September issue, 2026.
Preparing for baptism. Being moved by what I see on the screen. Living next to people of different religions. Places where faith and spirituality appear in life are not only churches or temples. If you pay attention to relationships with people and connections to the land, a different perspective will emerge.
This month, we will begin with French baptism candidates and a youth survey in the United States, then explore digital evangelism, Japanese AI fortune-telling, meditation in South Asia, and Buddhist studies in Hong Kong. Furthermore, we will follow relief activities in Nepal, the operations of religious organizations in the UK, cross-religious environmental initiatives, and land use in Ecuador.
The common question is, "How do faith and spirituality manifest as relationships and ways of life?" It's not just about the news that the number of people has increased; it also appears in how people spend their time from morning to night, the conditions for continuing learning, the tools used to support those in need, and even when interacting with people who hold different beliefs.
Focusing primarily on events that took place and were announced in September, combining them with this year's research and practices from the past. Quick updates on events, along with materials for slow reading and contemplation. While maintaining a balance of time, let's visit several places around the world.
1. Increase in the number of adults scheduled for baptism in France.
The annual survey by the French Catholic Church reported 13,234 adults scheduled to receive baptism at Easter in 2026. This is an increase from 10,384 planned baptisms in 2025. More than 8,100 young people are preparing for baptism, but this figure covers only 89 dioceses, which represents approximately 90% of all dioceses. The figures for adults and young people cannot be treated under the same accounting conditions.
This result indicates an increase in the number of adults preparing for baptism during Easter. It is not a confirmed record that all individuals were baptized, and it cannot be said that French society as a whole has uniformly "returned to religion." The degree of involvement with the church after baptism, and changes in participation in services, are also not discernible from this data alone.
The difference in the number of participants between the two years is 2,850 people. This movement has a continuing significance because it includes nationwide statistics that can be compared to previous years, and it goes beyond simply announcing an event. However, the number of people aiming for baptism and the percentage of religious affiliation within the national population are different things. By distinguishing between the increase in people entering through one channel and changes in overall societal affiliations, we can avoid overstating or understating the significance of this figure.
What kind of people are involved in the preparations?
In the same survey, it was stated that among adults preparing for baptism, the age group of 18-25 years old is the largest, followed by the age group of 26-40 years old.
The introduction of the survey indicates that women account for approximately 62% across all age groups, and students make up about a quarter. Regarding religious background, it is explained that the number of people who answered "no religion" or "don't know" has reached the same level as those who answered "Christian."
The differences in background are not easily visible if one only focuses on the increase in numbers. For those who have been exposed to religious language within their families and lives, and for those who enter preparation without such a foundation, the questions they want to ask and the starting points of their learning may differ. This does not mean that we understand each individual's motivations through this survey, but rather it suggests that those on the receiving end cannot standardize a single background or experience.
How to support the increasing number of applicants?
The document states that, until now, individual accompaniment has been common in France, but the number of people providing such support appears to be stabilizing. It also notes that many parishes and dioceses are reconsidering how to provide this service. The background for this is that the increase in those seeking assistance may not always correspond with the number of people available to provide it. The questions now shift from simply opening doors, to how to combine group learning time with individual consultations, and how to maintain relationships after initial contact.
"People have come to the entrance," this movement involves the challenge of how to cultivate relationships further. It is not necessary to create a success story that includes an increase in baptism candidates and their subsequent establishment of faith. Rather, if we focus on how the church supports the preparation process, it reveals community work that cannot be seen simply by looking at numbers.
Source: France Church's 2026 Survey, Comparison Data for 2025
Membership and attendance at worship services show different trends.
The data from the Swiss canton of Vaud, which was mentioned in the previous issue, also provides context for this increase. In a document released by the cantonal statistical agency on January 27th, the percentage of people aged 15 or older who answered that they do not have a religion increased from 28% ten years ago to 42%. This time, we will also look at participation in religious services. Among those who said they belong to a religion, the proportion of people who did not attend any group worship services during the year before the survey increased from 32% in 2014 to 44% in 2024.
