Playing God? Moral agency in an emerging world

Arguments against intervening in nature's ways have been used against many new technologies in the last century. Many of these arguments have employed the metaphor of "playing God." In this essay I briefly review the use of the term "playing God" in recent decades. I then examine the cosmology that lies implicit in this language. My thesis is that the language of "playing God" (or not) overlooks the dynamic, evolutionary nature of world process--the role played by the interdeterminacy of statistical probabilities. I review the notion of "emergent probability" (Lonergan) in order, in the end, to advocate an ethic of risk that both recognizes the dangers of hubris and includes an open and emergent view of creation.     

Quo Vadis,Dottore? Religious,Philosophical and Medical Perspectives on the Quest for Immortality

Journal of Religion and Health - In the daily practice of medicine, health care providers oftentimes confront the dilemma of offering ‘maximum care’ based on available technologies and...     

Religious education,a matter of understanding? reflections on the final report of the Commission on Religious Education

In this article we offer reflections on the final report of the Commission on Religious Education (CoRE) that was published in England in 2018. We expose and problematise the prominent place of understanding in the report, not only as an educational method, but also the underlying world view of the report itself, a world view which we characterise as ‘hermeneuticism’. We raise educational, theological and political concerns about the particular approach taken in the report. We propose instead that religious education (RE) should be considered first of all in terms of what it means to live with a religious or non-religious orientation, conceived in existential terms rather than in terms of beliefs or practices or objectified world views. Educationally we show that what we term a non-hermeneutic way of viewing our humanity would open different possibilities for RE and its future.     

Playing God and the Intrinsic Value of Life: Moral Problems for Synthetic Biology?

Most of the reports on synthetic biology include not only familiar topics like biosafety and biosecurity but also a chapter on ‘ethical concerns’; a variety of diffuse topics that are interrelated in some way or another. This article deals with these ‘ethical concerns’. In particular it addresses issues such as the intrinsic value of life and how to deal with ‘artificial life’, and the fear that synthetic biologists are tampering with nature or playing God. Its aim is to analyse what exactly is the nature of the concerns and what rationale may lie behind them. The analysis concludes that the above-mentioned worries do not give genuine cause for serious concern. In the best possible way they are interpreted as slippery slope arguments, yet arguments of this type need to be handled with care. It is argued that although we are urged to be especially vigilant we do not have sufficiently cogent reasons to assume that synthetic biology will cause such fundamental hazards as to warrant restricting or refraining from research in this field.     

Self‐Directing Religious Coping: A Deistic God,Abandoning God,or No God at All?

Self-directing religious coping has been correlated with both positive and negative outcome variables in previous research. The purpose of this study was to explore the potential meaning behind these mixed findings by clarifying the nature of the self-directing religious coping construct. A new set of subscales was constructed that operationalized different aspects of the construct. This scale, the original Religious Problem Solving Scale, and mental-health measures were given to 262 undergraduate students at a moderate-sized midwestern university. Two factors were identified with the revised self-directing measure: a deistic and supportive but nonintervening God factor and an abandoning God factor. The Abandoning God Subscale was more highly correlated with the original Self-Directing Scale than was the deistic God measure. The Deistic and Supportive God Subscale was correlated with both positive and negative mental-health outcomes, whereas the abandoning God measure consistently related to poorer outcomes.     

Why Did God Make Me This Way? Religious Coping and Framing in the Virtuous Pedophile Community

“Virtuous Pedophiles” (or VPs) have a sexual attraction to children but view child/adult sexual relations as wrong. Research on VPs is nascent but has theoretical importance for our understanding of sexuality, labeling, and extreme stigma. Their relevance is particularly acute in regard to religious coping and framing. As their primary stressor is a predisposition towards a highly stigmatized (or “sinful”) activity, religious VPs find themselves in a unique situation, and it is unknown to what extent they employ conventional religious coping mechanisms. I investigate how VPs use their religious frameworks to make sense of and react to their pedophilia with a survey of respondents recruited from an online VP forum, a content analysis of forum discussions, and several in‐depth, semistructured interviews. Religious VPs tend to employ the same basic religious coping mechanisms (both positive and negative) but customize their approaches to accommodate their unique situation. Positive and negative religious coping show the same relationships with mental health as found in other populations. Religiosity is associated with both lower mental distress as well as less cognitive distortions associated with sexual offending.     

Multiple Variations: Perspectives on the Religious Psychology of Buddhist and Christian Converts in the People’s Republic of China

Based on questionnaires and in-depth interviews, this article describes and systematically analyzes the psychology of the religiosity of contemporary Chinese Buddhist and Christian converts. People convert to a religious faith for a variety of reasons that range from seeking a means of escape to a practical way of coping with life. Religious belief contains subtle and complex factors, such as the interactions between believers and their beliefs, a sense of community among religious believers, conversion of mind and personality, and influence of the religious beliefs on religious believers’ mental health and behavior. This paper seeks to provide an overview of research conducted in the People’s Republic of China about the various motivations and paths to conversion.     

“Playing God? Yes!” Religion in the Light of Technology

If we appeal to God when our technology (including medicine) fails, we assume a " God of the gaps." It is religiously preferable to appreciate technological competence. Our successes challenge, however, religious convictions. Modifying words and images is not enough, as technology affects theology more deeply. This is illustrated by the history of chemistry. Chemistry has been perceived as wanting to transform and purify reality rather than to understand the created order. Thus, unlike biology and physics, chemistry did not provide a fertile basis for natural theologies. It is argued that an active, transformative role of humans is appropriate in biblically inspired religions and called for in the light of imperfections and evil in the world. When the expression "playing God" is used dismissively, as if we trespass upon God–given territory, a theologically problematical association of God and the given order is assumed. A different view of the human calling can be articulated by drawing upon the Christian heritage and by developing an antinatural religious naturalism.     

