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Background: A limited number of studies have explored religion's role in the intimate lives of adults with intellectual disabilities. This paper illustrates how religion, both of disabled people and those around them (e.g., family members, support workers), can shape the attitudes and experiences of disabled people toward sexuality. Method: This paper draws on in‐depth interviews with adults with intellectual disabilities and support workers from two exploratory projects in Canada. Results: Participants with intellectual disabilities talked about how religion provided a network that served to counter their social isolation and a pool of potential intimate partners, as well as some guidance for maintaining relationships. Support workers discussed the influence of organisational values in their practices related to sexuality. Conclusions: Religion shapes disabled sexualities in various ways, sometimes supporting or constraining sexual expression. This paper invites disability scholars to consider religion when researching the intimate lives of disabled people. [ABSTRACT FROM AUTHOR]

This paper asks whether there is a moral virtue of hope, and if so, what it is. The enterprise is motivated by a historical asymmetry, namely, that while Christian thinkers have long classed hope as a theological virtue, it has not traditionally been classed as a moral one. But this is puzzling, for hoping well is not confined to the sphere of religion; and consequently, we might expect that if the theological virtue is structurally sound, there will be a secular, moral analogue. This paper proposes that there is such an analogue and that it is closely linked to the everyday notion of "having your priorities straight," a phenomenon which is naturally understood in terms of the attitude of hope. It turns out that the priorities model provides an abstract way of characterizing a central but underexplored virtue, one which can be developed in secular or theological ways. [ABSTRACT FROM AUTHOR]

In this paper, the historical alignment of nursing with divinity‐based perspectives and modern New Age nursing theories are explored. The nature of divinity in nursing is examined, together with the complexities and issues that arise in adopting a spiritual basis for care. The work of the key theorists in this area (Rogers, Newman, Parse, Watson, Dossey) is reconsidered and fundamental epistemological problems inherent in this approach reviewed. Specific concerns with the interpretation of holistic care, adoption of doxastic logic, faith‐based rationales, influence of Caucasian Judeo‐Christian and New Age values, misappropriation of science, use of pseudoscience and development of divinity as social consumer product are discussed. Practical problems with using a spiritual basis in contemporary nursing practice are also explored and the alignment of divinity‐based nursing theories with the modern antiscience movement is examined. Overall, the re‐emergence of divinity‐based nursing and spiritual basis for care may be problematic, and would seem to counter the development of an inclusive profession. Additionally, the alignment of nursing with antiscience movements rejecting biomedicine has significant public health implications. This is argued as a regressive step for the advancement of the profession. [ABSTRACT FROM AUTHOR]

This paper draws on extant literature to identify five dimensions that are deployed by a wide range of social groups to claim and achieve authenticity in variety of social settings: being honest or real, forgoing external rewards or compensation, coming from or living in the right place or time, embodying or participating in something, and consuming correctly. We then demonstrate the utility of these five dimensions of authenticity in action by applying them to two different qualitative studies of countercultural Christians. Our analysis of these data shows that different communities have different understandings of what makes one authentic, but the five dimensions that we outline in this article make comparisons across different groups possible. [ABSTRACT FROM AUTHOR]

A hallmark of Martin Luther's theology was his persistent concern for the individual's conscience before God. Nowhere were these concerns felt more deeply than in Luther's understanding of church reform, where he sought to introduce change in a way that did not introduce doubt or impede faith. Among Lutherans in North America, respect for conscience has found a second home in how early Lutherans attempted to establish an American identity for themselves and reconsider their ecumenical relations. After briefly outlining Luther's use of the appeal to conscience, this paper looks at its use in early North American Lutheranism in the thought of Samuel Simon Schmucker before finally considering its use in the twenty‐first century. [ABSTRACT FROM AUTHOR]

Background Current medical research in the area of xenotransplantation is driven by the aim to save human lives and to improve the quality of life of those suffering from organ insufficiencies. Methods This study reflects the therapeutic intent of xenotransplantation from a theological-ethical perspective. Regarding statements of Christian communities, the analysis focuses mainly on catholic documents. This study takes into account the document on Prospects for Xenotransplantation by the Pontifical Academy for Life as well as a position paper on xenotransplantation released as a collaboration between the German Bishops Conference (Catholic) and the Evangelical Church in Germany (Protestant). Documents of other Christian denominations will be discussed in a separate paper. Aspects concerning the areas of medicine, social ethics and animal ethics are considered as well as biographical, psychosocial, culture-bound and ideological preconditions of acceptability. These aspects also include consequences for the construction of personal identity. Results and Conclusion With regard to an anthropocentrism that is based theologically and relationally, xenotransplantation-in general-can be viewed as a permissible form of therapy, given that the principles of biomedical ethics will be observed and that animals are treated with respect. [ABSTRACT FROM AUTHOR]

