Resisting the Devil: The Case of Edward Dynham (1626) and Options for English Protestant Dispossession

To the displeasure of many puritans, the Church of England canons of 1604 restricted the casting out of Devils to prayer and fasting. Yet after that date not all possession cases disappeared, nor were all dismissed as false. This article explores ways that long-standing general Protestant as well as puritan theology and practices (especially related to ‘resisting the Devil’) informed post-1604 anti-demonic activity. With a clear biblical basis, and primarily as an individual rather than collective practice, resisting the Devil was embraced by people from a wide range of religious positions and remained unrestricted by the religious establishment. There was variation; not everyone approved of how resisting the Devil was applied in particular cases. Yet ample evidence suggests that dispossessions led by lay people, and by means other than prayer and fasting, did in fact have a place within (and influenced the development of) Protestantism in early-modern England.     

Pierre De Bérulle (1575–1629) and the renewal of Catholic spiritual life in France

Pierre de Bérulle, founder of the Oratoire de Jésus (commonly known as the Oratoire de France), is a leading figure in the renewal of the Catholic Church in France in the first half of the seventeenth century. He is generally regarded as the founder of the French School of Spirituality (École française de spiritualité), though this term has been much criticised in recent years. He is often described as a ‘reformer’ of the Church in France, but this is a half-truth which obscures his real originality; he certainly shared the aims of those striving to create a clergy which would be better educated, more morally upright and more pastorally sensitive and zealous; but above all else he was concerned with the spiritual renewal of the clergy and with the Church in France generally. Lastly, he has often been accused of wishing to create chiefly, if not exclusively, a spirituality of the priesthood and to work for the ‘sanctification’ of the clergy. But his work and ideas must be seen here in a broader perspective, for Bérulle and his disciples shared with St Francis de Sales the aim, expressed in his Introduction à la vie devote (1608), of creating and promoting a spirituality available to all Christians. This article examines his conception of the Oratory, which he intended to be an intermediary between the religious orders and the secular clergy, his spiritual theology, what I have called his ‘spiritual pedagogy’, and his influence in France and elsewhere.     

Opening the church to the other: Dietrich Bonhoeffer’s reception of Ernst Troeltsch

Many ecclesiologists assume that pluralisation is a problem for churches. By drawing on Dietrich Bonhoeffer’s reception of Ernst Troeltsch, however, the author argues that pluralisation is instead a promise. Portraits which paint Bonhoeffer as ‘alternative’ to Troeltsch (and Troeltsch as ‘alternative’ to Bonhoeffer) have been proposed persistently. But in the ecclesiological explorations which Bonhoeffer elaborated in the 1920s and in the 1940s, Troeltsch’s impact on Bonhoeffer is neither simply negative nor simply positive – and should not be underestimated. The author aims to demonstrate that Bonhoeffer develops the ecclesiology which Troeltsch demanded in critical and creative discussion with him. Since it suggests that experiences of the other allow for encounters with God as much as encounters with God allow for experiences of the other, this ecclesiology provokes a re-thinking of pluralisation which might be important and instructive for the church in its current pluralised and pluralising contexts.     

Is the Catholic Church in America Experiencing Internal Secularization? Priests’ Assessments of Pope Francis and the Condition of the Church

This study addressed internal secularization in the Catholic Church by testing the role of several factors in priests’ assessments of the state of the Church in the United States, priests’ views of whether the Church's situation is getting better or worse, and their attitudes toward Pope Francis. Comparisons with identical questions fielded in 2002 revealed a striking pessimistic turn among priests over the last two decades. In addition, regression analyses using the 2021 Survey of American Catholic Priests revealed that “in-house” factors—namely, attitudes toward Pope Francis and perceptions of how well bishops have restored confidence in the Catholic Church following the sexual abuse crisis—most powerfully predicted priests’ current pessimism. On top of this, politically conservative priests and priests ordained more recently tended to be most critical of how Francis is handling his duties, signaling a pronounced tension inside the Catholic Church over religious authority, a defining feature of internal secularization.     

