazardous use and 9.4% for probable cannabis use disorder. Independent predictors of use were being separated (AOR = 12.00), being single (AOR = 3.45), Catholic faith (AOR = 2.76), and longer time at campus (AOR = 1.16 per year). Users reported higher emotion-focused and avoidant coping; problem-focused coping did not differ. Cannabis use among Ugandan medical students is common and associated with relationship status, religion, and time at campus. Coping profiles suggest greater reliance on maladaptive strategies among users. Findings support campus policies and mental-health programs that integrate substance-use screening and strengthen adaptive coping skills.

From the Religious Spirit to the Spirit of Helsinki: The Holy See and the Polish Catholic Church in the Construction of the »Common European Home« (1950–1977)

In the Catholic Church tradition, the worship space serves as a critical architectural framework for liturgical activities and for spatial articulations of symbolic meaning that structure ritual experience. Previous studies have predominantly addressed permanent church buildings, while investigations into temporary worship spaces remain limited, particularly in terms of their spatial adaptability and symbolic performance. This study aims to examine how the Pastoral Service Building, adapted as a temporary worship space at St. Pius X Catholic Church, Karanganyar, spatially represents liturgical symbolic meaning and constructs a sense of sacredness through architectural configuration. The research adopts a qualitative case study approach, employing direct observation of spatial geometry, circulation patterns, visual orientation, and lighting conditions during liturgical celebrations, complemented by in-depth interviews with the pastor, church administrators, and congregants. A semiotic framework is used to analyze and interpret spatial signs and architectural elements within the liturgical context. The findings show that despite physical constraints and the absence of permanent sacred elements, strategic spatial arrangement, such as geometry, circulation, congregation–altar orientation, sanctuary configuration, and lighting, preserves the symbolic structure of Catholic liturgy and supports a coherent ritual experience. The study offers insights into adaptive design strategies for temporary worship spaces, particularly in addressing spatial constraints while preserving symbolic and ritual functions.

This article examines the emotional dimensions of abortion decisions in Austria, where abortion remains legally restricted and socially stigmatised. Unlike in countries with more liberal reproductive laws, the Austrian legal framework imposes strict time limits and conditions on abortion, while public discourse is dominated by conservative actors and the Catholic Church in particular. This article explores how these constraints shape individual experiences, focusing on the a posteriori emotional processing of abortion decisions. Drawing on 12 in-depth interviews with individuals who terminated pregnancies in Austria, the analysis reveals how limited emotional scripts leave women uncertain about what feelings are expected (or even allowed) after an abortion. While participants expressed confidence in their decisions, the analysis identifies ambivalent emotions, such as regret, grief, empowerment and loneliness. Discussing the broader implications of limited emotional scripts, our analysis showcases how reproductive decisions are not only personal but also deeply embedded sociopolitically, with emotions serving as both a site of agency and a reflection of broader societal constraints.

This article examines the construction of the Siirt Chaldean Catholic Church in the Ottoman periphery, focusing on the complex relationship between imperial reforms, local resistance and social agency. From the mid-nineteenth to early twentieth century, the study investigates the development of religious and educational infrastructure within the context of Ottoman governance and sectarian dynamics. By the 1880s, influenced by French Dominican missionaries and broader imperial reforms, the Chaldean community became more visible. According to the 1913–1914 Ottoman census, Chaldeans made up approximately 11–12 per cent of the Siirt sanjak population. This demographic increase, alongside rural-to-urban migration and growing religious needs, created pressure for new churches and schools. The church’s construction process, involving bureaucratic negotiations, local opposition and imperial approval, highlights that sacred architecture served not only religious purposes but also symbolized communal legitimacy and sovereignty in the Ottoman periphery.

With the conclusion of the 2nd Session of the Synod on Synodality, the Catholic Church worldwide enters the implementation phase of synodal conversion, as presented in the Final Document of the 2nd Session of the Synod (October 2024). The consultation of the People of God and the Final Document emphasise the concept of the Church as a communion of local churches and, thus, the essentially synodal nature of the Church. In this article, I examine the progress and outcomes of the first (diocesan and national) stage of the synodal process in the Catholic Church in the Czech Republic as a partial contribution of the communion of local Churches towards the two sessions of the Synod on Synodality (2023 and 2024). After an initial description of the socio-cultural context of the Catholic Church in the Czech Republic, I evaluate the course of the consultation of the People of God in the local churches and then analyse several impulses of the National Synthesis for the synodal conversion of the Catholic Church.

The article is devoted to the study of the genesis and specifics of the iconography of the image of Jesus of Nazareth the Redeemed, as well as to clarify the demonstration of his cult in the centers of the Roman Catholic Trinitarian Order in the territories of Volyn at the end of the 17th – the first third of the 19th century. As a result of the research, it was found out the Spanish origin of the sculptural image of Jesus of Nazareth the Redeemer, revered in Volyn, the formation of an original iconographic type, which was consonant with the main vision of the Trinitarian order – ransoming Christian prisoners from Muslim captivity, as well as the establishment of his cult in the centers of the Trinitarian monastic community in the eastern lands of the Polish-Lithuanian Commonwealth. It is concluded, that the statues of Jesus of Nazareth the Redeemed became not only one of the central shrines in the arrangement and decoration of the order temples of the Trinitarians in the territories of Volyn, but also the objects of worship and even pilgrimage. At the same time, the spread of this cult among the Trinitarians is evidenced by the establishment of brotherhoods of Jesus of Nazareth among them. Its significance in the cult and ritual sphere of the Roman Catholics of the region is evidenced by the Trinitarian services during Great Lent in honor of the Passion of the God. It is emphasized, that these sacred images became one of the manifestations of the originality of the historical way of Volyn, in particular, the origins of its organic connections with the Western European spiritual and cultural, in particular artistic, space.