On the other hand, the data also indicates that the everyday importance of religion increased, especially during times of illness. It states that the role of spirituality for non-religious people remained unchanged over a 10-year period. Affiliation, group worship, and importance in daily life do not necessarily move in the same direction.
A state's population survey and the count of baptism candidates in France have different targets and indicators. They are separate documents that do not cancel each other out, and they teach us that we cannot depict engagement with faith simply by using numbers. This is a background document released in January, not a new change from September.
Source: Statistique Vaud's announcement regarding religion
2. Points of Contact with Community Through Screens
The Center for Scholars & Storytellers conducted 24 small-group discussions online with 86 individuals aged 14 to 24 from January to April of 2026. Furthermore, in May, they surveyed 2,001 people aged 16 to 24.
In the report, over 97% of respondents who identified as religious, and 80% of those who did not identify as religious, reported that they had experienced being spiritually moved, encouraged, or comforted through media.
On the other hand, more than 60% of religiously active young people use physical spaces such as churches, mosques, and temples as a foundation for their practice, or combine these spaces with media usage. While we see a coexistence of in-person interaction and media consumption, we have not measured the extent to which one replaces the other compared to the past.
It can lead to relationships with friends, not just emotional experiences.
Approximately 68% of religiously affiliated respondents reported connecting with like-minded individuals and friends online regarding spiritual or religious topics. Additionally, approximately 80% of young people in the same category used apps designed for religion or spirituality at least occasionally.
Watching a work and finding comfort, sharing the content with friends, and using the app in practice are all experiences related to the screen, but they are not the same activity. The first number asks about an experience that moved your heart, while the second number inquires about relationships with people and the use of tools. It is impossible to add these numbers together to calculate user numbers or assume that everyone is at the same stage.
Nevertheless, the answer that emphasizes not only individual appreciation but also interaction and practice is important. When choosing between online and in-person options, it becomes difficult to capture people who incorporate both into their lives. When considering relationships with religion, it's necessary to look beyond just affiliation and pay attention to what they see, whom they talk to, and even the tools they use.
What is shown here are responses obtained from young people in the United States during the specified period. This is not a result for all generations or for the entire world, nor is it a measurement of year-to-year changes. It becomes clear that simply categorizing something as "religious" or not does not fully capture the presence or absence of spiritual experiences, or where those experiences occur.
How one's own faith is depicted in what is being viewed.
This report indicates that the media serves not only as a place for comfort, but also as a space where people consider how their own beliefs are perceived by others. What young people are seeking is a portrayal of faith and spirituality that goes beyond extreme or superficial representations, and instead depicts them in a deeper way, connected to actual communities.
Approximately 70% of respondents who identify as religious stated that how the media portrays their religion or spirituality affects how they are treated by others. This is a self-reported perception from the respondents, and it does not represent experimental data measuring increases or decreases in discrimination based on viewing specific works.
"Being moved emotionally" and "how one is perceived" are separate issues that occur within the same frame. It's not just about whether or not there are religious works, but also how much those works depict the everyday lives of believers and the differences within the community. The investigation raises the issue of ensuring that depictions do not only focus on introducing doctrines, but also portray people in a more comprehensive way.
When reading this survey of young people, it is not necessary to assume a single path from screens to face-to-face interaction. People who are part of a physical community may seek experiences that resonate with them even within the digital realm. Even those who are not religious can be moved by works of art. There are other ways for individuals to engage with media, beyond conversion, such as finding meaning and learning about others.
Source: The Future of Faith: Young People, Media, & Spirituality
An attempt to connect the entrance of the digital world to a community.
In addition to US materials that examine the experiences of young people, there are also efforts to understand how religious organizations perceive digital spaces. From September 10th to 13th, 2026, the first Asia Catholic Digital Missioner Conference was held at Radio Veritas Asia in Quezon City, Philippines.
According to Vatican News on September 14th, more than 100 people involved in Catholic digital missions in Asia participated. The conference emphasized connecting online influence with testimonies of faith, moving from broadcasting to encounters, and from viewers to communities.
This is the policy of a meeting reported by a media outlet related to the church, and it does not represent an actual increase in participation within the community. The US youth survey differs in region and target audience, and there is no direct correlation between the two that can be confirmed from the report. When read side-by-side, they reveal different questions: one about individual experiences gained from media, and another about the relationships that organizations want to cultivate based on those experiences.