Symbols are communicative tools with performative functions in all cultures. Apart from their decorative functions, non‐Christian symbols adopted into Christianity have had a tremendous impact on Christian life since the early times, especially in liturgical practices. Through Western missionary activities, Ghana inherited Christian biblical‐liturgical art as has been developed in the home countries of the missionaries. However, since the 1960s Adinkra symbols have been incorporated into Christian worship and theology, receiving attention within secular and religious circles because of their communicative potential. On the religious level, some churches have adopted them as logos or incorporated them into architectural designs and liturgical art. This paper seeks to investigate what motivates various missions to choose particular Adinkra symbol(s) and what they hope to achieve with them. Furthermore, it attempts a theological reflection on the communicative potential of artefacts in Ghanaian Christianity as a response to the “Great Commission. “We approach the subject from a historical, contextual, and theological perspective, using selected Roman Catholic and Methodist churches in Ghana as case studies. The study employed unstructured in‐depth interviews and photo elicitations to trace the relationship between visual arts and religion, with particular emphasis on Christian visual arts and how they have informed Christianity in Ghana. [ABSTRACT FROM AUTHOR]

This paper offers a short analysis of the ecclesiological and missiological context that led to the establishment of the Romanian Pentecostal Agency for Foreign Mission (APME). It states the main steps in the process of the development of the organization in its first decade of existence (2006–2016), during which it became one of the youngest and most dynamic missionary structures in Europe. It describes the process of the birth of APME and the important role the founding team played in the existence of the agency and in articulating the mission, vision, values, and work philosophy. The main section will present the components of APME's work strategy which led to implementing the vision and reaching the objectives: mobilizing the churches, recruiting, training, sending, supporting missionaries, and promoting the ministry. A short section will show the crucial importance of internal and foreign partnerships in the activity of APME. In the final part we will list the main lessons learned in the ten years of APME's existence that can be shared with other mission organizations, as well as the challenges that the organization faces over the next few years. [ABSTRACT FROM AUTHOR]

The paper presents Pentecostalism that is primarily a mission movement more than a hundred years old. It reflects on the place and role in World Christianity of this still young and growing church tradition, and the relationships between Pentecostalism and the ecumenical movement. The challenges that Pentecostalism is facing are discussed, with special attention to the Eastern European context. [ABSTRACT FROM AUTHOR]

This article explores Oksapmin imaginings of two interrelated crises: the temporary closure of the Ok Tedi gold and copper mine and a prolonged drought, both of which occurred in Papua New Guinea throughout 2015. Local interpretations were notable for assigning causality to a variety of indigenous magical and spiritual forces despite the fact that the Oksapmin have been evangelical Christians for over 50 years and have more recently been influenced by Pentecostalism, by which I mean both Pentecostal and charismatic forms of Christianity in which believers receive the 'gifts' of the Holy Spirit, such as speaking in tongues, healing, visions, prophecy, and so forth. I argue that the core reason for the reference to these forms is their ability to vividly elucidate the physical and social dimensions of the immediate lived world as against the 'placeless' characteristics and otherworldly orientation of Pentecostalism. Presenting these cultural forms as components of an encompassing, syncretic, and multiplicitous cosmology, the paper critically engages with and re-imagines prevailing trends within the anthropology of Pacific Christianity which underline discontinuity, rupture, and the disappearance of indigenous religion, by presenting a picture of Oksapmin religion and cosmology characterized by an overall integration of the two worlds that manifests both conjunction and disjunction. [ABSTRACT FROM AUTHOR]

