The article discusses the Europe-wide late medieval phenomenon of the cult of the Holy Name, using it as a case study to discuss the relationship of micro-and macro-historical transformations by scrutinizing the enormous success of a religious innovation which managed to spread to many different local contexts and social groups. After pointing out contradictions in earlier explanations of this success, the article gives a detailed reading of several different realizations of this form of devotion, discussing authors like Richard Rolle, but also religious compilations and documentary evidence. This evidence suggests that the meaning and significance of devotion to the Holy Name remained open, malleable and unstable. It therefore appears necessary to engage with the whole range of its representations, and their transmission at different social levels, in order to understand its larger significance in the religious transformations of the long fifteenth century

Religion is an important part of many people's lives, with reading from religious texts being among the most common and important regular practices. Modern technology has changed the way this religious reading takes place, but the interaction of technology with religious reading has not been studied in detail. In this techno-spiritual study, we surveyed students from two universities (n = 407) to ask individuals how they use technology in their personal study of Christian religious texts and Christian religious education courses. We found that paper scriptures are still frequently used even with the prevalence of technology, especially when the reader is seeking a spiritual experience. Additionally, individuals do not strictly use one particular medium; they choose different media depending on the goals of their study session. Finally, we explore benefits and drawbacks of technology in religious education courses.

Many countries embroiled in non-religious civil conflicts have experienced a dramatic increase in religious competition in recent years. This study examines whether increasing competition between religions affects violence in non-religious or secular conflicts. The study focuses on Colombia, a deeply Catholic country that has suffered one of the world's longest-running internal conflicts and, in the last few decades, has witnessed an intense increase in religious competition between the Catholic Church and new non-Catholic churches. The estimation of a dynamic treatment effect model shows that establishing the first non-Catholic church in a municipality substantially increases the probability of conflict-related violence. The effect is larger for violence by guerrilla groups, and is concentrated on municipalities where the establishment of the first non-Catholic church leads to more intense religious competition. Further analysis suggests that the increase in guerrilla violence is associated with an expectation among guerrilla groups that their membership will decline as a consequence of more intense competition with religious groups for followers.

Religious language continues to permeate contemporary discourse, even in ostensibly secular domains such as environmental activism and climate change debates. This paper investigates how explicit and implicit forms of religious language appear in climate-related texts produced by secular and religious nongovernmental organizations (NGOs). We introduce a dual methodological approach: a rule-based model using a hierarchical tree of religious terms derived from ecotheology literature, and large language models (LLMs) operating in a zero-shot setting. Using a dataset of more than 880,000 sentences, we compare how these methods detect religious language and analyze points of agreement and divergence. The results show that the rule-based method consistently labels more sentences as religious than LLMs. These findings highlight not only the methodological challenges of computationally detecting religious language but also the broader tension over whether religious language should be defined by vocabulary alone or by contextual meaning. This study contributes to digital methods in religious studies by demonstrating both the potential and the limitations of approaches for analyzing how the sacred persists in climate discourse.

Religiosity is a powerful force shaping human societies, affecting domains as diverse as economic growth or the ability to cope with illness. As more religious leaders and organizations as well as believers start using social networking sites (e.g., Twitter, Facebook), online activities become important extensions to traditional religious rituals and practices. However, there has been lack of research on religiosity in online social networks. This paper takes a step toward the understanding of several important aspects of religiosity on Twitter, based on the analysis of more than 250k U.S. users who self-declared their religions/belief, including Atheism, Buddhism, Christianity, Hinduism, Islam, and Judaism. Specifically, (i) we examine the correlation of geographic distribution of religious people between Twitter and offline surveys. (ii) We analyze users' tweets and networks to identify discriminative features of each religious group, and explore supervised methods to identify believers of different religions. (iii) We study the linkage preference of different religious groups, and observe a strong preference of Twitter users connecting to others sharing the same religion.

Science and education are different phenomena, but they must be closely interconnected. It is impossible to say that we currently have it in Ukraine. They are practically the process of their formation in parallel. What do we have here?

Objectives Influenza outbreaks have been widely studied. However, the patterns between influenza and religious festivals remained unexplored. This study examined the patterns of influenza and Hanukkah in Israel, and that of influenza and Hajj in Bahrain, Egypt, Iraq, Jordan, Oman and Qatar. Method Influenza surveillance data of these seven countries from 2009 to 2017 were downloaded from the FluNet of the World Health Organization. Secondary data were collected for the countries' population, and the dates of Hajj and Hanukkah. We aggregated the weekly influenza A and B laboratory confirmations for each country over the study period. Weekly influenza A patterns and religious festival dates were further explored across the study period. Results We found that influenza A peaks closely followed Hanukkah in Israel in six out of seven years from 2010 to 2017. Aggregated influenza A peaks of the other six Middle East countries also occurred right after Hajj every year during the study period. Conclusions We predict that unless there is an emergence of new influenza strain, such influenza patterns are likely to persist in future years. Our results suggested that the optimal timing of mass influenza vaccination should take into considerations of the dates of these religious festivals.