Source: Report from the Vatican News Asia Digital Missionary Conference
Reading in light of a survey on AI fortune-telling in Japan.
There are entry points for connecting with spirituality and the digital world that exist outside of broadcasts from religious organizations. These include avenues for consultation, entertainment, and products. The fortune-telling survey published by cocoloni in Japan on June 4th is one example. The survey was conducted online using a crowdsourcing service called Lancers between April 27th and May 17th, with responses collected from 1,020 people aged 20 to 50.
The percentage of people who have experienced AI fortune-telling is 33.9% of all respondents. In the 20s age group, it was 56.4% for men and 53.4% for women. However, there were a total of 112 respondents in their 20s, so the number of people in each age group is not equal. This is the result of a spring survey, and "more than half of Japanese young people used AI fortune-telling in September" is not the figure from this survey.
In another question, 61.9% of respondents answered that they treat fortune-telling "as a reference only." This percentage is not based solely on those who have experienced AI fortune-telling; it reflects the general level of trust in fortune-telling. It is important not to directly link the proportion of people using AI and the proportion of people who believe in fortune-telling.
This is an announcement from a company that provides fortune-telling services, and it does not represent a survey of the beliefs of all citizens nationwide. Please distinguish between trying something and believing in something, and read this material as information about connections for consultation or entertainment, separate from religious organizations' missionary activities.
Source: cocoloni's "Survey on Awareness and Behavior Regarding Fortune Telling."
3. Places for continuing meditation and learning.
From the experience of viewing screens, let's shift our focus to how time is used. How are meditation and religious learning incorporated into daily routines or participation requirements? The guides for Sri Lanka, India, and Hong Kong show different forms in each place.
A Day at a Meditation Center in Sri Lanka
The English general daily schedule published by the Nilambe Buddhist Meditation Centre in Sri Lanka begins with waking up at 4:45 AM. It includes guided morning meditation, breakfast, work-related meditation, sitting, standing, and walking meditation, followed by lunch and rest during the day. In the evening, there are more meditations and chanting sessions, culminating in a group discussion from 8 PM to 9 PM.
Regarding the participation conditions, we accept both beginners and experienced individuals. However, participants must stay for the entire duration of the program and participate in all activities; joining mid-way is not allowed. Confirmation of reservation is also required. This information pertains to general daily routines and a participant guide, and does not reflect specific achievements or numbers from September.
A retreat is a stay where one separates from their usual life for a certain period of time and focuses on practice. The daily schedule, including not only meditation time but also work and rest, as well as the duration of the stay, are conditions that determine the nature of the practice.
Source: Official daily schedule and participation guide of Nilambe Buddhist Meditation Centre.
India Tamil Language Retreat
The Yogoda Satsanga Society of India (YSS) in India announced a Tamil language retreat to be held at its Chennai ashram from September 11th to 13th. This retreat is for those who are enrolled in YSS's correspondence course program. The three-day activities include what the organization calls "energization exercises," group meditation, lectures by monks, and individual study through books and recordings.
The guidelines recommend maintaining silence, participating in group activities, and avoiding the use of mobile phones except during emergencies. The official website has been discontinued, but this is separate from the activity guide posted on it, as well as the implementation reports that communicate participation numbers and changes among participants.
Nilambe is a program where beginners can also participate, but it differs from other learning experiences in that it provides an opportunity to learn in Tamil. While similar formats such as silence and group practice exist, it is important not to combine the teachings or participation conditions into one.
Source: YSS Chennai Tamil language retreat guide.
In Hong Kong, from the first lecture to continued enrollment.
The Buddha-Dharma Centre of Hong Kong is offering a free introductory session for lectures on Buddhist texts related to meditation, and readings from the Pali Canon. The first sessions are scheduled for September 18th and 22nd. While access will be provided via Zoom for the initial session, registration as a single-course student in the graduate program of Buddhist studies is required for subsequent sessions.
