What makes Christian bioethics Christian? Bible, story, and communal discernment.

Scripture is somehow normative for any bioethic that would be Christian. There are problems, however, both with Scripture and with those who read Scripture. Methodological reflection is necessary. Scripture must be read humbly and in Christian community. It must be read not as a timeless code but as the story of God and of our lives. That story moves from creation to a new creation. At the center of the Christian story are the stories of Jesus of Nazareth as healer, preacher of good news to the poor, and sufferer. The story shapes character and conduct and enables communal discernment.     

Apologies,Repentance, and Forgiveness: A Muslim–Christian Comparison

Forgivingness (dispositional forgiveness) was assessed in three different samples: Lebanese Muslims (N = 119), Lebanese Christians (N = 121), and French Christians (N = 151). Two different forgivingness structures were evidenced, one that corresponded to the three-factor Western European model (Lasting Resentment, Sensitivity to Circumstances, and Unconditional Forgiveness), which fit the data from the Christian samples, and one that gave a special status to repentance and apologies, which fit the data from the Lebanese Muslim sample. In this alternative model, the meaning of the Sensitivity to Circumstances factor was reduced to circumstances that did not imply the offender's behavior or the victim's mood, and the meaning of the third factor was that the presence of apologizing behavior from the offender was a necessary condition for the resentment to weaken, for the mood to improve, and for a first step toward forgiveness to be taken. The Lebanese Muslims' unconditional forgiveness score was lower than the corresponding Lebanese Christians' and French Christians' scores. This difference was not attributable to possible differential acquiescence effects.     

Christ,Country, and Conspiracies? Christian Nationalism,Biblical Literalism,and Belief in Conspiracy Theories

When misinformation is rampant, “fake news” is rising, and conspiracy theories are widespread, social scientists have a vested interest in understanding who is most susceptible to these false narratives and why. Recent research suggests Christians are especially susceptible to belief in conspiracy theories in the United States, but scholars have yet to ascertain the role of religiopolitical identities and epistomological approaches, specifically Christian nationalism and biblical literalism, in generalized conspiracy thinking. Because Christian nationalists sense that the nation is under cultural threat and biblical literalism provides an alternative (often anti-elite) source of information, we predict that both will amplify conspiracy thinking. We find that Christian nationalism and biblical literalism independently predict conspiracy thinking, but that the effect of Christian nationalism increases with literalism. Our results point to the contingent effects of Christian nationalism and the need for the religious variables in understanding conspiracy thinking.     

So finally, what is Christian about Christian bioethics?

The author criticizes the essays in this issue by Waters, Erickson, Trotter and Verhey for not placing an adequate Christology at the center of their definitions what is Christian bioethics.     

The Christian College Advantage? The Impact of Christian Versus Secular Training Among Faculty at Christian Colleges and Universities

Are faculty trained at Christian institutions better equipped to integrate their faith with their professional work? This study uses a mixed methods analysis of Council of Christian Colleges and Universities (CCCU) faculty survey data to analyze whether and in what ways faculty who graduate from Christian undergraduate, master's, and doctoral programs are more apt to identify connections between their faith tradition and their course objectives. Findings show that faculty members prepared at Christian institutions are more likely to see this relationship and may conceive of it in more sophisticated ways. However, the gap is modest.     

International Christian Schoolteachers’ Traits,Characteristics, and Qualities Valued by Third Culture Kids

In this qualitative grounded theory study, 24 participants, referred to as third culture kids (or TCKs), ages 18–30 years, who had previously attended international Christian schools were interviewed to determine the dispositions they valued in their teachers. Incorporating principles of grounded theory, a series of rigorous steps were undertaken resulting in the construction of three primary findings TCKs valued in international Christian schoolteachers. These findings were then situated within an extensive literature review. The results provide insight into the “ideal” international Christian schoolteacher desired and valued by TCKs. These findings should be of great interest to anyone responsible for training, preparing or recruiting international Christian schoolteachers, and/or providing ongoing professional development to the teachers in such schools.     

Fabricated Humans? Human Genetics,Ethics and the Christian Wisdom Tradition1

Abstract: This article highlights the key social issues associated with genetic screening and testing. It identifies an uneasy combination of a cultural drive towards perfection alongside heightened perception of a risk society. Awareness of risk is particularly in evidence in clinical genetics, but is surprisingly silent in public discourse about stem cell research, which has tended to flounder through its unilateral focus on the status of the early embryo. This article concentrates on current practice, such as the use of preimplantation genetic diagnosis, and offers a critical analysis of current debates about ethical issues. It argues that Christian ethics can contribute positively to the debate by drawing on the tradition of prudence or practical wisdom, which goes beyond the secular alternatives of both the consequential analysis of risk and benefit and the precautionary principle.     

Some observations on orthodoxy and Christian democracy∗

The Bloody Flag: Postcommunist Nationalism in Eastern Europe ‐— Spotlight on Romania by Juliana Geran Pilon. New Brunswick and London: Transaction Publishers, 1992, xi+89 pp. Paperback.     

