We live to create dissonance: is it possible to be a Christian and racist?

Confronted with the reality of the limited exposure to human diversity among their students at two Christian universities, two African American professors relate their efforts to prepare students to teach in the twenty‐first century. This article is a reflective report on the strategies and events that occurred as a result of challenging students' long‐held beliefs and attitudes. Strategies were deliberately provocative and disturbing, intended to create dissonance within the students related to Christian ideals and perceptions of non‐European Americans. Ultimately, students confronted the question: Is it possible to be a Christian and racist?     

Teaching for Transformation: Insights from Fiji,India, South Africa,and Jamaica

Abstract. How can teaching and living abroad impact our teaching in North America? This article explores how what I do teaching religion and ethics to undergraduates at Texas Christian University has been influenced by twelve years of teaching in the two‐thirds world. It is structured in terms of three insights that correlate with what I call the past, present, and future dimensions of ethics, respectively. First, we need to begin where our students are – taking their contexts seriously. Second, we should expose them to the moral and religious experience of others, so that they might be pulled by those others toward broader perspectives. Third, we should challenge them to envision new ways of living, including new self‐understandings and images of society. Drawing on examples of how I use these insights in courses at TCU, I contend that we can best promote transformation in our students by holding these three insights in creative tension.     

An exploration of the experience of Christian counsellors in their work with both Christian and non‐Christian clients,with particular reference to aspects of cultural transition

Aim: This study explores the experience of Christian counsellors working in both Christian and secular settings, paying particular attention to the possibility of regarding their development as a form of cultural transition. Method: Heuristic methodology was used, interviewing 22 counsellors with varying churchmanship (i.e. Christian tradition/denomination) and counselling training. Findings/Discussion: A spectrum of experiences with both Christian and non‐Christian clients emerged. The level of overtness of the counsellors’ faith with these clients varied considerably. Parallels with the experience of these counsellors and that of immigrants in terms of cultural transition are discussed. Conclusions: The experience of Christian counsellors differs with respect to the level of Christian influence (i.e. Christian or secular input) in training, supervision and work context. Those with higher secular influence have less difficulty working with clients with different belief systems and values. Implications: Christian counsellors need to be more reflexive with respect to the effect of their own value systems when working with clients, particularly if they work mostly in a Christian context. Trainers need to be aware of cultural transition aspects in the development of counsellors who have a Christian faith.     

Religious Counseling: To Be Used,Not Feared

Our society is placing more emphasis on religion and religious issues. Persons seeking counseling often request Christian counseling. Students in academic settings often express an interest in becoming Christian counselors. Often the religious aspect is left out or avoided in courses for training counselors. This article gives some specific ways in which religious issues can be used in a counseling setting using the three ps: place, personhood and philosophy.     

Cogent Bodies,Self-Aware Souls: An Apologetic for Theater in Christian Higher Education

Mission statements of Christian institutions of higher education often include the purpose of forming individuals to live out their Christian commitments in larger society. This article presents the case that including theater in Christian higher education prepares students to further God's kingdom in this world after graduation—whether or not they do so through the medium of theater. Specifically, the argument is that training in theater serves two primary and interrelated goals in students' development: cogent bodies, capable of representing God to others through relationships, and self-aware souls, foundational for the development of character. The conclusion offers a case example of a successful theater program at Wheaton College.     

A Conversation About the Intersection of Faith,Sexual Orientation,and Gender: Jewish,Christian, and Muslim Perspectives

Recent challenges to counselor education and the ACA Code of Ethics (American Counseling Association, 2005 ) provided impetus for this article, which is focused on how 3 major Western religions address counseling and counselor training with diverse clients. Jewish, Christian, and Muslim perspectives are highlighted as related to counseling and training issues across faith, sexual orientation, and gender issues.     

The Trinity in Qur’anic Idiom: Q 4.171 and the Christian Arabic Presentation of the Trinity as God,his Word,and his Spirit

ABSTRACT

Since the early centuries of Islam, the Qur’an’s deep imprint on Arabophone Christians has been evident, not only in their evocation of qur’anic language, but also in their creative employment of the text in constructing their own orthodox Christian Arabic theology. This article investigates the presentation of the Trinity as ‘God, his Word, and his Spirit’ in Christian Arabic theological tracts in the early centuries of Islam. It argues that Q 4.171 played a foundational role in constructing a distinct Christian Arabic Trinitarian theology and that Arabophone Christian writers discerned in it the nucleus of what could be developed as an orthodox Trinitarian theology. It traces the development of the Christian Arabic Trinitarian formulation in four works by Arabophone authors: John Damascene’s On Heresies 100; On the Triune Nature of God; the interreligious disputation in the court of the ?Abbāsid Caliph al-Ma?mūn attributed to the theologian Theodore Abū Qurra; and the apologetic letter by ?Abd al-Masī? al-Kindī. This article also makes observations on the implications of the Christian Arabic theological project for interreligious encounter in the early Islamic centuries.     

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.     