The center aims to combine Buddhist academic research and practice. Here, you can find information about the provision of lectures and how to attend them. The dates listed in the announcement cannot be directly translated into actual attendance numbers or learning outcomes.
There is a condition of "registration" between the public entrance and continuous learning. The three announcements convey concrete images of places for continued practice, based on different conditions such as daily routine, learning experience, language, and application procedure.
Source: Lecture and enrollment information from the Hong Kong Buddhist Center.
4. Relief efforts and daily operations that support faith.
The practical applications are not limited to meditation or lectures. Supporting families affected by disasters, and providing guidance for living in schools and workplaces while maintaining one's faith, are also included in the activities of religious organizations.
Items for daily life delivered from a Nepalese monastery.
The FPMT (Foundation for the Preservation of Mahayana Tradition) reported on September 10 that Kopan Monastery and Nunnery in Nepal provided assistance to flood victims. On September 1, they delivered rice and beans through local authorities; on September 6, they provided bedding and towels; and on September 9, they delivered cooking utensils such as pots and dishes to approximately 140 households who had evacuated from the affected areas to Kathmandu.
The description of the attached photo states that it shows preparations for relief supplies for 300 households. This preparation number and the number of households reached on the 9th are different figures. It is also not possible to combine the support provided to recipients over multiple days to calculate a non-overlapping number of supported households. All of these are reports from organizations involved in the activities.
Food, and pots and dishes for cooking it. From the items provided as assistance, you can see what supports daily life for families after a disaster. These are not numbers indicating an increase in believers, but rather concrete activities by the temple to support people's lives.
Source: Relief report from Kopan Monastery and Nunnery by FPMT.
A Pagan organization in the UK discusses invisible work.
The Pagan Federation in the United Kingdom published a summary of its annual report for the 2025-2026 fiscal year on September 2nd. Regarding Pagans, the organization describes them as religions that respect nature and recognize the divinity of multiple gods and all things. It also states that there are various traditions within modern Paganism.
The annual report summary mentions that the organization hosted more than 300 people at eight public ceremonies in London, and published approximately 10,000 copies of the magazine Pagan Dawn. It also states that their activities extend beyond rituals and publications to include advocacy for rights in areas such as education, healthcare, law enforcement, social welfare, family courts, workplaces, etc. As a specific example, it mentions assisting a student who was denied religious leave for celebrating the summer solstice, and helping to change the policy of the school's operating corporation.
The organization reports reaching over 500,000 people through communication, events, advocacy, and publications. However, this overview does not specify how the reach was calculated or whether there were any overlaps, so it cannot be equated with membership numbers or actual participation figures. The number of members themselves is mentioned as an issue. This report, published in September, includes activities that took place before September, and not everything listed occurred in September.
How to spend religious holidays at school, who should be consulted about it, and how to maintain the organization. The annual report also conveys work that exists outside of rituals. While Kopan's material support is different in purpose and context, it provides materials for understanding the connection between faith and everyday life.
Source: Pagan Federation's 2025-2026 annual report summary, and explanation of paganism by the same organization.
5. Living next to neighbors of different religions.
The document published by Afrobarometer on September 3, 2026, compares attitudes towards ethnic, religious, and national differences based on 50,961 interviews conducted in 38 African countries from 2024 to 2025.
In an average of 38 countries, the percentage of people who answered that they welcome or accept having neighbors with different religions was 84%. In another question, the percentage of people who said they trust people of a different religion to some extent or greatly was 48%.
The two are answers to different questions, and they are not numbers that measure the relationship with the same neighbor in stages. Nevertheless, by asking separately about acceptance of living in a neighborhood and trust in people of different religions, it becomes clear that the conditions for coexistence cannot be captured by a single indicator.
This survey does not measure changes in religious affiliation or spiritual practices. It is impossible to directly translate the difference between 84% and 48% into a lack of trust among individuals.
Does trust only relate to differences in religion?
In the average of the same survey, the percentage of people who trust relatives to a certain extent or greatly was 81%, while it was 58% for neighbors. The level of trust in people of different ethnicities was 49%, which is close to the value of 48% for people of different religions. This indicates that there are differences in how people respond about trust depending on whether it's a close relationship or a relationship that crosses social boundaries.
