Recent scholarship on clergy wellbeing in South Africa and globally notes the ongoing strain on pastors post-pandemic. The general aim of aim of this study was to address the paucity of research on stress and burnout among Indian Pentecostal ministers in KwaZulu-Natal, South Africa. The study is based on a study of forty full-time pastors who were investigated as part of a Masters in Counselling Psychology thesis. Using the Maslach Burnout Inventory (MBI) and the Stress Diagnostic Survey (SDS), findings indicate that compared with helping professionals, pastors reported lower levels of burnout despite moderate to high levels of stress. Responsibility for People was the most significant stressor, followed by role conflict, role overload, leadership demands, and financial difficulties. The study highlights gaps in denominational ministry training, particularly in pastoral counselling, institutional leadership, conflict management and financial wellbeing. Despite these pressures, reliance on spirituality, a sense of calling, and support from spouses provided strong coping resources, buffering burnout risk. The mediating impact of spirituality is discussed through the lens of Pentecostal theology which promotes an eschatological, other-worldly mindset, which may become a form of spiritual bypassing. Recommendations include strengthening a trauma-informed theological curricula, developing peer-support systems, and providing institutional backing to enhance resilience and reduce burnout risk.

This interdisciplinary essay explores the intricate relationship between mind, body, and soul by bridging neuroscience, theology, and education. It argues for a holistic rebalancing of the cerebral hemispheres, critiquing left-brain-dominant systems that marginalize empathy, imagination, and spirituality. Drawing from historical, religious, and anthropological sources—ranging from early Christian monasticism to Roma educational practices—it reclaims the right hemisphere's role in ethical consciousness, narrative wisdom, and communal care. The lecture also investigates digital technologies and artificial intelligence as extensions of the human mind, warning against their reductive, mechanistic tendencies unless grounded in embodied, compassionate pedagogy. Ultimately, it calls for a renewed humanism, integrating manual skills, memory, and moral imagination to restore dignity to marginalized communities and reconnect with the divine through inclusive, empathic, and holistic knowing.

This study examines the educational experiences of Tibetan exiles in Namgyal Monastery in Dharamshala, India, which is a significant center for the Tibetan diaspora. In this study, the case study method was used. The results are shown as a result of the author's larger project in India from 2011 to 2024 from the perspectives of pedagogy. Nonetheless, the survey also emphasizes the initiatives taken by Tibetan educational institutions to promote Tibetan culture, and offer Buddhist educational opportunities, suppressed by the Chinese occupiers in Tibet. The results indicate that although there are many educational obstacles for Tibetan refugees in Dharamshala, Namgyal Monastery prioritizes delivering high-quality instruction while fostering a feeling of cultural identity. Furthermore, Dharamshala continues to be a forum for promoting awareness of the Tibetan non-violent struggle and campaigning for Tibetan rights. Numerous groups and activists put up endless effort to draw attention to Tibet's human rights problems and court support from the world community. In order to better meet the changing demands of the refugee community, future research should concentrate on improving these educational approaches.

This paper argues that women must have as much sovereignty over their own bodies, and decisions effecting their health and well-being as men have over theirs. Conditions for reproductive justice are foundational for women’s human rights. Reproductive justice includes access to abortion, and to pre- and post-natal care, decisions regarding the spacing of pregnancies and whether or not to have children, reductions in infant and maternal mortality, and appropriate conditions for the successful and healthful care and raising of children. From this point of view reproductive justice and women’s human rights are intertwined with the abolition of colonialism, neo-colonialism, racism, poverty, and war, and a recognition of women’s full humanity.

The article focuses on the historical development and contemporary research in the fields of bioelectrical processes and psychic energy, emphasizing their significance in medicine and psychology. Special attention is given to Luigi Galvani’s contribution, who discovered bioelectrical activity through experiments on animals, leading to the concept of galvanization — the therapeutic use of electricity. The article also examines ideas of psychic energy introduced by Sigmund Freud, who defined libido as a form of psychic energy, and Carl Jung, who expanded the concept to include spiritual aspects. Additionally, modern approaches such as Mihaly Csikszentmihalyi’s theory of "flow" are discussed, exploring the relationship between psychic energy and states of productivity and well-being. The author emphasizes the need for interdisciplinary collaboration in further research on these topics and the importance of standardizing terminology to ensure the scientific and clinical applicability of the concept of psychic energy in contemporary studies and practice.