The Transformational Efficacy of Postgraduate Courses

Abstract

Considerable literature exists pertaining to transformative education and academics seek to provide a transformative educational experience for students. The purpose of this research was to examine the perceptions of graduates from postgraduate teacher education courses concerning transformative efficacy with regard to the stated outcomes of the courses. The participants were Christian teachers and school principals from Christian schools across Australia who had graduated from accredited Master of Education or Master of Education (Leadership) courses. Data collection was by way of an online survey containing Likert scales and explanatory statements. The research found that most of the graduates identified transformation at a personal level, particularly in the theological and philosophical understandings that underpin classroom or school leadership practice in Christian schools. This enabled them to be able to critique the cultural artifacts with which educators must deal in their practice.     

Teaching the College “Nones”: Christian Privilege and the Religion Professor

Working with undergraduate students invites teachers into relationship and conversation with young people at a time when they are emerging as adults and forming their identities. Faith is one area of identity formation often attended to by scholars, college professors, and their institutions. But within that, little attention has been paid to those who do not identify as religious. Additionally, “the overwhelming presence of Christianity at American institutions maintains it as the spiritual norm on campus. … Those within the spiritual norm gain a level of privilege that is often unconscious” (Seifert 2007, 11). This has an effect not only on nonreligious students but on any student who identifies as anything other than Christian; and it has a unique effect on teaching and learning in the religion classroom. In this article, I will explain what Christian privilege is, why it is a unique problem in the undergraduate religion classroom, and what teachers of religion might do in response to it. In the end, I argue that educators need to better understand the effects of Christian privilege in our classrooms and become allies to the nonreligious in particular by using pedagogies that include and support all students, in their many religious affiliations and unaffiliations.     

“WHAT COULD POSSIBLY BE GIVEN?”: TOWARDS AN EXPLORATION OF KENOSIS AS FORGIVENESS—CONTINUING THE CONVERSATION BETWEEN COAKLEY,HAMPSON, AND PAPANIKOLAOU1

This article engages the conversation between Sarah Coakley, Daphne Hampson, and Aristotle Papanikolaou (Modern Theology, Vol. 19 no. 1, January 2003) on the appropriateness of kenosis as a theological trope for women and deeply oppressed and vulnerable others. It affirms Coakley's and Papanikolaou's stance, which maintains that kenosis is a necessary or at least distinctively valuable category in Christian theology for understanding the transformation and redemption of all persons. The paper expands on Papanikolaou's analysis of the kenosis involved in the healing and recovery of personhood, arguing that the “emptying of fear” reaches the fullness of self‐giving love in the scandalous act of forgiveness.     

Samoa and the Christian state ideal

This article explores the notion of a Christian state in the context of the South Pacific island nation of Samoa. Samoa is not a Christian state in the constitutional de jure sense. There is no formal entrenchment of establishment of Christianity as the official religion. But it is a de facto Christian state in that the substance of its laws reflects Christian beliefs. The article also considers whether it is a Christian nation. In many cultural and sociological senses it is. In terms of Christian practice however, an affirmative verdict is highly doubtful. Finally, the article suggests that asking the Christian nation question might be misplaced, for no nation can be a ‘chosen’, covenantal nation, à la Israel, in the New Testament era.     

Racial and Religious Convergences and Divergences among Christian Students’ Approaches to Color-Blindness,Color-Cognizance,and Race in Christian Organizations

Drawing on survey data of Christian students (N = 4261) enrolled at 11 colleges that are part of the Council for Christian Colleges and Universities, we examine color-blindness, different types of color-cognizance, and views on race in Christian organizations. We find significant differences between students of color and White students in color-blindness and color-cognizance but find racial convergence in the importance of racial reconciliation. Net of controls, greater evangelical orthodoxy is associated with color-cognizant views that perceive prejudicial treatment against White people, undercut the experiences of people of color, and is associated with more positive views of Christian organizations’ roles in race relationships. Concurrently, upper year students differ significantly from first years in their racial attitudes and views on race in Christian organizations, suggesting that Christian education may shape racial views positively. Our findings have implications for theorizing how evangelical Christianity and evangelical colleges maintain and challenge color-blindness and White supremacy.     

Sexuality,Angelification, and Divine Indwelling: A Contemporary Ethic of Early Christian Asceticism

The monastic movement originated among laity who recognized within themselves the potential to embody the Christian gospel. That a practice so central to early Christians and their Scriptural understanding would undergo such a decline contemporarily gives pause for reconsideration. This article posits that the kind of asceticism at the core of Christian monasticism maintains relevance as a transformative Christian practice in the contemporary world, as well. The argument draws on a tripartite model of spirituality in accord with Gregory of Nyssa’s notion of epektasis. This suggests asceticism’s contemporary appropriation as an ethic of Christian spiritual development oriented toward perpetual ascent. Asceticism will be analyzed as a form of spiritual struggle; that is, physical, emotional, psychological, intellectual, and spiritual exertion aiming to progress in knowledge, similitude, and intimacy with Jesus Christ, for God and for others. The three stages of this ethic of Christian spiritual growth – 1) detachment from fleshly passions, 2) strengthening of the soul, and 3) union with God – find parallels in the three themes at the core of asceticism: sexuality, angelification, and divine indwelling. Situating asceticism within a framework of spiritual struggle creates an opportunity to recover and re-envision a well-established Christian practice in a contemporary context.     

