Importance of School Health Education An Interview with Dean Joyce Hopp

Joyce W. Hopp is Dean of the School of Allied Health Professions at Lorna Linda University. Program development in response to market demands is her forté Dr. Hopp is also a Professor of Health Promotion and Education in the School of Public Health at Loma Linda University, a position she has held for 30 years.

Dr. Hopp began her career in healthcare as a nurse. Her primary interest is health education in Seventh-day Adventist educational institutions. The interview addresses her educational progression to a Ph.D., her experience in training healthcare professionals, and her philosophy of Christian education. Also included are her suggestions for future research in Christian health education.     

On the Christian in Christian bioethics.

What is Christian about Christian bioethics? And is an authentically Christian bioethics a practical possibility in the world in which we find ourselves? In my essay I argue that personhood and the personal are so fundamental to the Christian understanding of our humanity that body, soul, and spirit are probably best understood as the components of a triune (as opposed to dual) aspect theory of personhood. To confess to a Christian bioethics is to admit that Christians cannot pretend fully to understand either cures or their meaning. However effective and "knowledge-based" contemporary medical interventions are, a Christian must humbly and honestly confess a lack of complete knowledge on both levels. At the same time, a Christian bioethicist must express a total personal commitment to Christian Faith.     

The First Church of Christ, Pragmatist: Christian Science and Responsible Optimism

A common criticism of Christian Science is that it is neither Christian nor scientific. American psychologist and philosopher William James would not, I believe, share this view, even though he does make critical comments about Christian Science's orginator and her dogmatic followers. Following a suggestion of James, I distinguish two types of critical inquiry into Christian Science-outsider criticism and insider criticism-and show that the latter yields the better results. A pragmatic version of Christian Science can be offered that is distinct both from the myopic critics who malign it and from the dogmatic followers who recklessly adhere to it.     

A provocation to mission: Constance Padwick's study of Muslim devotion

This article offers an examination of the work of Constance Padwick (1886–1968), who served as a ‘literature missionary’ with the Church Missionary Society and the International Missionary Council in Egypt and Palestine in the first half of the twentieth century. Through a study of Padwick's life-long engagement with popular Muslim devotional prayers, the article demonstrates how she was inspired to use language, devotion and liturgy to call for a richer, bolder and deeper Christian presence in the Muslim world. Formed by the prevailing Evangelical tradition of the epoch, Padwick was drawn to Islam's mystical tradition. Her commitment to teasing out underlying similarities between the two traditions influenced the theology of mission that she developed, as her study of Muslim devotions led her to encourage a greater emphasis on the contribution that Arabic Christian devotional literature could make to Protestant missions in the Muslim world. In addition to shaping a specific missiological approach, the experience of Islamic popular piety led her to exhort her colleagues to cooperate more closely with the Eastern churches in order to build up and strengthen the ancient Christian presence in the Arab world.     

MARGARET THATCHER'S CHRISTIAN FAITH: A Case Study in Political Theology

Throughout the 1980s Margaret Thatcher dominated British and global politics. At the same time she maintained an active Christian faith, which she understood as shaping and informing her political choices and policies. In this article I argue that we can construct from Thatcher's key speeches, her memoirs, and her book on public policy a cultural “theo‐political” identity which guided her political decisions. Thatcher's identity was as an Anglo‐Saxon Nonconformist. This consisted of her belief in values such as thrift and hard work, care for the family and local neighbor, and charitable generosity; her belief in the renewal of the national British Christian spirit; and her notion of morality as the opportunity for free choice. Without a recognition of the centrality of her theo‐political identity, it is difficult to understand the values and beliefs which were central to her political life. The methodological issues raised by the construction of this theo‐political identity are examined in this article. The aim of the proposed methodology is to develop theological insights into a political phenomenon like Thatcher rather than make policy judgments or recommendations.     

Mary and femininity: A psychological critique

This essay uses Freud to interpret the symbolism and theology of Mary in modern Catholicism. In her role as the mother of believers, Mary functions to place the Christian in the position of a child who receives illusory gratification from the mother. In her role as model for Christians to emulate, Mary functions to place the Christian in the position of receptivity and dependence which Freud associated with femininity. Reinterpreting Freud from a feminist perspective, I suggest that the kind of femininity Mary represents serves to perpetuate patriachal social structures and to inhibit full psychological maturity.     

A narrative of my passion: Discovering spiritual gifts through a journey of physical illness

This essay is a reflection on the various insights gleamed from a physical illness. The author reflects upon her experiences, in light of the religious, theological, and spiritual perspectives of her Christian faith.     

WISING UP: THE EVOLUTION OF NATURAL THEOLOGY

Abstract This essay is in response to Professor Celia Deane‐Drummond's 2012 Boyle lectures. The first part calls attention to the value and significance of her “sophianic theo‐drama hypothesis” for the contemporary engagement between Christian theology and evolutionary science. In a sense, her proposal itself is a religious “adaptation” to changes within an international, interdisciplinary academic environment. The second part of the essay explores the rapidly shrinking “niche” of Christian natural theology and briefly summarizes an alternative set of hypotheses from the biocultural sciences of religion.     

Abused Conservative Christian Wives: Treatment Considerations for Practitioners

Through narrative, the authors explore the faith‐based challenges of a physically and emotionally abused Conservative Christian wife to illustrate her ideological assessment of agency in a violent marriage and her concerns about the religious consequences of escape. To offset religious teachings that obstruct the safety and self‐assertion of abused Conservative Christian wives, the authors offer practitioners practical, idiomatic recommendations through which clients can reassess the limitations of common religious schemas, including conceptions of wifely submission, marital permanence, infinite forgiveness, and pious suffering. The religious community's responses to abused wives, particularly those of the clergy, are also discussed.     