However, do not interpret the difference of 58% who trust neighbors and 48% who trust people of different religions as a direct effect where religious differences lower trust by 10 points. The questions target different groups, and even if we were to compare them, it would be difficult to control for factors like region, economic situation, and experience with interaction. Attributing the difference solely to religion goes beyond the scope of the survey.
Regarding acceptance, neighbors of different ethnicities were 87%, neighbors who support different political parties were 81%, and neighbors of different nationalities were 77%. 84% of people felt accepting towards neighbors of different religions, which is within the range of attitudes toward multiple differences. The value of this multinational survey lies in its ability to compare not only interfaith relations but also other boundaries.
Please do not judge coexistence based on only one indicator.
When arranged like this, it becomes clear that there is a need to distinguish between the attitude of accepting living in close proximity and the attitude of trusting people. If the former is high, it may indicate no problems in daily relationships, while if the latter is low, it may mean that coexistence itself cannot be established. This combines different questions into one.
Also, the average of 38 countries is not an answer specific to a particular city or community. Because it includes countries with different religious compositions and histories, country-specific conditions are necessary when considering concrete dialogues and systems. What can be said here is that there is meaning in asking for both acceptance and trust on a broad scale, but this does not conclude that interfaith relations improved chronologically in September.
This survey cannot depict what kind of conversations respondents are having in their daily lives. However, when considering relationships between religions, it provides clues for further questions to explore, such as opportunities for contact, social systems, and joint activities.
The next Philippine event to be examined is a document that conveys such relationships from one activity to another. It is not an example explaining the average in Africa, but rather a specific event held in a different region. By reading it without directly connecting the research and individual activities, you can see the difference between asking about attitudes and doing something together.
6. Connecting prayers to joint actions for the environment.
Bringing together different faiths in the Philippines.
In Pasig, Philippines, an "Interfaith Walk for Creation" took place on September 5, 2026, bringing people together across religions to work for the environment. According to a report from the National Council of Churches in the Philippines (NCCP), one of the participating organizations, participants included Catholics, Protestants, Buddhists, Hindus, and Muslims who shared prayers, songs, and reflections on water.
The event was led by Laudato Si' Movement Pilipinas, in collaboration with the Catholic Bishops' Conference of the Philippines.
What is noteworthy about this event is that it brought together prayers and expressions from various groups, all united by the common challenge of environmental issues. The NCCP explained that, following previous initiatives involving traditional Christian denominations, this was the first time they had intentionally included non-Christian partners.
The number of participants is not recorded in this report. It cannot be determined from a single event whether interfaith cooperation across the country has expanded, but it shows one form in which people with different beliefs gather for a common purpose.
The report touches upon farmers and fishermen, indigenous people, and rural communities, connecting water to life. It should be read not as evidence of doctrinal alignment, but as examples of how different people have come together to address common challenges.
Source: Christians and diverse faith communities unite in 1st Interfaith Walk for Creation
An online prayer session with participants from the Middle East.
Regarding the same "Season of Creation," on September 2nd, the Middle East Council of Churches (MECC) reported its participation in a global online prayer meeting held the previous day. The theme for 2026 is "Living Water." Representatives from churches and organizations across Christian denominations participated in prayers, reflections, and readings.
From the Middle East side, we have prayers from Lebanese church leaders and a closing blessing from the head of the theological and ecumenical department of MECC. According to MECC's explanation, this season usually runs from September 1st to October 4th. This is a document that conveys cooperation among Christian denominations, and it is not the same type of interfaith collaboration as events involving non-Christian participants in the Philippines.
Even within the same seasonal framework, there is a difference in form between events that involve walking together locally and online prayers that connect voices from various places. It is important to read these two types of activities as distinct forms of gathering, rather than counting them separately under different global trends.
Source: [Report on MECC's September 1st online prayer meeting] (https://www.mecc.org/mecc/2026/9/2/-2026-kk36s)
7. Spirituality within the cycle of land.
Let's shift our focus from the time spent participating in events to a longer period of engagement with the land. From the Sarayaku community in the Ecuadorian Amazon region, we are receiving reports that document their daily practices and relationship with the land.