In the modern era, a wide range of human activities has been redefined as work. This essay traces a genealogy of the modern conception of work, from early Protestant ethic of work as worship of God, through secularization of this ethic and the emergence of the idea of progress, to the later model of work as personal duty and source of stability. Analyzing Hegel, Marx, and Weber's interpretations of the growing centrality of work in the modern epoch, as well as later reflections on these interpretations by Kojève, Arendt, and Foucault, the paper argues that in modernity work is no longer a mere instrument of power and tool for repressing human life, but a mode of power of its own accord: a privileged means of shaping life by cultivating and regulating its productive potential. Modern society is reorganized according to the principles of productivity, efficiency, and economic welfare of population as a whole that recalibrate individual existence and posit virtually all activities as a form of work. [ABSTRACT FROM AUTHOR]

This paper explores the story of the formation and subsequent activities of a church women's group in Maisin villages and women's experiences of Christianity more broadly, in relation to the changing production and uses of traditional bark cloth ( tapa), a signature women's product which has become a marker of Maisin identity. While the influence of the local Mothers' Union has waxed and waned over the past 60 years, tapa cloth has had a continuing influence upon its fortunes. Tapa cloth has been the chief means for church women to raise funds to support their activities and the local church. However, we argue that, more fundamentally, tapa has shaped women's gendered Christian identities, experiences and history, mediating relationships with men, between generations of women, and with various sorts of 'missionaries' who have often justified their intrusions in terms of improving women's lives. [ABSTRACT FROM AUTHOR]

Abstinence from alcohol is a way of life for many American evangelicals, with rates of abstention running at over 70% among some Pentecostal denominations. This paper examines the religious beliefs that, historically, have supported teetotalism. The most notable of these is Christian perfection, a doctrine that originated in 18th-century England, that was then radicalized in America in the early 19th century. Abstinence from alcohol is highest among denominations that make Christian perfection the cornerstone of their teachings, and lowest among those that discount human agency. The paper also argues that 19th-century American evangelicals were by no means committed uniformly to temperance as a way of life, and that this was especially true of the various Methodist churches. [ABSTRACT FROM AUTHOR]

The Auhelawa people of Normanby Island (Milne Bay Province, Papua New Guinea) typically observe the death of an individual through a series of feasts in which the lineage of the deceased and its lateral relatives exchange food and perform rituals of mourning. Recently, a number of people have decided to reject all forms of 'custom' in favor of a practice of 'Christian custom' in which no food is exchanged and no rituals are performed. This paper examines the way people view custom and its Christian alternative. It argues that the basis for Christian forms of mortuary feasting is a shift away from thinking of feasts in terms of reciprocity and towards thinking of them in terms of traditional customary rules. In this context, active church members have begun to represent the absence of markers of custom as itself a marker of an alternative Christian custom. I argue that this reformulation of the relationship of custom and change is meant to give concrete form to the value of Christian individualism as the basis for sociality. The paper then concludes that in order to explain historical changes in ritual systems, the study of ritual needs to examine ritual in relation to the values that underlie it. [ABSTRACT FROM AUTHOR]

Southern fiction writer Flannery O’Connor once characterized the South as Christ-haunted, and having taught in the South for eight years now, I have come to appreciate O’Connor's evaluation. Most of the students I encounter understand one predominant way to practice Christian faith: assent to propositional theology. Most of them either accept this view uncritically or reject Christian thought completely, seeing it as stifling. My goal is to introduce the diversity of Christian thought in a non-threatening way. Knowing story's potential to draw people into community as well as to transform consciousness, I believe story offers a less threatening way to invite students to explore diversity. This paper describes a course titled “Christian Thought and Contemporary Short Fiction,” a course I developed to try to introduce students to a variety of ways to understand Christian thought and practice Christian faith. The paper describes development and facilitation of the course, including student responses to the course content and evaluation of the course. [ABSTRACT FROM AUTHOR]

This paper investigates the national narratives of young, urban Protestants in contemporary China. Based on 100 interviews conducted in Beijing and Shenzhen, it argues that in constructing their national narratives, Chinese Protestants display critical selectivity in adopting the values of official party-state nationalism. They display affection towards China, a sense of responsibility for improving the country and a concern for society's morality, all of which echo official nationalist priorities. However, they are critical of China's political arrangements, dispute the primacy of economic growth and are less hawkish on international and territorial issues. They see no contradiction between their Protestant and Chinese identities, but generally prioritise the former. This selectivity is explained by the fact that Protestantism generally attracts those less satisfied by the social and political status quo, and because of, in Carlson's terms, the 'boundary-spanning' nature of the Protestant identity and morality to which these converts then subscribe. [ABSTRACT FROM AUTHOR]

