Artificial intelligence is poised to transform not only how we live but also how we die, with emerging “Death Tech” applications—such as deadbots, deepfake memorials, and AI-driven resurrection/immortality projects—reshaping postmortem experiences. Global warning that AI dominance could make one the “ruler of the world” takes on new significance in this context, as these technologies raise profound ethical questions about the dignity of the dead, freedom, and the sacredness of death. To critically assess these challenges, this paper turns to two thinkers from the Russian Religious Renaissance (RRR)—Nikolai Fedorov (1829–1903) and Fr. Sergius Bulgakov (1871–1944)—whose theological engagement with technology, death, and resurrection offers a counterpoint to the consumerist logic driving the Death Tech industry. Fedorov’s vision of a “Common Task” to overcome death through science and Bulgakov’s warnings against mangodhood and criticism of Fedorov provide insights into evaluating what is gained and what is lost in digitizing the afterlife and attempts to resurrect the dead.

Grounded in the doctrine of Imago Dei and the Sixth Commandment, “Thou shalt not kill,” the sanctity of human life is a foundational Christian theological and ethical principle. In contemporary Nigerian society, this principle faces serious challenges as physical violence coexists with the emerging phenomenon of “digital murder,” characterised by online incitement, exposure to graphic content, and the devaluation of life through digital media. Using a mixed-methods approach, this study examined how digital technology reshapes perceptions and treatment of human life in Nigeria by engaging theological foundations and the lived realities of faith communities. Survey data and qualitative insights from 500 Christian participants in South-Western Nigeria revealed a significant ethical contradiction. While most respondents affirmed belief in Imago Dei, many admitted to sharing or consuming violent online content and reported desensitisation to violence through digital media. In addition, a substantial number reported limited exposure to religious teachings and pastoral guidance on digital ethics. This gap between Christian belief and digital practice highlights the urgent need for theological engagement and public ethics education. The study advocates contextualised digital discipleship grounded in virtue ethics and media ecology to affirm the sanctity of life in digital and physical spaces.

South Africa’s pandemic level violence against women, particularly female interpersonal violence, profoundly marks Gender Based Violence (GBV) as a public health and human rights emergency. This crisis depicts a complex phenomenon that obligates a practical theological engagement to dismantle the socio-cultural, theological, and structural drivers underpinning GBV in South Africa. Framed in the biblical allegory of ‘healing bitter waters’, the study critically surveys how theological praxis, based on ecclesial involvement and contextual hermeneutics, may be deployed as an offset to ingrained patriarchal beliefs that underlie GBV. The study employs a desktop-based qualitative methodology to analyse contemporary literature, theological narratives, ecclesial practices, and policy frameworks. The Church is highlighted as a place of culpability and a potential location of transformative healing. The study argues that the Church needs to abandon its pastoral passivity and assume the lead in combating GBV, not as a docile actor, but a critical advocate for sociopolitical advocacy, liturgical reform, and life-affirming solutions to gendered oppression. Ultimately, it makes the case for a rearticulation of theological practice, a reimagined restorative practical theological paradigm that fosters dignity, healing, and accountability. Predicated on prophetic witness that contests detrimental gender norms, the study adds to the continuing effort to develop a Practical Theology that adeptly addresses androcentric interpretations of the Bible, contradicts narratives that spiritualise the repression of cries by victims, and defies GBV in all its manifestations. Contribution: It proffers the Church’s ethical responsibility to be sensitive to the lived realities of survivors and embodies solidarity with the oppressed.

This article presents the relation between Arabic, Islam, and globalization. It highlighted the challenges faced by globalization to Islamic and Arabic identities. The research aimed to explore how modern technological advancements, particularly in information and communication technologies (ICT) and artificial intelligence (AI), can be utilized to revitalize Islamic and Arabic studies. A qualitative methodology was employed, drawing on Islamic theological texts, historical scholarship, and recent trends in AI and ICT. The results showed that ICT, including the internet, mobile devices, and social media, plays a crucial role in transforming communication, education, and scholarship. It enables the dissemination of Islamic knowledge globally and provides new platforms for linguistic and theological engagement. Furthermore, the study examined how AI, when applied within an ethical Islamic framework, can contribute to human well-being, particularly in sectors like healthcare, by preserving life and promoting justice. The research also underscored the necessity of renewing Arabic linguistic studies to ensure they adapt to modern learning methods, such as e-learning and AI-enhanced teaching tools. The study concluded by emphasizing that the ethical integration of AI in Islamic and Arabic studies offered significant opportunities for cultural and intellectual renewal, ensuring the relevance of these fields in the digital age while preserving Islamic principles.