On September 5, 2026, EL PAÍS América Futura featured a story about drinking a beverage made from the guayusa plant before dawn and practicing dream interpretation. It also reported on land use practices that involve allowing fields to lie fallow and returning them to forests after 15-20 years of cultivation, as well as a joint research project examining fungi associated with roots in 60 soil samples.
The dream interpretation, the practice of letting land rest, and the soil research reported here do not simply explain the same thing using different words. It is necessary to read them separately, distinguishing between the community's worldview, the methods of land use, and the objects being measured in the research.
Source: Sarayaku protects the underground life of the Ecuadorian rainforest with its traditional agricultural system.
The living forest, told by the community itself.
The "Kawsak Sacha" declaration on the Sarayaku official website is not a new announcement from September. The text states that it was adopted by the community's general assembly in December 2012. By going back to this background, you can read the community's own explanation of how they understand land.
In the declaration, forests are described not only as habitats for animals and plants, but also as spaces that involve protective entities and the transmission of knowledge. The stated purpose is to maintain the material and spiritual relationship between indigenous peoples and the forest, and to protect sacred areas from the exploitation of non-renewable resources. This is a declaration that expresses the worldview of the community and its demands for conservation.
Source: Declaration of Kawsak Sacha by Sarayaku
By reading both the reports that introduce agriculture and research, and what those involved say about the meaning of the forest, a relationship emerges that cannot be captured by land use alone. Soil research did not prove the existence of a protective entity, nor does the declaration constitute a document that establishes its new legal status in September.
Unlike events in the Philippines where multiple religions gather around the issue of the environment, here a community is speaking about its own territory and worldview. Instead of simply grouping it under "spiritual reverence for nature," I want to preserve who is doing what, their relationship with which land, and in what language they are trying to protect it.
8. Conditions for Continuing Faith and Points of Contact with Daily Life
Through this case, it becomes clear that faith and spirituality do not conclude within the individual's inner self. Preparing for baptism requires someone to accept you, meditation requires a daily routine, and learning has language requirements and registration conditions. Relief efforts require living necessities, and religious holidays require coordination with schools. When different people come together to do something, there needs to be a place and purpose for them to gather.
Each entrance and what lies beyond.
I will list these materials, not based on popularity ranking, but rather as a way to interact with people.
| Entry Point | Specific Examples | Conditions and Relationships to Consider Simultaneously |
|---|---|---|
| Preparation for Rituals | French adults preparing for baptism | The person supporting the preparation, and the relationship after baptism. |
| Experiences within a Screen | US youth survey, Japanese AI fortune-telling survey | How emotions or usage lead to subsequent relationships. |
| Practice and Learning Environments | Nilambe residency, YSS retreat, lecture in Hong Kong | Conditions such as time, language, learning experience, and registration. |
| Activities Supporting Life | Kopan relief efforts, UK advocacy activities | Delivering items and coordinating with daily systems. |
| Relationships with Others and Land | Inter-religious attitude survey, environmental actions, Sarayaku's view of land | Attitudes for living together, joint action, differences in the worldview of those involved. |
This table does not mean that everyone proceeds in the same order. It is not necessarily true that anyone who touches the screen will automatically join the community, nor is it always the case that members of the community continue with the same practices. This is an organization to read each example separately, distinguishing between what happens at the entrance and the conditions required for what comes next.
Noticeable changes and work to continue them.
The increase in the number of candidates for baptism, young people's experiences related to media, and conditions for coexistence shown by multinational surveys are materials for considering a wide range of issues. On the other hand, individual courses and relief efforts, as well as annual reports, convey how practices continue in each location. It is important not to explain the whole picture with small examples, nor to describe individual lives completely through large-scale investigations.
The time spent preparing at the church, experiences gained through screens, meditation from morning to night, continuous learning registrations, pots delivered to homes, holidays that schools want to protect, events shared together, and practices of allowing the land to rest. While it may not be possible to compare these things using the same scale or measure their relative importance, we can trace who values what, where, and how.
How do faith and spirituality manifest in everyday life, and what supports a particular place? Let's look at the specific locations and relationships that lie beyond noticeable events.