Over time, fatherhood has evolved, leading to significant challenges, repercussions, and difficulties for families in their local communities. The issue of fatherhood is a major challenge facing families today, as many fathers encounter serious obstacles, and often are not present during this period of reconceptualization. The fatherhood issue has disastrous ramifications, as struggles faced by men adversely affect families, society, and eventually the entire world. Family dynamics, encompassing the patterns of interactions between relatives, their roles and relationships, and the factors influencing these interactions, are indispensable. Family members are primary sources of relationship security, relying on one another for emotional, physical, and financial support. However, families are increasingly fading from our society, along with God's intended purpose for them. The fatherhood conundrum in many South African communities suggests that the fundamental problem lies in fathers failing to fulfill their essential roles. Therefore, from a biblical standpoint, the Fatherhood Training and Equipping Program (FTEP) is crucial for salvaging the male role and restoring a healthy and sane family and society. Research has shown that the FTEP not only addresses a major gap in the lives of families but also harnesses the strengths of fathers, enabling them to make significant contributions to their homes and communities. Its primary goals are to enhance family life and address the fatherhood issue. The curriculum consists of a well-defined set of fundamental exercises and activities designed to facilitate learning, foster interpersonal skills through interaction and sharing, and develop critical thinking, decision-making, coping mechanisms, motivation, and commitment to action.

The article will introduce the first American tour, with a focus on the visit to Lowell, Massachusetts, of the famous Victorian writer Charles Dickens (1812-1870). When he arrived in Boston in January 1842 with his wife, he was welcomed like “a rock star”. He then embarked on a tour of the American prisons, hospitals, mental institutions and in February he reached the industrial town of Lowell, where he was mostly interested in the recently opened textile mills, the “mill girls” and immigration. Upon his return from the US, Dickens published American Notes, portraying America in both negative and positive notes. All in all, it appears that America had a significant role in Dickens’s career as it made him use his growing influence as a public figure. The UMass Lowell organized in 2012 a Dickens in Lowell celebration of the tour, continued by an extended Dickens in Lowell Project, meant to promote the town as a cultural and literary tourist destination by focusing on a writer deeply concerned with the welfare of the society. Virtual tourists are also encouraged to learn more about Dickens’s stay in Lowell by accessing an online guide of the writer’s stops in the town (https://dickens.archives-uml.com/VWT/WalkingTour/INDEX.html).

We seek to examine the ontological aspects of the resolution of the black hole information paradox. Several concepts which are now central to our understanding of quantum mechanics arose from our resolution to this paradox, and these concepts point to the conservation of all information, even on a quantum level. If quantum information is conserved and can never be erased or destroyed, then this indicates that all information is at least theoretically, ultimately retrievable and knowable from the event horizon of the universe. Ontologically, this supports the contention that a repository of all information in the universe must therefore exist. Herein, we trace the steps in this contention and conclude with the argument that our understanding of the universe points to the existence of an omniscient entity.

AIs and Vaccines can be of great benefit for humanity, e.g. vaccines vs COVID-19 and vs conceivable future pandemics. The author is sure that there are urgencies; firstly, it should be tried to allow protection alternatives – which are sufficiently save according to authorities – in healthcare, for which results are computed here using official data from 1990 till Jan 26, 2024; secondly, it could be considered to treat an AI – chatbot, robot, etc. – not badly, also if an AI is neither conscious nor sentient. The author sketches how it could be beneficial also for whole society, science, vaccine and AI developers. Due to a new reason using a previous study based on math ideas, e.g., the author inevitably tries to treat all entities (e.g. humans and AIs, also if AIs are neither conscious nor sentient) ethically and at least cheaply altruistically; in future it could conceivably yield that all entities – e.g. persons and AIs, including AIs which are neither conscious nor sentient – could increase probability for such behavior, with benefit for all.