The article examines the problem of methodological monism in theology and substantiates the thesis of the necessity of recognizing methodological pluralism as a normative principle of theological inquiry. Through the analysis of major methodological programs of the twentieth century—the theocentric approach of Karl Barth, the transcendental-anthropological method of Karl Rahner, Paul Tillich's method of correlation, as well as the Orthodox approaches of Christos Yannaras and Dumitru Staniloae—it demonstrates the fundamental irreducibility of diverse theological methods to a single denominator. The author argues that the distinctiveness of theology is determined not by a unique methodology, but by its subject matter (God and divine revelation) and its ecclesiological context. Methodological pluralism is presented not as a weakness, but as a condition for theology's adequate fulfillment of its multiple functions: academic, ecclesial, and prophetic-critical. The article analyzes the epistemological foundations and practical implications of the proposed approach for theological education, interconfessional dialogue, and theology's engagement with contemporary culture.

Inspired by Joel Robbins’s call for theology and anthropology to collaborate as theoretical partners, in this article, I examine the theologian Jojo M. Fung’s recent books, Sacred Sustainability, Polyhedral Christianity and Cosmic Challenges (2025) and A Shamanic Pneumatology in a Mystical Age of Sacred Sustainability (2017) from the point of view of an anthropologist. In these books, Fung builds a theoretical bridge to connect the Creative Spirit in the creation narratives of Genesis to spirits of nature in indigenous religious practices, in what he calls “creational pneumatology.” I argue that Fung’s theological engagement with indigenous religious communities in Southeast Asia illuminates the secular assumptions of the “more-than-human” turn in anthropology and beyond, and how such a turn remains inextricably tied to the “human” even in attempts to exceed it. Yet, I also point out that theologians like Fung can benefit from anthropology’s epistemic tools in explicitly highlighting how one’s interpretive lens colors one’s perception of the Other. Orchestrating this interdisciplinary dialogue between theology and anthropology illuminates the premises and assumptions embedded in each discipline, which will ultimately sharpen their respective aims.

Abstract Nationalism in India has become a highly sensitive issue, particularly in the context of its diverse, multi-religious population. Religious nationalist ideologies have sought to define the nation, citizenship, and loyalty based on religious identity, challenging the secular nationalist ideals that once united Indians in their struggle against colonial rule. This article argues that Christians cannot support any form of nationalism that excludes fellow citizens on the grounds of religion or ethnicity, as such exclusivist rhetoric is fundamentally incompatible with Christian teachings. Nationalist ideologies that promote exclusivism are inherently detrimental to national cohesion, as they hinder the process of nation-building. In India, religious nationalism – especially the Hindutva ideology cloaked in cultural terms – represents a divisive and sectarian agenda. In contrast, true Indian nationalism is inclusive, embracing all citizens, regardless of their cultural or religious backgrounds.

Abstract The notion and strategy of “cross-cultural translation” has enjoyed a certain pride of place in Jesuit missions. Less attention has been given to processes of resistance occurring in relation to such translational missionary pursuits. To make the case for this point, this paper studies Jerónimo Xavier’s opus magnum Āyina-yi ḥaqq-namā (Truth-Revealing Mirror, 1609) and the distinct resistance it sparked in the Muslim world, especially in Safavid Persia, among those who challenged the Catholic mission’s effort at interreligious theological engagement. Taking note of the interreligious polemical repercussions of this text between Shia scholars of Safavid Persia and Catholic scholars in Europe over the 17th century, this paper critically revisits the classical paradigm of cross-cultural translation in Mission Studies and argues that acts of “resisting translation” by the religious other is equally important for understanding the missional process of adapting Christian faith across cultures and religions.