Medieval fatherhood, like masculinity, was built upon intersecting identities. The present paper aims to identify those identities, to analyse the way in which they were constructed and to examine the linkages between fatherhood and masculinity in the context of fourteenth- and fifteenth-century Montpellier, a great city in Mediterranean Languedoc. Fatherhood is a dynamic research field in medieval studies that is now enriched by the gender studies’ conceptual frame. Becoming and being a father had many social and cultural implications in late-medieval societies that correlated to gendered constructs. Of this complex subject, our inquiry in the Montpellier archives can offer only a fragmentary view. The article focuses on three fields of history connected to the study of medieval fathers: legal history, the history of the emotions and economic history, and illustrates how those fields can benefit from a more gendered perspective, helping us to enrich our understanding of medieval fatherhood and its relationship with masculine identity. [ABSTRACT FROM AUTHOR]

In early 2000s, a large group of Gogodala-speaking villagers in the Western Province (WP) of Papua New Guinea, led by a man I refer to as Henry, claimed to be members of the Lost Tribes of Israel. Henry and his supporters arranged for the visit of Tudor Parfitt, then Director of the Centre for Jewish Studies at the University of London, to WP. In this paper, I suggest that an ongoing local interest in 'origins' has been framed in light of biblical teachings, and this more recent claim of a connection between the Gogodala ancestors and the Lost Tribes of Israel. I explore the generation of such ideas and claims through an examination of the significance of babala ('rules' or 'laws') as practices vital to the maintenance of village-based life, and biblical teachings on behaviour and practice focused on by the local Unevangelised Fields Mission. In this context, I explore the implications of the conjuncture of babala and the Bible, and the visits by Parfitt and his team, through the recent development of a 'Messianic Church' in Balimo with explicit forms of worship associated with Judaism. [ABSTRACT FROM AUTHOR]

This paper seeks to examine the nature of matter from an Orthodox Christian patristic perspective, specifically that of St. Gregory of Nyssa, and compare this with David Bohm's concept of wholeness and the implicate order. By examining the ramifications of the doctrine of creation ex nihilo, the basic nature of matter as being rooted in the mind of God reveals itself, and furthermore shows that certain conceptions of quantum physics can provide language with which to give voice to this ancient view. [ABSTRACT FROM AUTHOR]

The evidence for horse consumption in Anglo- Saxon England is examined with regards to the spread of Christianity from the late sixth century onwards. It is argued that the negative attitudes of Church leaders to hippophagy relate largely to the perceived links of this practice with pagan beliefs and were closely allied to attempts at establishing greater religious orthodoxy. In considering the effects of such attitudes, previous studies have made little attempt to relate textual sources to the physical remnants of such activities - horse bones themselves. By combining these sources, this paper suggests that horses were probably eaten by at least some people before, during and after the Conversion period, but that Christianity may have had some effect on these practices. However, the impact varied according to social identity and perhaps also regions of the country. [ABSTRACT FROM AUTHOR]

The Australian megachurch, Hillsong, is as well known for its music and spectacle as it is for the content of its religious ideas. This is largely due, as Connell argues in his geography of Hillsong, to the peculiar mix of the theological and the modern that a highly globalised and mediatised context can today produce. This paper re-examines the phenomenon of Hillsong through the theory of affect, which has gained notable analytical purchase in geography in recent years. More specifically, it uses the concept of 'affective labour' to analyse the specific ways in which bodies are put to work in the spaces of Hillsong worship. We demonstrate the way that Hillsong produces and mobilises affect in order to attain the collective experience of the spectacle, which is so crucial to Hillsong's visibility as a social phenomenon and also to its recruitment of the individual member into the logic and ethos of the church as a whole. We indicate the importance for the success of Hillsong of producing particular kinds of subject, namely, subjects who are at once comfortable, enthusiastic and loyal. By recruiting its followers as affective labourers towards a shared evangelical cause, the embodied and vaguely felt sense of potential of members is mobilised towards the spectacular phenomenon that is the Hillsong church. [ABSTRACT FROM AUTHOR]