The Messiah and Rabbi Jesus: Policing the Jewish–Christian border in Christian Zionism

For all their ostensible difference and separateness, Judaism and Christianity have a long history of mutual engagement and profound entanglement. I take Daniel Boyarin's assertion that ‘…the borders between Christianity and Judaism are as constructed and imposed, as artificial and political as any of the borders of the earth’ (2004, 1) as my starting point. But what Boyarin sees as an ongoing process of differentiation between Judaism and Christianity and distinct identity-building in late antiquity, I look for still today in Christian Zionism. The busy border crossing continues to separate people and ideas at the same time as it serves as the meeting place between them, the uncomfortable place where Judaism and Christianity rub up against each other. This paper examines some constructions of the Jewish–Christian border by way of two case studies of prominent religious leaders, each firmly at home in their respective communities, Jewish and Christian, who ventured out to the borderland of Christian Zionism. This is the story of what happened when they returned home to find themselves examined by those who monitor the Jewish–Christian border, and deemed to be over the limit with intoxicants brought over from the ‘other side’.     

Culture Wars and COVID-19 Conduct: Christian Nationalism,Religiosity, and Americans’ Behavior During the Coronavirus Pandemic

During the COVID-19 pandemic, Americans’ behavioral responses were quickly politicized. Those on the left stressed precautionary behaviors, while those on the (religious) right were more likely to disregard recommended precautions. We propose the far right response was driven less by partisanship or religiosity per se, but rather by an ideology that connects disregard for scientific expertise; a conception of Americans as God's chosen and protected people; distrust for news media; and allegiance to Trump―Christian nationalism. Analyzing panel data collected in the thick of the COVID-19 crisis, we find Christian nationalism was the leading predictor that Americans engaged in incautious behavior like eating in restaurants, visiting family/friends, or gathering with 10+ persons (though not attending church), and was the second strongest predictor that Americans took fewer precautions like wearing a mask or sanitizing/washing one's hands. Religiosity, in contrast, was the leading predictor that Americans engaged in more frequent precautionary behaviors. Findings document that Christian nationalism, not religious commitment per se, undergirded the far-right response to COVID-19 that disregarded precautionary recommendations, thus potentially worsening the pandemic.     

What is Christian about Christian bioethics?

What is Christian about Christian bioethics? The short answer to this question is that the Incarnation should shape the form and content of Christian bioethics. In explicating this answer it is argued that contemporary medicine is unwittingly embracing and implementing the transhumanist dream of transforming humans into posthumans. Contemporary medicine does not admit that there are any limits in principle to the extent to which it should intervene to improve the quality of human life. This largely inarticulate, yet ambitious, agenda is derived first in late modernity's failed, but nonetheless ongoing, attempt to transform necessity into goodness, and second the loss of any viable concept of eternity, thereby stripping temporal existence of any normative significance. In short, medicine has become the vanguard of a profane attempt to save humankind by extracting data from flesh. In response, it is contended that an alternative Christian bioethics must be shaped by the Incarnation, the Word made flesh. This assertion does not entitle Christians to oppose the posthuman trajectory of contemporary medicine on the basis of any natural or biological essentialism. Rather, it is an evangelical witness to the grace of Christ's redemption instead of the work of self-transformation. It is Christ alone who thereby makes the vulnerability and mortality of finitude a gift and blessing. Specifically, it is maintained that the chasm separating necessity and goodness cannot be filled but only bridged through the suffering entailed in Christ's cross, and through Christ's resurrection eternity becomes the standard against which the temporal lives of human creatures are properly formed and measured. Consequently, Christian bioethics should help us become conformed to Christ rather than enabling self-transformation.     

Social and religious factors affecting Muslim‐Christian relations

The question of Christian‐Muslim relations can be approached in various ways. Historical studies have traced the shifts and changes in the place in society of Christians and other minority groups in the Middle East and Asia in general and in specific countries. Other studies have treated diplomatic relations between the Vatican and predominantly Muslim states or have analyzed, compared, and contrasted the policies of the churches on political issues such as the Palestine question and the state of Israel. Still other works have treated polemical and theological controversies between Muslims and Christians as well as efforts at dialogue and mutual understanding.

In this paper, the focus is on the factors and issues that have affected Christian‐Muslim relations in the twentieth century, particularly in the Middle East and in Asia. I intend to approach the subject from the viewpoint of the religious and human relations between the communities of Christians and Muslims, outlining both the factors that favour positive living and working relations between the two communities, those that have raised tensions in the recent and more distant past, and those which present challenges yet to be resolved.     

A Religiously Partisan Science? Islamic and Christian Perspectives

Both within Christianity and Islam we can find influential scholars who maintain that science is not religiously neutral because it contains a naturalist bias. They argue that Christians or Muslims should respond by developing their own kind of science, an “Islamic science,” a “sacred science,” a “theistic science” or a “faith-informed science.” In this article the recent writings of two advocates of such a view, standing in two different religious traditions, namely Mehdi Golshani (Islam) and Alvin Plantinga (Christianity) are compared, analyzed, and evaluated. A distinction between different ways in which religion might enter into the fabric of science is introduced and it is argued that the most crucial issues surround the question of whether or not religion ought to play a part in the validation of theories.