Pope Francis’s “Pilgrims of Hope” and Pope Leo’s emphasis on listening and dialogue invite us to reflect on how communal action within the College Theology Society fosters hope in a period of destabilizing social and ecclesial challenges. Hope is both a gift and a task—it sustains action for justice while being nurtured by such action. The story of Joseph of Arimathea provides an example of small, faithful acts of resistance to injustice and dehumanization, taken in community, that can generate hope. Our work together as a theological society and our new CTS initiatives—our visioning process, decolonization efforts, and renewed international partnerships—are practices of intentional communion that embody resistance to polarizing forces and open pathways for theological engagement that promote solidarity, hope, and human flourishing.

The digital age is reshaping not only communication and interaction, but also the perception and experience of the sacred. As artificial intelligence and digital platforms mediate human consciousness, questions about the nature of spirituality and formation call for renewed theological engagement. This paper explores the transformation of spiritual consciousness in the context of pervasive digital participation, marked by fragmented attention and simulated sacredness. Rejecting both naive optimism and nostalgic rejection, the study proposes a theological reorientation through three layers: (1) sacred consciousness as a digitally mediated ontological condition; (2) spiritual attention as a disciplined presence amid distraction; and (3) spiritual formation as a communal response to the fragmentation of conversion and discipleship in platform cultures. Integrating insights from theology, attention theory, and digital culture studies, this paper develops a critical and constructive theology of digital spirituality. It argues that authentic formation in the age of AI requires resisting the commodification of attention and cultivating renewed sacred awareness capable of presence, belonging, and transformation. Ultimately, the study affirms that spiritual vitality can be recovered through intentional practices of attention and formation—restoring a theology of presence amid the velocity of digital modernity.

This dissertation examines the status and representation of women in early Christianity, with a specific focus on Mary Magdalene as reflected in both canonical and apocryphal texts. Within the broader field of Christian studies, feminist theology provides a renewed interpretive framework for reading the Bible and early Christian writings. By analyzing the Gospels alongside selected noncanonical sources, this study investigates how Jesus’ teachings introduced reformative perspectives on women’s roles within the patriarchal context of Jewish society. The research highlights the distinctive portrayal of Mary Magdalene in apocryphal works such as the Gospel of Mary, the Gospel of Thomas, and Pistis Sophia, in which she is depicted as a figure of wisdom, leadership, and spiritual authority. Although the institutional Church later rejected these texts, they nonetheless reveal the intellectual and theological engagement of early Christian communities with questions of gender and discipleship. Ultimately, this study demonstrates how feminist reinterpretations of these sources can shed new light on the evolving position of women in both early Christianity and contemporary faith contexts.

This article examines the theological concept of divine unity as reflected in Indonesia’s national philosophy, Pancasila, with a specific focus on its first principle, “Ketuhanan yang Maha Esa” (Belief in the one and only God). The research situates Christian biblical theology within the pluralistic religious landscape of Indonesia, articulating how the understanding of God’s unity informs interfaith dialogue and national cohesion. Employing a methodological approach grounded in exegetical analysis, the article elucidates the etymological, linguistic, and philosophical aspects of the Indonesian term ‘Ketuhanan’ (Divinity) and examines its implications for theological monotheism. Through a close reading of pivotal Old Testament texts, the article demonstrates that the affirmation of one God is deeply rooted in biblical revelation. This interpretative work seeks to corroborate the national ideology with scriptural truth, arguing that Pancasila can be affirmed by Christians not as a secular compromise but as a value resonant with the core tenets of their faith, thereby providing a theologically coherent basis for full participation in national life. The findings underscore the transformative role of biblical monotheism in shaping ethical citizenship and reinforcing the spiritual foundations of national identity. This article contributes novel insights into the integration of Christian theology with a pluralistic national ideology, critically discussing its implications for Christian inclusivity and civic responsibility within Indonesia's dynamic socio-religious landscape.