ABSTRACT Psychologists' attempts to define and measure religion reveal substantial variability, a lack of consensus, cultural variation and differences between religions. A discursive psychology approach can address variability in meanings and the inferential issues that may inform claims to be religious. This paper identifies strategies used by Syrian Muslims and Christians to affirm, reformulate or deny religiousness. The analysis is based on a corpus of data generated through semi-structured interviews with 158 men and women. It shows how some speakers affirm that they are religious and treat this as a non-accountable matter. When asked to describe the basis of being religious, they produced descriptions of their own practices or a set of general criteria. Other speakers denied or modified 'being religious', using an 'x but not y' formulation to reject one meaning (for example, conformist) in favour of another (for example, believer). Some speakers' self-ascriptions were reinforced by characterizing their own views of religion as morals and good behaviour. Thus speakers deploy multiple meanings of religion for different purposes. Moreover their accounts address inferential and interpersonal problems that arise when claiming to be religious: specifically that others may infer extremism or conformity, or prejudice against members of other religions. The implications of these observations for social psychological studies of religion are discussed. Copyright © 2011 John Wiley & Sons, Ltd. [ABSTRACT FROM AUTHOR]

SummaryIntroduction1Definitions of ethnic groups and demographics of minority ethnic groups in the UK○ 1.1 Definitions of 'ethnic groups' and 'ethnicity'○ 1.2 Demographics and characteristics of minority ethnic groups in the UK– Countries of origin– Age/sex distribution and life expectancy– Geographical distribution and size of household– Religious beliefs– Education and employment patternsKey points2Overview of the health profile and dietary habits of minority ethnic groups in the UK○ 2.1 Available surveys○ 2.2 Overview of the health profiles among adults from minority ethnic groups– Overall health– Cardiovascular disease (CVD)– Coronary heart disease (CHD)– Stroke– Type 2 diabetes– Obesity○ 2.3 Possible causes of increased disease risk among minority ethnic groups○ 2.4 Smoking, drinking and physical activity habits○ 2.5 Dietary habits and nutritional status○ 2.6 Overview of the health profiles and dietary and health behaviour patterns of children from minority ethnic groups– Overall health– Diet and health behaviour patterns○ 2.7 Gaps in data availabilityKey points3Factors affecting food choice– Income and socio‐economic status– Food availability and access– Awareness of healthy eating– Religious beliefs– Food beliefs– Time and cooking skills– Generation and genderKey points4Traditional diets of minority ethnic groups○ 4.1 Overview of traditional diets of minority ethic groups– South Asians– African‐Caribbeans– Chinese○ 4.2 Dietary acculturation○ 4.3 Nutritional composition of ethnic‐style cuisineKey points5Nutritional interventions and health promotion among minority ethnic groups○ 5.1 Effective nutritional interventions○ 5.2 Health promotion interventions to prevent problems associated with fasting○ 5.3 Priorities for nutritional interventions and health promotion○ 5.4 Using behaviour change models○ 5.5 Current community initiatives○ 5.6 Catering for institutionalised individuals○ 5.7 Recommendations for future research, policy and practiceKey points6Conclusion• Acknowledgements• References Summary: According to the latest census, non‐white minority ethnic groups made up 7.9% of the UK's population in 2001. The largest of these groups were South Asians, Black African‐Caribbeans and Chinese. Studies have shown that some minority ethnic groups are more likely to experience poorer health outcomes compared with the mainstream population. These include higher rates of cardiovascular disease (CVD), type 2 diabetes and obesity. The differences in health outcomes may reflect interactions between diet and other health behaviours, genetic predisposition and developmental programming, all of which vary across different groups. As is the case for the rest of the population, the dietary habits of minority ethnic groups are affected by a wide variety of factors, but acquiring a better understanding of these can help health professionals and educationalists to recognise the needs of these groups and help them to make healthier food choices. Unfortunately, to date, there have been few tailored, well‐designed and evaluated nutritional interventions in the UK targeting minority ethnic population groups. Further needs assessment and better evaluation of nutritional interventions have been recommended to enhance the understanding of the effectiveness of different approaches amongst minority ethnic groups. This briefing paper will provide an overview of the health profile, dietary habits and other health behaviours of the three largest non‐white minority ethnic groups in the UK, explore the factors affecting their food choices, provide a summary of their traditional diets and review the evidence base to identify the factors that support successful nutrition interventions in these groups. [ABSTRACT FROM AUTHOR]

