乌干达巴哈伊教考察

巴哈伊教在乌干达仅有60年的历史,但已发展至一定的规模,体现出包容性、现代性、国际性、社会参与性等特点。在对外交往中,其非宗教性参与显著地大于宗教性参与,乌干达社会也从中受益。在巴哈伊教社区内,则弥漫着浓厚的宗教气氛。总体而言,乌干达巴哈伊教试图探索一条与基督教和伊斯兰教不同的发展道路与模式,在宗教性与世俗性、国际性与本土性等方面进行着与众同不同的尝试。     

Cognitive-Developmental Psychology and the Baha'i Faith: Meaningful Connections

This article explores the relationship between a newly emerging world religion, the Baha'i Faith, and the cognitive-developmental school of psychology. It does so by illustrating three major concepts shared by the protagonists of cognitive-developmentalism, such as Piaget and Kohlberg, and the primary authors of the sacred writings of the Baha'i Faith: Baha'u'llah, ‘Abdu'l-Baha, and Shoghi Effendi. These concepts include (a) a developmental teleology, (b) the stage-like nature of development, and (c) the importance of a cognitive, or epistemic focus. It is intended that this article chart an avenue of communication between members of the Baha'i Faith and the therapeutic community over topics of mutual interest (cf. Laszlo, 1989a, 1989b).     

The image of Muhammad in The Message,the first and only feature film about the Prophet of Islam

In 1976 The Message, the first feature film about Muhammad, had its premiere. It was a very special film because as a result of the restrictions imposed by some prominent Muslim legal scholars, the Prophet was not depicted, nor his wives nor his cousin ^cAlī. After an analytical impression of the contents of the film, the article discusses the relationship between the image of Muhammad in The Message and the pictures of the Prophet delineated by Muslim tradition and modern biographies of him. It then considers some new declarations made by Muslim religious authorities in 2002 and 2004 about films dealing with the life of the Prophet. Finally attention is given to the consequences of the rules announced by Muslim religious scholars concerning the image of the Prophet and to the acceptance of such an image by non-Muslims.     

The Concept of Freedom of Belief and Its Boundaries in Egypt: The Jehovah's Witnesses and the Baha'i Faith Between Established Religions and An Authoritarian State

A number of new religious communities have been emerging in Egypt since the second half of the nineteenth century. The most important of them—both numerically and in terms of the attention they attract—are the Baha'i Faith and the Jehovah's Witnesses. Both groups have been officially dissolved and face strong opposition from the established religions as well as a number of legal problems. Egyptian courts have dealt with Baha'is and Jehovah's Witnesses in a number of contexts, and have on these occasions had to discuss the question of how the principle of freedom of belief, which has been part of all Egyptian constitutions since 1923, affects the status of religious minorities not recognised by the state. Their arguments allow interesting conclusions not only about the prevailing understanding of the principle of freedom of belief, but also about the relationship between Islam, the Coptic Orthodox Church and the state.     

Calvinism and psychoanalysis: A comparative study

Summary Although the title of this essay suggests a comparison of psychoanalysis and Calvinism, I have chosen to compare primarily the two leaders of these movements. On many points they shared similar beliefs. Certain of these areas have been highlighted and discussed briefly: ascetic tendencies, work, religion, concepts of God and of man, actions as symptoms, and predestination and determinism.     

A Non‐Muslim Teaching Islam: Pedagogical and Ethical Challenges

Abstract. This paper is a reflection on the two most significant challenges that I have faced teaching the introductory course in Islam. The first is the challenge of teaching Islam after September 11, 2001, the events of which gave rise to such pedagogical questions as how much and in what ways the course syllabus should change, and in particular how we should address issues such as extremism and terrorism. The second is the challenge of being a non‐Muslim teaching Islam, which raises issues of authority (particularly when there are Muslim students in the classroom). The limitations and advantages of teaching a tradition as an outsider are explored, and strategies for compensating for the limitations are suggested. The final section of the essay explores the following question: When, if ever, can (or should) we as teachers move from explaining and analyzing the positions taken by members of a tradition to criticizing them?     

Performances of Faith: A Relation Between Conscious and Unconscious Organizations of Faith

Performances of faith are found in ordinary and extraordinary stories, behavior, and rituals, and they are inextricably yoked to unconscious and conscious processes and organizations of faith experience. This article explores the relation between unconscious and conscious processes and organizations of faith. The claim is that the unconscious system represents unformulated experiences of faith that are affectively and relationally organized. In human development these unconscious organizations of faith experience are partially transformed by a person's conscious and self-reflective use of symbols and language. At the same time, conscious and self-reflective organizations of faith, manifested in narratives, rituals, and use of other symbolic media, continue to be shaped by unconscious processes and unconscious configurations of faith. An appreciation of the dynamic interaction between unconscious and conscious processes and organizations of faith focuses one's attention to the complexity of human performances of faith in ministry.     

Consuming Religion: Faith in the Future and the Future of Faith

Books reviewed in this article:
John Drane, The McDonaldization of the Church: Spirituality, Creativity, and the Future of the Church
George Ritzer, Enchanting A Disenchanted World: Revolutionizing the Means of Consumption     

Trauma and Development: A Faith Perspective

This essay describes the relationship between psychological trauma, psychosocial development and faith. I delineate four phases of development, each possessing particular psychosocial needs, achievements, and capacities. In addition, each phase includes specific ways of organizing experience and relating to objects in terms of the dynamics of trust-distrust and loyalty-disloyalty. Thus, trust-distrust and loyalty-disloyalty hold different meanings and functions in each phase. Throughout these phases, primary and secondary transitional objects provide persons with safe objects to recognize and work through the meanings and affects associated with changes in beliefs about and experiences of trust-distrust and loyalty-disloyalty. I suggest that trauma impacts phase specific capacities and achievements consequently disrupting one's ability to organize and relate to objects in terms of the dynamics of faith. Pastoral Care and Counseling     

信仰与理性的冲突与谐和——对克尔凯郭尔信仰观之合理性的一种辩护

在理性与信仰的关系问题上,认为克尔凯郭尔主张基督教信仰只关系到主观而与客观无关,其"真理是主体性"、"信仰是荒谬的"等命题是对理性之摒弃的看法是偏狭的。克氏在信仰上对主观真理的强调和对客观真理的质疑建立在承认人的罪性以及因之而人的理性遭到了破坏这一前提上,这一点并不与理性本身相冲突,而毋宁说是人的理性层次的问题;另一方面,在克氏,基督教信仰的主观性就其自身而论也必须以理性客观性为前提,因无正确的客观性作保证就没有克氏要求的那种主观性,其眼中的信仰的主观真理也就不复存在了。