Abstract Building on recent debates in Open Theology on inductive theology – debates that call for theological reflection to be more deeply grounded in lived religion – this article explores how Hip Hop can serve as a productive dialogue partner for this approach. It argues that Hip Hop – understood as a multifaceted cultural formation – can offer distinctive insights into how religion is experienced, practiced, and negotiated in marginalized urban contexts. Drawing on scholarship from both Hip Hop Studies and the field of Hip Hop and Religion , the article shows how theological engagement with Hip Hop can broaden the epistemic and normative horizons of inductive theology by articulating religious imaginaries and ethical concerns that have the potential to challenge conventional theological categories. It concludes by proposing that Hip Hop not only exemplifies the inductive method in practice but also offers a compelling model for how theology might be reshaped through sustained attention to the cultural and spiritual expressions of those at the margins.

Abstract Astrotheology, the theological engagement with astrobiology and the possibility of extraterrestrial life, has primarily focused on the compatibility of scientific and religious beliefs. However, this article argues that probability and risk assessments play a larger role in the discussion than is commonly recognised, and there is need to learn from the rigour with which natural theological arguments have been evaluated. For instance, the relative urgency and style of astrotheological discourse is affected by ideas of what sort of life is likely to be out there, if any. In this article, I analyse astrotheological risk assessments from the framework of decision theory, using the discussion over Pascal’s Wager as a comparison case. Arguments over the fittingness of creating other life forms are analysed through a comparison with fine-tuning design arguments. I argue that while theological engagement with astrobiology remains important, the justification of probability and risk assessments depends on disputed philosophical and theological assumptions. Examining the compatibility of theological systems and ideas about extraterrestrial life is important. However, fostering doubt about these probabilities is also a service that theology can do for astrobiological debates.

This study explores the digital Islamic apologetics movement led by Bang Zuma as a case of contemporary religious activism shaped by the dynamics of social media platforms. Using a qualitative approach that integrates framing theory and social movement theory, the research examines how Bang Zuma’s YouTube content constructs theological narratives, mobilizes collective identity, and engages a transnational Muslim audience. Through diagnostic, prognostic, motivational, and bridging frames, his content not only challenges Christian theological positions but also builds a participatory interpretive community around Islamic identity. The study reveals that the movement’s growth is facilitated by post-Reformasi political openness, algorithmic amplification, and the increasing visibility of Islam in Indonesia’s digital public sphere. While its confrontational style risks reinforcing religious polarization, it also democratizes theological engagement by making complex debates accessible to a wider public. This research contributes to the understanding of digital religion by offering a nuanced account of how framing strategies intersect with algorithmic culture and political opportunity structures, while also suggesting pathways toward more constructive models of interfaith dialogue in the digital age.

The Manchurian Incident of 1931 marked a pivotal moment in the rise of Japanese fascism. During the period from this incident until the Pacific War's defeat, dissent from the state's control was not tolerated, leading to coercive measures in religious communities. The Christian community, rather than devising theological reasoning to resist the state's control, chose to align with the state emphasizing unwavering loyalty to the emperor. This paper aims to focus on Ogawa Takemitsu, who led Christian peace movements through post‐war organizations such as the “Christian Peace Association.” Reflecting on the state of Japanese Christianity during wartime, Ogawa deepened his theological contemplation on the church and state, war and peace, and sought to shape a new form of post‐war Japanese Christianity. Ogawa's peace movement, which distanced itself from the logic of the state that causes war and strived to build a peaceful community through transnational citizen solidarity, reminds us of the issues of the Japanese Constitution and pacifism that have been central themes in post‐war Japanese politics. It can also serve to re‐emphasize the meaning of a peaceful community to Japanese society, which continues to pursue constitutional revision aimed at becoming a war‐capable state.

Multi-faceted problems require diverse, creative responses from the church and Christian leaders. Deeper theological engagement is necessary to facilitate the work of reconciliation. This article explores in depth the concept of shalom and its theological reflections in the work of reconciliation. To analyze and address this issue, the researcher employed an appreciative inquiry approach, emphasizing that theology must be developed appreciatively, highlighting not only redemptive theology but also creation theology. The study was conducted in two stages: first, an exploration of the meaning of shalom from a biblical perspective; and second, the construction of theological reflections. The findings of this study are threefold. First, theological reflection on shalom leads the church to view Jesus as the ultimate source of shalom. Therefore, the church is called to strengthen the vertical relationship of its members with God. Second, the church’s concrete actions in the world must be grounded in the values of shalom rather than merely humanitarian agendas. This foundation is rooted in both redemptive and creation theology, working hand in hand to call the church toward restoring human relationships and the created order. Third, the ultimate goal of a shalom community is the realization of justice, love, reconciliation, and hope for the future.