Recent geographical work has pointed to the complex and negotiated nature, and spatiality, of intergenerational relations. In this paper, we draw on research with young Scottish Christians and their guardians to explore the influence of intergenerationality on their religious identities, beliefs and practices. Our interest is to ask what these recent developments in the way we approach geographies of youth and age can tell us about the changing geographies of religion and vice versa. Much previous research has assumed a process of simple transmission, a static notion that is countered by interview data we present here. The diverse influences on the religiosity of young people - from institutions, religious leaders, culture, peers as well as the family - mean that intergenerational relations involve multiple and complex subject positions. We explore some of these positions, characterising them as correspondent, compliant, challenging and conflicting. We argue that intergenerational relations need to be understood as part of the site-based practices that are central to the development and experience of young people's religious identities. [ABSTRACT FROM AUTHOR]

This paper examines the argument that moral approval of homosexuality is analogous to the early church's inclusion of gentiles. The analogy has a long but often overlooked history, dating back to the start of the modern gay-rights movement. It has recently gained greater prominence because of its importance to the Episcopal Church's debate with the wider Anglican Communion. Beginning with the Episcopal Church argument, we see that there are five specific areas most in need of further clarification. In this essay I examine significant uses of the analogy from the prior 25 years to see how effectively they address these five areas. I conclude that the conversation surrounding the Gentile Analogy is the current, best hope for mutual understanding among Christians about homosexuality. However, if the analogy is to advance the Christian conversation, much greater care and precision is needed in its application from traditionalists and revisionists alike. [ABSTRACT FROM AUTHOR]

: The Christian tradition of just war does not have a New Testament foundation but is a tradition that developed after the conversion of Constantine and Christianity's emergence as the state religion of the empire. In Islam, however, just war has been an issue since its foundational period, because while Christianity did not get involved in statecraft until Constantine, Islam dates its calendar literally from the establishment of the first statecraft in Medina. However, distortion of this tradition has occurred in both religions: we have a distorted justification of just war tradition in Christianity, and a distorted understanding of jihad as simply a holy war in Islam. This paper tries to deconstruct both these traditions and create a new hermeneutics for contemporary times. [ABSTRACT FROM AUTHOR]

A conference paper is presented about the church as the body of Christ from the Orthodox perspective. The words of Afro-American educator Anna Julia Cooper is cited indicating the importance of hearing the voices of women that make up half of those baptized into the body of Christ and taking on Christ in order to fulfill the vision of the church. The authoritative and hierarchical nature of the Orthodox Church is discussed which is said to limit the potential and participation of all non-ordained members of the body of Christ.

A conference paper is presented about Mary the Mother of God and the Marian theology which states Mary's privileged position associated with the high status and government of the king, her son. The facts about Mariology are discussed focusing on the mother-son association of Mary as suggested by the texts of the Old Testament. Parts of the Sharakan, the poetical hymns on the Mother of God, that mention the motherhood, inviolate virginity and glorification of Mary are discussed.

At times decisions are made in the field of genetics that are presented as if the ethical debates have been adequately treated and so all moral considerations have been addressed, when the truth is very different. Nor is it always easy or desirable to separate the ethical, legal and social questions posed by new developments. The impact of developments in genetic science upon communities is one field of enquiry that envelops each of these areas. This paper explores the impact of genetics upon communities through focusing, in particular, upon certain developments in reproductive science. After introducing core issues and technologies, it discusses particular ethical concerns in relation to the ‘shadow’ of eugenics over such developments, before exploring the role of legislative debates and procedures in transforming social attitudes, values and hence norms. It then turns to consider debates concerning the ‘quality of life ethic’ now prevalent in healthcare, and moves on to discuss the issue of genetic discrimination – focusing, in particular, upon discrimination against disabled persons as a representative instance of the actual ethical and social/communitarian implications of the foregoing. It ends by highlighting the need to discern the ways in which the ethics of genetics is presently shaped and practised in order to discern better the particular social and communitarian implications of certain technological advances. [ABSTRACT FROM AUTHOR]

In this paper I argue that a pervasive “religion as tyranny” view has its roots in a philosophical misunderstanding about human freedom. The established liberal view, which is a kind of “empty Protestantism,” conceives of freedom primarily in negative terms as freedom of choice or amoral autonomy. I argue that this approach, which originates in Puritan theology, leads inevitably to a wide-ranging indifferentism and that indifferentism is incompatible with Christianity. Christians need to elaborate in response a positive definition of freedom as moral autonomy or good rebellion. Insomuch as religion is an essential aspect of human flourishing, it liberates rather than enslaves the individual. [ABSTRACT FROM AUTHOR]

