The Sharing Dilemma: Joining Cooperative Groups and Sharing Resources as a Means of Coping with Environmental Risk

The “social insurance” hypothesis posits that individuals join cooperative groups and share resources in order to reduce environmental risk. Despite its significance for explaining cooperative groups' formation, in small‐scale and in developing societies, the hypothesis has been subjected to little experimental testing. The present research is designed to examine the relative weight of the motivation for social insurance compared with other psychological motivations for sharing risk. We conducted two studies to test the tendency to share risk under different risk conditions and for groups of different sizes. A third experiment extends the risk‐sharing research to situations involving losses instead of gains. The findings of the first two studies lend strong support to the risk‐sharing hypothesis in the gain domain. For the loss domain, the results of the third experiment demonstrate an intriguing shift from strong reluctance to join groups under lower risk, to ubiquitous readiness to join groups under higher risk. We discuss these results in light of prospect theory and decisions from experience. Copyright © 2014 John Wiley & Sons, Ltd.     

The Heart of the Reformation Faith

Abstract: This historical and theological study of Reformation theologians, principally Martin Luther and John Calvin, examines three dimensions of faith: (1) faith as belief; (2) faith as trust; and (3) faith as the indwelling presence of Christ. To the question, “how does faith justify?,” the answer is found in the third, the indwelling of Christ, wherein the justness of Christ is present in the sinful person.     

论信、信念、信仰、宗教信仰的特征及意义

“信”植根于人性之中并且是人之生存、思考和行动的基础。研究信、信念、信仰、宗教信仰的含义、特点及其相互关系具有重要的理论意义和现实意义。信仰作为一种具有超越性的人生终极价值,在很大程度上是和宗教观念联系在一起的。宗教信仰具有个体性、选择性、神圣性等特征。信仰(包括宗教信仰)对人生的重大影响主要表现在:为人生提供终极的基础;为人们提供价值体系中的“应当的应当”;对道德进行聚合和圣化;给人生带来无限的希望;使人生获得真正的自由。     

The Justice of Faith

This essay proposes an alternative interpretation of Saint Paul's notion of justification by faith in his letters to the Philippians and to the Galatians. Justification is replaced with justice in the famous formula, and an erotic meaning of faith is emphasized in place of trust or weakly held knowledge. Eros and justice come together in Paul's use of nuptial imagery to describe his relation to Christ. Justice is communion, the sharing of all things. Faith is just because it is open to this communion.     

The Logic of Faith

Faith, though considered by many as desirable, is notoriously difficult to define. 'Faith' may mean that a person has appropriate self-esteem, or confidence based upon a rational assessment of capabilities, potential, etc. But we also think it desirable that a person should have a kind of confidence about the value of living that is not at all based on any kind of propositional truth. In this article I will consider the meaning of faith, particularly of the latter kind, with reference to: (1) meanings of faith; (2) forms of language, since the language of religious belief expresses some kind of evaluation or attitude; and (3) criteria of appropriateness. There is nothing particularly virtuous in believing what evidence assures us on other grounds to be the case. If faith were taken as a disposition to believe things to be true without any evidence, it would be a vice. Faith is a virtue in the sense of being able and willing to make loving and trustful investments in the world, to formulate appropriate pictures of it, adopt certain attitudes towards it, and evaluate it in certain ways.     

The Apostolic Faith Mission

The Apostolic Faith Mission (AFM) is a classical Pentecostal church born in May 1908, influenced by the April 1906 Azusa Street Revival in Los Angeles. It was also born two years before the Edinburgh World Missionary Conference. Between then and now, the AFM followed a lone mission and evangelism journey outside the World Missionary conferences and the conferences on World Mission and Evangelism. Although the AFM grew from South Africa to six continents, its growth was encumbered by racist and colonial perspectives of mission and evangelism. Its first wave of missions was led by Indigenous South Africans at the Revival in Doornfontein and those from the neighbouring countries who worked in mines in South Africa. The second wave included organized missions by white South Africans, who unfortunately had to pull back from Southern African countries because of intensified struggles for liberation. The third wave was by local congregations that formed hubs for missions to specific countries (India and Pakistan). The fourth wave was by Zimbabweans who left their country because of difficult economic conditions. The isolation of the black churches in South Africa based on the influence of apartheid policies allowed black members to develop their own local ecumenical perspectives, which enabled them to have a broader understanding of mission and evangelism. This helped the church to move into the ecumenical world following the unity of the church.     

The Christian Faith in an Inter‐Faith Context

Abstract :  In developing a Christian Theology of the World Religions, this article makes the following claims: (1) the central issue is Christology including the all‐sufficiency of Christ's work to accomplish salvation for all; (2) by distinguishing between general and special revelation, Christians can confirm that God has witnesses among all the world's religions; (3) Christianity ought to continue to live out of its missionary impulse, to proclaim the gospel of salvation, and to provide an apologetic defense of its truth claims; (4) Christian clergy should approach inter‐faith settings with extensive knowledge of the world's religions; (5) and seminaries should revamp their curricula to teach a truly Christian theology of World Religions.     

信的意义

信是重要的,但我们也不能把信强调过分。后,马丁路得改教,提出“因信称义“的道理来调上帝的恩典。这一个强调十分重要,因为上帝法就有功劳、有了功劳,上帝就要称他为义。 因为保罗说:“我们得救是本乎恩,也因着信。(弗2:8)所以“因信称义”不是我们信仰的全部,我们不能强调信而把上帝的恩撇在脑后抨击天主教,“因信称义”就成了新旧两教的分水岭。近年天主教与新教的信义宗在“因信称义”的问题上达成了协议。协议书十分强调的恩是第一位的,其次才是人的信。如果我们强调信过了度,我们就会蹈犹太人的覆辙。犹太人认为人可以靠行津法称义,因为行了津现在我们如果撇下上帝的恩不说,过分强调因信称义,就会把人的信变成一种功劳,在上帝面前换取称义。这是极端错误的。     

信仰的自由度

编者按: 　　这篇调查指出,“总计有85.04%的无神论者能够宽容他人信仰某种宗教.“并且“文化程度越高,对宗教信仰的宽容度越大.“这个结论值得各方面人士体味!……