Was the Northern Ireland Conflict Religious?

This article considers the claim that the conflict in Northern Ireland was irreducibly religious. After a brief account of the history of the Northern Ireland conflict, the different arguments and counter arguments that bear on the role of religion in causing and sustaining the conflict are considered. An examination of the relationship of Islam to terrorism and the events of 9/11 provides a comparative perspective that is used both to identify similarities and differences between the situation in Ireland and elsewhere and to distinguish and discriminate between different ways in which religious sanction is given to violence. The implications of our findings are then explored with regard to our understanding of the Northern Ireland conflict and with regard to our understanding of the nature of religion more generally.     

Playing God in Frankenstein’s Footsteps: Synthetic Biology and the Meaning of Life

The emergent new science of synthetic biology is challenging entrenched distinctions between, amongst others, life and non-life, the natural and the artificial, the evolved and the designed, and even the material and the informational. Whenever such culturally sanctioned boundaries are breached, researchers are inevitably accused of playing God or treading in Frankenstein’s footsteps. Bioethicists, theologians and editors of scientific journals feel obliged to provide an authoritative answer to the ambiguous question of the ‘meaning’ of life, both as a scientific definition and as an explication with wider existential connotations. This article analyses the arguments mooted in the emerging societal debates on synthetic biology and the way its practitioners respond to criticism, mostly by assuming a defiant posture or professing humility. It explores the relationship between the ‘playing God’ theme and the Frankenstein motif and examines the doctrinal status of the ‘playing God’ argument. One particularly interesting finding is that liberal theologians generally deny the religious character of the ‘playing God’ argument—a response which fits in with the curious fact that this argument is used mainly by secular organizations. Synthetic biology, it is therefore maintained, does not offend so much the God of the Bible as a deified Nature. While syntheses of artificial life forms cause some vague uneasiness that life may lose its special meaning, most concerns turn out to be narrowly anthropocentric. As long as synthetic biology creates only new microbial life and does not directly affect human life, it will in all likelihood be considered acceptable.     

Does a Religious Transformation Buffer the Effects of Lifetime Trauma on Happiness?

A number of studies have examined religious transformations. But most of this work has been concerned with identifying different types of transformations and steps in the process of transformation. The current study was designed to examine the ways in which religious transformations may be associated with happiness. We take a novel approach toward the evaluation of this relationship. We argue that a religious transformation may be an important resource for coping with lifetime trauma. Two major findings emerge from our nationwide survey (N = 2,851). First, the data indicate that the magnitude of the relationship between lifetime trauma and happiness is reduced significantly for people who have had a religious transformation but not for those who have not had this type of religious experience. Second, the results reveal that the potential stress-related benefits of a religious transformation are more evident among younger adults than among middle-aged or older adults.     

Serving God and Country? Religious Involvement and Military Service Among Young Adult Men

Despite important connections between religion and military action throughout world history, scholars have seldom explored the association between religiosity and military enlistment. Using data from the National Longitudinal Study of Adolescent Health (Add Health), we used a person‐oriented analysis to categorize young men according to patterns of adolescent religious involvement. Youth indentified as “highly religious evangelical” are more likely to enlist in the military compared to their “highly religious nonevangelical” and “nonreligious” counterparts; however, these findings hold only for those young men without college experience. These findings are discussed along with study limitations and promising directions for future research.     

Good God?!? Lamentations as a Model for Mourning the Loss of the Good God

This article will address the devastating psychological and social effects due to the loss of one's primary love-object, namely God in the case of faith communities and religious individuals. By using Melanie Klein's Object Relations Theory (Klein in Envy and gratitude and other works 1946/1963. The Free Press, New York, 1975a) as a way to enter the text of Lamentations, I will articulate an alternative reading that can serve as a model for Pastors and Educators to use when walking with individuals and communities through unspeakable losses. I will argue that Lamentations may be used as a tool for naming confounding depression and anxiety that stems from a damaged introjected object (one's personal God). This tool may provide individuals and communities a framework for placing anger and contempt upon God in order to re-assimilate this loved yet hated object, eventually leading toward healing and restoration of the self.     

Sacred Canopies or Religious Markets? The Effect of County-Level Religious Diversity on Later Changes in Religious Involvement

Secularization theories, such as Berger's Sacred Canopy argument, hold that religious diversity leads to a decline in religious participation. Religious market models (e.g., Finke and Stark) argue the opposite. Voas, Olson, and Crockett found that nearly all of the vast research exploring this important question prior to 2002 was flawed due to a previously unrecognized noncausal statistical relationship between measures of religious diversity and measures of religious participation. Since 2002, this methodological issue has largely stymied research on this important topic. We first describe how, following Voas et al.’s recommendations, longitudinal models can overcome these problems. We then apply these methods to data measuring the religious composition of all U.S. counties found in the Religious Congregations and Membership Studies from 1980, 1990, 2000, and 2010. Using multilevel longitudinal regression models, we find that greater county-level religious diversity is followed by later declines in county-level religious participation rates. The negative effect size of religious diversity is large and robust to changes in the control variables and different methods of measuring religious diversity.     

Must God Be Dead? Reinventing the Sacred

Newton became a death knell for a theistic God and for a non-epiphenominal mind. The culprit is the deterministic causal closure of classical physics. Two major revolutions are taking us beyond this closure. The first is Quantum Mechanics, which is non-deterministic. The second revolution may just be happening. The emergence and evolution of life in our or any biosphere is governed by no law at all. This freedom suggests one sense of God as the natural creativity of the Universe.