Karl Rahner's famous Rule,‘The“economic” Trinity is the“immanent” Trinity, and the“immanent” Trinity is the“economic” Trinity’, has had an enormous impact on trinitarian theology. Yet it is extraordinarily difficult to identify a reading of the Rule that meets two essential criteria: (1) it is interesting (that is, not trivial), and (2) it is possibly true. In this paper I consider three possible readings: strict realist, loose realist, and finally antirealist. Unfortunately, each reading leaves the Rule either trivial or obviously false and so fails to meet both criteria, thus calling into question the theological value of the Rule. [ABSTRACT FROM AUTHOR]

While the Christian doctrine to which Hula villagers of the south east coast of Papua New Guinea today subscribe claims that community is achieved contractually through membership in the Church, this paper suggests that, in practice, Hula sociality is shaped by other exigencies. As part of their program the members of the Iru-ale United Church Women's Fellowship undertake the incorporation of certain outsiders (in this case the ethnographer) through the ceremonial presentation of food and the act of feeding. A phenomenology of this imperative reveals important connections to pre-Christian mythology and cosmology. Incorporation seen in this context situates the 'feeding relationship' at the core of a Hula ontology in which body and food are consubstantial. The manipulation of food as body is shown to play a determining role in the constitution of various modes of existence; human and non-human, male and female, the living and the non-living. The feeding relationship thus facilitates continuity between past and present practices and suggests that the Hula have assimilated the introduced religion into their lifeworld largely on their own terms. [ABSTRACT FROM AUTHOR]

InCulture and ValueWittgenstein remarks that the truly“religious man” thinks himself to be, not merely“imperfect” or“ill,” but wholly“ wretched.” While such sentiments are of obvious biographical interest, in this paper I show why they are also worthy of serious philosophical attention. Although the influence of Wittgenstein's thinking on the philosophy of religion is often judged negatively (as, for example, leading to quietist and/or fideist-relativist conclusions) I argue that the distinctly ethical conception of religion (specifically Christianity) that Wittgenstein presents should lead us to a quite different assessment. In particular, his preoccupation with the categorical nature of religion suggests a conception of“genuine” religious belief which disrupts both the economics of eschatological-salvationist hope, and the traditional ethical precept that“ought implies can.” In short, what Wittgenstein presents is a sketch of a religion without recompense. [ABSTRACT FROM AUTHOR]

The geography of religion can be explored from a number of different perspectives. This paper takes an autobiographical approach to explore the numinous experience of God from the point of view of a practising Christian geographer. Such geographical aspects of faith experience remain an under-researched area. The context for the exploration is an academic conference in the city of Bologna, which became, in turn, an experience of religious tourism, a pilgrimage and an unexpected encounter with God. It is contextualized in terms of debates on identity, the nature of pilgrimage, memorials of death, and time–space continuums and fractures. [ABSTRACT FROM AUTHOR]

The Motu and the Hula, two south coast Papua New Guinea societies, are linguistically related, have similar social organisation and were economically linked before European colonisation. They were both introduced to Christianity by the London Missionary Society in the late 19th century, and each appeared to incorporate the new religion into their social life and thought quickly and unproblematically. More than a century later, however, generalities about the similar adoption of Christianity by the Mom and the Hula are no longer possible. Nor are generalities about the engagement with Christianity within one or the other group, as individual Motu and Hula villages have unique histories. In this regard, while Christianity has now arguably become part of putative tradition among the Motu, some Hula are experiencing conflict between Christianity and their sense of tradition. In particular, while in the Motu village of Pari Christian virtues are appealed to as part of Pari's conception of itself as a 'traditional' Motu village, the situation in the Hula village of Irupara is more or less the contrary. Many people in Irupara are now lamenting 'tradition' as something lost, a forgotten essence destroyed or replaced by Christianity. Based on fieldwork in both villages, this paper discusses some differences in their engagement with Christianity and compares contemporary perceptions of religion, tradition and identity in both societies, informing a commentary on notions of tradition and anthropological representations of the Melanesian experience of Christianity. [ABSTRACT FROM AUTHOR]