In the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, the President of Ukraine Viktor Yanukovych, with his approval, adopted in his Annual Address to the Verkhovna Rada the provision on "ensuring the teaching of all forms of education in higher education institutions since September 2011" academic religious studies as a normative philosophical discipline, and in secondary school - a comparative history of religions. " The clericalization of education, to which, contrary to the Constitution of Ukraine, the political-mindedness and polyconfessional nature of its citizens, the V. Yushchenko during his years of presidency, and the Ministry of Education, was at his discretion, was unclear to us, and thus unacceptable. Therefore, we did not participate in the work of the various commissions, which, according to Yushchenko's instructions, began to act at the ministerial level, and especially instilled in educational structures in the western region of the country. We go to secular modern Europe, and we strive to live in the time of its Middle Ages.

An important aspect of religious association is that adherents, as part of their religious duty, carry out various activities. One religious group known for keeping the elaborate records of day-to-day activities of its members is the Jehovah's Witnesses (JWs)-a worldwide Christian religious group. We analyze the historical records of the country-wide data associated with twelve different religious activities of JWs to see if there are any patterns in the distribution of the first digits as predicted by Benford's law. This law states that the first digits of numbers in data sets are not uniformly distributed but often, not always, follow a logarithmic distribution such that the numbers beginning with smaller digits appear more frequently than those with larger ones. We find that the data on religious activities like peak publishers, pioneer publishers, baptizations, public meetings, congregations, bible studies, time spent in door-to-door contacts, attendances at the memorial services, total literature and individual magazines distributed, new subscriptions and back-calls received excellently conforms to Benford's law.

This study examines religious biases in AI-generated financial advice, focusing on ChatGPT's responses to financial queries. Using a prompt-based methodology and content analysis, we find that 50% of the financial emails generated by ChatGPT exhibit religious biases, with explicit biases present in both ingroup and outgroup interactions. While ingroup biases personalize responses based on religious alignment, outgroup biases introduce religious framing that may alienate clients or create ideological friction. These findings align with broader research on AI bias and suggest that ChatGPT is not merely reflecting societal biases but actively shaping financial discourse based on perceived religious identity. Using the Critical Algorithm Studies framework, we argue that ChatGPT functions as a mediator of financial narratives, selectively reinforcing religious perspectives. This study underscores the need for greater transparency, bias mitigation strategies, and regulatory oversight to ensure neutrality in AI-driven financial services.

Alexander Friedmann and Georges Lemaître are undoubtedly the real fathers of Big Bang cosmologies. In this article I study the influences their work underwent due to some religious as well as anti-religious ideas. During his career Lemaître faced criticisms coming from non-believing scientists, who reproached him (wrongly) to have developed his primeval atom cosmology for conciliatory reasons. In the former case of Friedmann, we know that his 1922 proposal of a "creation of the world out of nothing" was criticized by Einstein for metaphysical reasons. The essence of such hostile reactions is the fact that presumably "good" scientific contents should not be influenced by religious ideas. Nevertheless, metaphysical and theological ideas can play an important role inside the science research processes, as an epistemological tool helping to clarify the use of some fundamental notions.

How do religious identities change? We study the effects of civic education reforms on religious identification using Colombia's 1991 Constitution, which dismantled the country's confessional regime and mandated constitutional instruction in high schools. Exploiting cohort-based variation in exposure to the reform and nationally representative survey data, we implement a difference-in-differences design. We find that exposure to the constitutional curriculum reduced Catholic self-identification by about three percentage points. This decline reflects a reallocation of religious identities rather than a generalized decline in religiosity. In regions where Catholic institutional presence was historically weaker, Catholic losses translate into switching toward non-Catholic Christian denominations and higher religious attendance. In contrast, in regions where Catholic dominance was stronger, the decline is associated with increased secular identification and lower attendance. These patterns hold across ethnic and non-ethnic groups and are shaped primarily by regional religious supply rather than ethnicity per se. Overall, the results show that civic education can reconfigure religious identities by reshaping the relative legitimacy of competing affiliations.

Generative Artificial Intelligence (GenAI) tools are increasingly integrated into everyday life, including sensitive domains such as religion. Prior works examined alignment with religious values and discussed the potential risks. However, to gain empirical insights into the adoption of these tools in users' religious lives, in this study, we conducted an online survey with 178 Muslim participants in Bangladesh and collected 726 prompts on religious use cases, along with open-ended responses about using these tools in religious contexts. Using reflexive thematic analysis, we identify three key roles these tools play in users' religious lives: (1) religious assistants, (2) perceived religious scholars, and (3) faith counselors. However, participants expressed concerns about misguidance, overreliance, and violations of Islamic tradition, and reported adopting protective strategies to avoid these pitfalls. Based on these, we propose a set of design guidelines for faith-sensitive GenAI systems that would preserve religious boundaries while supporting religious practices.