A traditionally salient topic of empirical investigation in the sociology of religion, this paper seeks to offer a recent investigation into the intergenerational transmission of religion and the parental forms of religious engagement that predict adult engagement with religion. The study of this paper explores the intergenerational transmission of religion, focusing on the parental forms of religious identity and engagement that influence religious identity, beliefs, and practices in adulthood. By analyzing the 2018 GSS dataset in the United States with multiple regression analyses, I find strong parental and childhood influences on adult religiosity, religious service attendance, and belief in God. Indeed, this engagement often mirrors parental engagement for these variables. However, while paternal religious identity often predicts these religious variables, I find that the religious identity and engagement of parents generally does not predict religious identity in adulthood. Ultimately, while these results generally show strong predictive mechanisms of intergenerational transmission, they also illustrate that these relationships are variably dependent on the form of parental and adult religious engagement and which parent participates or is associated with that engagement.

In the British setting, the deployment of the phrase ‘doing god’ has become increasingly common to refer to an emerging trend whereby religion has acquired an increasingly prominent role in political spaces and discourses. This was particularly prominent while David Cameron was Prime Minister and leader of the Conservative Party. While historically, religion has not had a prominent place in either the former Prime Minister David Cameron. Here, the findings from critical analyzing a series of Cameron’s public pronouncements about religion—and Christianity in particular—is set out to try and better understand his own adherence to Christianity (the personal) how this intersected with his politics and role as Prime Minister (the political), and more importantly how this shaped his views about Britain being a Christian country (the national). Contextualised within the embryonic scholarly literature relating to the phenomenon of ‘doing god’ in the contemporary British setting, this article concludes by considering alternative and analogous frames through which greater elucidation of the true motivations of his pronouncements might be understood.

The more than thirty spacetime theorems developed over the past five decades establish that the universe and its spacetime dimensions have emerged from a cause/Causal Agent beyond the cosmos. Thus, to infer that this cause/Causal Agent may have intervened in the origin and history of Earth and Earth’s life resides well within the bounds of reason. Meanwhile, proponents of each of the three prevailing naturalistic models for the origin and history of Earth’s life have marshalled arguments and evidence that effectively undermine and refute the other two models. A biblical perspective and approach to Earth’s life can help resolve this impasse. While a superficial and pervasive appeal to divine intervention thwarts scientific advance, so does a rigid adherence to naturalism. A productive way forward is to identify which models (or parts of models), whether naturalistic, theistic, or a combination, most effectively narrow, rather than widen, knowledge gaps, minimize anomalies, offer the most comprehensive and detailed explanation of the data, and prove most successful in predicting scientific discoveries.

Understanding creation as divine kenosis, which has become rather widespread since the last century, may emphasize the strong connection between the creation theology and the key Christian doctrine of the Incarnation while contributing to the dialogue between theology and science. At the same time, this theological project requires a thorough rethinking of divine action to avoid representing divine agency and natural causality as the competitive factors and to affirm divine kenosis as the definitive trait of God without compromising divine simplicity and freedom. To this end, the concept of “divine kenotic creativity” is suggested and discussed in this paper.

Rational demonstration in favor of God`s existence was a fundamental theme in Indian theism — īçvara-vāda (teaching about Īçvara), original theistic metaphysics in classical Indian Philosophy. Traditionally, Nyāya together with Vaiċeşika and Yoga are regarded as the most theistic Indian systems that assert Īçvara — personal Divine Absolute with such attributes as perfect and supreme consciousness, compassion, etc. Udayana (X-XI cc.), an eminent Indian philosopher of the Nyāya school, performed a highly-sophisticated and elaborated defense of God`s existence, especially in his brilliant opus called “Nyāya-kusumāņjali” (NK), where he presented his famous eight proofs in the severe polemics with opponents (nirīçvara-vādins). By the end of XX century, translators and interpreters of NK started the process of actualization of Udayana`s argumentation in detail. Cosmological proofs in NK present Īçvara as Supreme Cause of the universe, its numerical structure and initial impulse. Udayana`s theism resembles metaphysical principles of ancient, medieval philosophy and contemporary Thomism. Besides comparative analysis, this article undertakes the questions of God`s transcendence and immanence, co-relation between reason and belief in Udayana`s works. Lately, scholars have stressed that Udayana has been deprived of sufficient attention though his heritage and original rational arguments for God`s existence can enrich world theism and theology.

The present study aimed to evaluate the psychometric properties of the Greek version of the Jefferson Scale of Empathy—Student version (JSE-S) and its association with potential predictors among Greek-speaking undergraduate medical students. This study adopted a cross-sectional, comparative–descriptive research design. The study was conducted during October and November 2023. Cronbach’s α for the JSE-S was 0.846. Cronbach’s α values for the factors “perspective taking”, “compassionate care”, and “standing in the patient’s shoes” were 0.800, 0.715, and 0.748, respectively. The intraclass correlation coefficient for the JSE-S score in the test–retest study was 0.827 (95% CI = 0.647 to 0.915, p-value < 0.001), indicating a high level of reliability. The participants showed moderate empathy levels. Females scored higher than males on the Greek version of the JSE-S (108.8 vs. 102.8, p-value < 0.001). Moreover, students enrolled in the fourth academic year showed higher empathy mean scores than those enrolled in the first year (108.6 vs. 103.6, p-value = 0.012). Statistically significant empathy differences by specialty preferences or faith in God/supreme power were not found. The present study provided satisfactory evidence that the Greek JSE-S is a psychometrically sound measurement instrument. Empathy differences by gender were found in line with prior literature.