“Ye Double-Minded”: Black Parishioners’ Attitudes toward Nonaffirming Church Climates

Homophobia in the black community has been largely attributed to the Black Church's conservative views concerning sexual orientation. Prior research demonstrates that black congregations are generally nonaffirming of nonheterosexuality; however, few studies have investigated black congregants’ responses to their churches’ climates regarding sexuality. Using in-depth interviews, this paper examines the extent to which black Christians are content with their congregations’ nonaffirming climates. Findings indicate that although some black parishioners are content with or indifferent to their churches’ climates, most respondents advocate for a change in how their congregations address sexual orientation, specifically calling for open conversations about sexuality. Furthermore, an examination of the language respondents used to evaluate congregational climates suggests discussions of sexuality in churches that humanize and encourage empathy for nonheterosexual identities may help facilitate such conversations. These results challenge assumptions of ideological homogeneity within religious organizations and could inform strategies to promote nonheterosexual inclusion in congregations.     

GALILEO IN THE RUSSIAN ORTHODOX CONTEXT: HISTORY,PHILOSOPHY, THEOLOGY,AND SCIENCE

The trial of Galileo remains a representative example of the alleged incompatibility between science and religion as well as a suggestive case study of the relationship between them from the Western historical and methodological perspective. However, the Eastern Christian view has not been explored to a significant extent. In this article, the author considers relevant aspects of the reception of the teaching of Copernicus and Galileo in Russian culture, especially in the works of scientists. Whereas in prerevolutionary Russia Galileo was considered a symbol of the unity of science and religion, in the Soviet period his name and especially his trial was largely used for atheistic propaganda purposes. The author discusses the most recent debate in the Russian Orthodox milieu. The second part is dedicated to the presence of Galileo in Russian religious philosophy, especially in the thought of Gregory Skovoroda, Ivan Kireyevsky, and Sergey Glagolev. Finally, the relation of the Russian Orthodox Church to the teaching of Galileo is considered.     

The crisis as a constrained opportunity? Catholic organisations and territorial welfare in the Basque Country and Emilia-Romagna

Interactions between politics and religion are frequently reduced to ethical and civilisational issues which are politicised and given prominence in the media. Focusing instead on the role of religious – here Catholic – actors in the local experience of social economy and welfare provision in times of economic crisis helps instead to highlight the discrete interactions between politics and religion. In particular, the strong involvement of religious actors, beyond their traditional charity-oriented activity, also concerns more solidarity-oriented socioeconomic experiences as well as political advocacy. These articulations generate new forms of politicisation with respect to both social movements and policymakers. In this article I address these issues comparatively in a Spanish region (the Basque Autonomous Community) and an Italian region (Emilia-Romagna).     

Interaction between Pentecostals and local authorities in Russia: challenging secularity from below

Certain researchers have maintained that the resurgence of religion in the Russian Federation is part of a process of desecularisation ‘from above’, following years of forced secularisation. This article postulates that, despite their status as members of what is considered a nontraditional religion, foreign to the Russian soil, Russian Pentecostal churches are actively engaged in a challenge to secularity but ‘from below’. I explore this hypothesis through the examination of three Pentecostal modes of action: social partnership, political partnership and global networking. Based on a qualitative, empirical study, this paper finds that the Pentecostal movement has forged close ties on a local and regional level with public authorities and that, through necessity and mutually overlapping interests, a certain cooperation and even complicity has developed between these local authorities and the organisations linked to the churches, thus facilitating the integration of specifically Pentecostal discourse into certain public structures. The study further shows that local and regional authorities have adopted globalised social work praxes territorialised by Pentecostals in an attempt to associate the current authoritarian regime with perceived forms of global modernity. At the same time I argue that the participation of the Pentecostal movement in a process of desecularisation is not an intentional outcome projected by the Russian regime but rather the consequence of economic and social urgency against a backdrop of a policy of New Public Management. I conclude that, due to the constantly shifting and often-arbitrary legal framework in which Pentecostals must operate in Russia today, the partnerships cultivated by the Pentecostal movement may prove to be unsustainable in the long term.     

The Russian Orthodox Church as moral norm entrepreneur

Conflicts over religious symbols in the public sphere, gay marriage, abortion or gender equality have shown their disruptive potential across many societies in the world. They have also become the subject of political and legal debates in international institutions. These conflicts emerge out of different worldviews and normative conceptions of the good, and they are frequently framed in terms of competing interpretations of human rights. One newcomer voice in conflicts over rights and values in the international sphere is the Russian Orthodox Church (ROC), which in recent years has become an active promoter of ‘traditional values’ both inside Russia and internationally. This article studies the ideational prerequisites and dynamics of Russian Orthodox ‘norm protagonism’ in the international arena.