This paper reviews the development of the Francis Scale of Attitude toward Christianity and then examines the psychometric properties of the Norwegian translation of this instrument among a sample of 479 young people between the ages of 11 and 18 years attending secondary school. The data support the reliability of this instrument and commend it for further validation studies and for wider general use among young people in Norway. [ABSTRACT FROM AUTHOR]

Studies have shown that attitudes toward abortion are polarizing. Yet, these studies have not focused upon what is often assumed to be the cause of polarization—religion. In this paper I find that polarization has increased between mainline and evangelical Protestants, as well as between black Protestants and both Catholics and white evangelicals. Moreover, I find that mainline Protestants and Catholics are internally polarizing. Finally, while I cannot determine the cause of the internal polarization of Catholics, the polarization within mainline Protestantism is caused by demographic changes. For white evangelicals, demographic changes have restrained polarization that would otherwise have occurred. [ABSTRACT FROM AUTHOR]

The Seventh-day Adventist Church in the United States has been following a well-defined trajectory from sect toward denomination for the past century: it has reduced tensions with its surrounding environment by removing antagonisms between itself and the state and other religious organizations and as its members have become less peculiar in their lifestyles and beliefs and more integrated into society. However, over the past 30 years it has received an influx of immigrants from counties of the developing world who, generally, are more sectarian in their beliefs and behavior and more confrontative of other religious groups than is the typical American Adventist today. This process is especially advanced in some metropolitan areas such as New York, where Adventism has been transformed from a church of Caucasians and African Americans to a body where nine out of 10 members are now "new immigrants? This paper poses the question of whether the influx of immigrants will reverse the trajectory of Adventism in North America, making it generally more sectarian. After considering data gathered primarily in metropolitan New York, it concludes that the flow of immigrants has resulted in a temporary slowing of the movement from sect toward denomination at the local level where the immigrants are concentrated, but that the process of immigrant assimilation ensures that the dominant trajectory will continue. [ABSTRACT FROM AUTHOR]

Sacredness and status have been two key concepts of classical sociological theory, but their interrelationship has seldom been discussed. The paper argues that sacredness is a special form of status. This conceptualization allows the use of common theoretical concepts and propositions to explain both status and sacral relationships. First, key processes relevant to the explanation of interpersonal status relations are outlined. Then the utility of this approach is illustrated by an analysis of worship and salvation as forms of status transformation. The analysis focuses on Christianity, but brief indications are given of how the perspective is also relevant to the analysis of Hindu worship and soteriology. The approach offers a prospect for a general integrated theory of status and sacral relationships. [ABSTRACT FROM AUTHOR]

Snow and Machalek (1983; 1984) have pointed to the importance of language in understanding the conversion process. In particular, they have identified four "rhetorical indicators" characteristic of the accounts converts give about their conversion experience. After a brief review of these indicators, and of the Snow and Machalek approach more generally, we offer a critique and an alternative interpretation of the part played by language in the conversion process, and by the four indicators in particular. We substantiate our position both theoretically and empirically, with data gathered from a small sample of Christian evangelicals. We find, happily, that the four indicators characteristic of the Nichiren Shoshu believers studied by Snow and Machalek were to be found also among our Christians.
However, only one of those four indicators, "biographical reconstruction," was unique to the Christians who claimed a conversion experience, as such. The rest of the indicators were as common among lifelong Christians as among self-professed converts, indicating that they are probably indicators of religious commitment more generally, rather than of conversion per se Of even greater theoretical significance, we believe, is our argument for understanding language and rhetorical devices as actively chosen tools and methods in converts' own efforts at self-transformation, rather than as indicators of what has already happened to them. We will argue in this paper that Snow and Machalek's theory of conversion is flawed because three of the four proposed "rhetorical indicators" of conversion fail to distinguish religious converts from people who, though not "converted," are religiously committed.
That is, we believe that the Snow and Machalek formulation fails to distinguish between conversion and commitment as two distinct phenomena (Barker & Currie, 1985). Since distinguishing the convert from other religious types is the supposed goal of their framework, we... [ABSTRACT FROM AUTHOR]

Comments on the theme of the dogmatics of the Christian church highlighted in the October 2004 issue of the periodical "International Journal of Systematic Theology,". Plurality represented by the number of Christian doctrines across the dogmatic spectrum; Issues at stake presented in the papers.