Religious tolerance plays a crucial role in maintaining social harmony within multicultural societies, particularly in regions with diverse ethnic and religious compositions such as Sabah, where Islam, Christianity, Buddhism, Hinduism, and indigenous belief systems coexist. This study explores the lived realities and emerging challenges of religious tolerance in Sabah, drawing from a qualitative content analysis of theological, legal, and socio-cultural sources. Findings reveal that the state's long-standing culture of openness, shaped by pre-colonial intercommunal interactions, interfaith marriages, and shared community spaces, has fostered a spirit of mutual respect and peaceful coexistence. Everyday practices, such as shared worship infrastructure and community collaboration during religious events reflect deep-rooted intercultural integration, reinforced by local wisdom and Islamic ethical values. While a general sense of religious harmony prevails, this study highlights those challenges to religious plurality in the lens of Islamic perspectives. The study identifies realities and challenges, including identity issues surrounding interfaith marriage, limited religious literacy among certain Muslim populations, and the risk of syncretic practices arising from uncritical adoption of local customs such as adat sogit. These realities highlight the fragile balance between cultural openness and religious integrity. While the spirit of tolerance remains strong, the lack of theological engagement within interfaith dialogues raises questions about the depth of religious plurality in Sabah. The study also finds that contextualof Islamic jurisprudence such as Fiqh Taayush, especially those rooted in Quran and Prophetic tradition offer a flexible yet firm framework for coexistence. This study therefore propose inclusive recommendations include strengthening Islamic education, enhancing public awareness of religious duties, and fostering institutional collaboration across. These steps are vital to preserving religious identity while sustaining interfaith harmony. Ultimately, the study contributes to the discourse on plurality by presenting Sabah as a dynamic case of how Islamic theological and legal perspectives can coexist with and support multicultural realities.

The COVID-19 pandemic precipitated a dramatic shift in the liturgical life of the Roman Catholic Church, as worship moved from physical gatherings to digital platforms. This article critically examines the theological and pastoral implications of this digital turn, particularly in light of the Church's longstanding emphasis on embodiment as essential to sacramental worship. Drawing from sacramental theology, ecclesiology, and contemporary liturgical scholarship, the paper explores the tensions between digital mediation and the incarnational logic that undergirds Catholic liturgy. While digital worship served as a vital pastoral bridge during the crisis, it also exposed deep questions about presence, participation, and grace. The article argues for a renewed theological engagement with embodiment—not as a return to pre-pandemic norms, but as a necessary re-imagining that responds faithfully to evolving cultural and technological realities. In doing so, it seeks to offer a constructive path forward for liturgical practice that is both rooted in tradition and contextually aware.

The Kairos Document of 1985 emerged from the praxis of the oppressed in South Africa’s struggle against apartheid, offering an incisive moment of ecclesial self-critique and prophetic theological engagement. Articulated through the Institute for Contextual Theology, it confronted the structural sin embedded in State and Church theologies and called the Church towards radical discipleship rooted in justice and solidarity. This article marks the 40th anniversary of that seminal text by honouring its authors, the fallen heroes and the faith-based and academic communities who embodied its vision. Yet, the signs of the times reveal that the work of liberation remains incomplete. Persisting economic inequality, ecological devastation and social fragmentation testify to the need for renewed discernment. This article proposes that a new Kairos has arrived, one that demands a liberative hermeneutic attentive to the cries of the crucified peoples of history. Drawing upon the theological motifs of the original document and lessons from contemporary liberation movements across the Global South, it calls for the drafting of a new Kairos Document that can reawaken the prophetic witness of the Church for our age. Contribution: A new theological manifesto grounded in liberation, pan-African solidarity and postcolonial critique, offering global relevance for the Global South.