Inter‐religious Dialogue in EG,TTL, and CTC

This article explores how the theme of inter‐religious dialogue is addressed in Evangelii Gaudium, in comparison with Together towards life and also The Cape Town Commitment. Its thesis is that these mission documents of the three main global Christian denominations, drafted within three years of each other, address almost similar contextual concerns in the contemporary era. In particular, the reality and challenge of religious and cultural pluralism leave the churches with little choice but to attend to them, especially given that Christianity has become a post‐Western religion while at the same time the West is also becoming post‐Christian.     

Blasphemy and Protection of the Faith: Legal Perspectives from the Middle Ages

ABSTRACT

Jewish, Christian, and Muslim legal traditions have all attempted to define and prohibit blasphemy: insult or verbal attack against their religion, against its rites and symbols, against God and his human representatives. Such laws could be internal (prohibiting blasphemy by members of the faith group) or external (prohibiting insult by those outside the faith). This article will first briefly trace the former, looking at how Jewish, Christian, and Muslim legal traditions from Antiquity and the Middle Ages define and prohibit blasphemy. The second part of the article will then focus on the second issue, looking at how Christian and Muslim legal traditions attempted to prohibit insults to the faith by adherents of other religions. We shall look, for example, at various Christian laws dealing with what was perceived as Jewish mockery of Christian ritual and sacred objects: from mock crucifixions allegedly practiced by Jews as part of Purim celebrations in the fifth-century Roman Empire to Jews who supposedly derided the Eucharist during thirteenth-century Corpus Christi processions. We shall in parallel examine prohibitions in Muslim legal texts (including the so-called Pact of ?‘Umar) of dhimmīs insulting the Prophet Muhammad or the Qur'an. This comparison will show that, while blasphemy was illegal and could be harshly sanctioned and there were lines that religious minorities must not cross, these lines were often not clearly delimited, and became the object of conflict and negotiation.     

Surviving Abuse: Shame,Anger, Forgiveness

The issue of forgiveness affects everyone at some time or another; whether young or old, male or female, Christian or not. For the survivor of abuse, the issue of forgiveness journeys with them profoundly influencing their life, their recovery, and even their faith. Surviving Abuse: Shame, Anger, Forgiveness is an attempt to develop a theology of forgiveness from the perspective of a survivor of abuse.     

Finding Freedom Abroad: Working with Conservative Christian Students in Study Abroad Programs

Conservative (fundamentalist, evangelical) Christian students present a general theological worldview that often correlates with significant anxiety. In a foreign setting, the anxiety of conservative students, removed from their supportive infrastructure, can be considerably heightened. This structure of thinking and emotion presents distinctive challenges and opportunities. Drawing upon my work as a clinician and as a religion professor who conducted study abroad programs, I make suggestions for working effectively with conservative Christian students in study abroad contexts. Suggestions include predeparture, in‐country, and post‐trip strategies. Specific examples of conversations with students are provided to illustrate the challenges and strategies. This essay is published alongside of seven other essays, including a response from John Barbour, comprising a special section of the journal (see Teaching Theology and Religion 18:1, January 2015).     

Jesus in Hollywood The Cinematic Jesus in a Christological and Contemporary Perspective

This article discusses what early Christian literary sources (Didascalia, the Apostolic Constitutions and Canons and John Chrysostom) say about the upbringing of children. It centres around three aspects:(1) the responsibility of parents to rear children in accordance with Christian ideals, including the responsibility to carry out the upbringing in daily life, (2) its goal and (3) its substance and methods. To put the ideals of the Christian texts in their wider cultural context, the article gives a brief outline of relevant aspects of the upbringing of children in the Greco-Roman world. The Christian sources seem to emphasise even more than pagan authors the need for moral formation, which is the ultimate goal of the upbringing, and argue that, in the end, the parents’ salvation depends on taking this task seriously. The texts reflect the ideal that it is mainly the parents themselves, and not nurses or other servants, who should carry out the Christian formation. Controlling the social lives of children and and leading them into a comprehensive life of piety are seen as significant. The Christian texts argue for a more extensive use of corporal punishment than the classical ideal of the bonus paterfamilias indicated.     

Depression for college students in a traditional Christian culture context: the role of attachment,spirituality and social support

The role of attachment, perceived social support, and perceived discrepancy from spiritual ideal were assessed in their association with depression in college students in a Christian culture environment. Participants (N?=?155) at a small Christian university completed the Center for Epidemiological Studies Depression Scale, the Experiences in Close Relationships questionnaire, and questions about satisfaction with social support and discrepancy of their spiritual well-being to an ideal spiritual well-being. Results showed that social support, insecure attachment and discrepancy from spiritual ideal were all significant predictors of depression. Attachment was found to moderate the association between perceived spiritual well-being and depression, with insecurely attached individuals more at risk for depression if they evaluate their spiritual development as lacking. Implications are discussed.