Evelyn Underhill (1875–1941): mysticism and worship

This article focuses on some themes in the work of Evelyn Underhill (1875–1941). It is now over a century since she began work on the first version of Mysticism (1911). She was a pioneer not only in the study she undertook for this book, but in the specifically Christian theology she was bold enough to work out from it, with Christ in person the paradigm mystic. The Latin Mass of her day she deemed both as recapitulating Christ's own experience, as well as re-presenting the stability and growth of his ‘Body’ present at the Eucharist. Once recommitted to the Church of England in 1921, at a time of liturgical revision and in a deeply troubled political era, her concentration on Christ's sacrifice led her to embrace pacifism as the world lurched towards World War II. Her theological work, summed up in her final major book Worship (1936), reveals her continuing preoccupation with the question of how Christology integrates with liturgy, and therefore with the living of a distinctively Christian life.     

BELIEFS OF A CHRISTIAN MINISTER IN LIGHT OF CONTEMPORARY SCIENCE

Abstract. This paper states the author's understanding of the doctrines of the Christian faith in the light of her scientific background and her interpretation of current evolutionary, neuropsychologi–cal, and other scientific theories. It contains the actual ordination vows and her response to them, based upon an outline of questions suggested by the United Church of Christ.     

Deliberating death

Utilizing a particular case study of a woman attempting to come to terms with her death, this article explores the difficult metaphors of death present within the Christian tradition. Tracing a Christian understanding of death back to the work of Augustine, the case study is utilized to highlight the difficulties presented by past and present theology embracing ideas of punishment within death. Following the trajectory of the case study, alternative understandings of death present in recent Christian theology and within Native American spirituality are presented in an attempt to find room for a fuller meaning of death post-reconciliation, but premortem.     

A NINETEENTH-CENTURY IRASian: SARAH ALDEN BRADFORD RIPLEY

Abstract. Almost entirely self-educated, Sarah Alden Bradford Ripley (1793–1867) combined wide-ranging personal studies with the daily responsibilities of a New England minister's wife, mother, and teacher in her husband's boarding school. As she struggled to reconcile the conventional Unitarian Christian beliefs of her time with her own life experience and with the discoveries of advancing science, her childhood faith gave way to skepticism. Gradually she was able to integrate her understanding of nature, science, philosophy, and religion into a mature faith. She would have welcomed the companionship and support of IRAS if it had existed in her day.     

Hope Against Hope in Cancer at the End of Life

Hope has many facets to it in the context of cancer. This article outlines an instrumental case study for a patient with aggressive lymphoma who rapidly deteriorated to the point of dying. How her and her family’s hope was managed is outlined here from various perspectives. Interviews were carried out with the patient’s family, medical consultant-in-charge (attending physician) and nurses caring for her at the end of life. The findings outline the transition from hope for cure to hope for a good death and the role that the patient and family’s Christian hope played in this. Religiosity and spirituality of hope in terms of Christian hope is explored from the theological perspective. Practical aspects of care in the face of changing hope are discussed. Conclusions are drawn about reframing hope in a changing clinical situation with reference to theories of hope. The importance of acknowledging hope, coping, spirituality and religiosity, especially at end of life, is emphasised.     

Theology at the Freak Show: St Uncumber and the Discourse of Liberation

Abstract

Christian theology can begin to contemplate release or escape from a gendered theological hierarchy which has been mapped onto the cultural view of gender normativity by following the ancient saintly pattern of St Uncumber's tradition. St Uncumber responds to the call to difference by retaining her anomalous sexual characteristics —as the bearded lady. And tradition, by making of her a liberator, opens up the possibility of configuring her as a liberator from the imprisonment of biological essentialisms or normative sex gender.     

Christianity and the Shadow Side of Human Experience

Pastoral Psychology - In Jungian theory, every human being, including the Christian believer, has a shadow side to his or her personality. The shadow, then, like it or not, is a part of our common...     

To the Apple of God's Eye: Christian Zionist Travel to Israel

This article examines a case of travel to Israel which might further complicate the already blurry line between tourism and pilgrimage: evangelical, Christian Zionist visits to Israel. The Israeli Ministry of Tourism estimates that evangelical Christians account for one third of American visitors to Israel. My research investigates how Christian Zionist travel to Israel is both ‘touristic’ and ‘pilgrimage-like’ and how this case can serve to question some thinking about pilgrimage. Finally, I offer yet another definition of what constitutes pilgrimage, which avoids at least some of the particular hazards. A primary goal of the research is to provide more empirical data and deeper analysis for our understanding of Christian Zionist travel to Israel and thus to contribute additional nuance to discussions of pilgrimage and tourism more generally.     

Design and the digital Bible: persuasive technology and religious reading

This article analyses two ‘digital Bibles’, products that allow the user to engage with the Bible through the screen and speakers of his/her mobile phone, tablet or computer. Both products, ‘YouVersion’ and ‘GloBible’, have been created by Evangelical Christian companies. I argue that both are designed to train the user in traditional Evangelical Christian understandings of the work of reading. Digital media offer new opportunities to guide and influence the user, and this article applies the concepts of ‘persuasive technologies’ and ‘procedural rhetoric’ to analyse the design intentions of the two digital Bibles. This approach helps us to appreciate the significance of the material form of a sacred text as a vehicle for religious socialisation and raises important questions about the potential for digital media to re-shape traditional relationships of power in Evangelical Christian communities.     

Revitalizing interpretations of Ephesians 5∶22

This article examines the ways in which the problem passage, Ephesians 5:22, has been interpreted and the way hierarchical interpretations have led to a domination/submission pattern of relationships between men and women. The author describes interpreters of the problem passage as belonging to three main groups: Rejectors, Receivers, and Revitalizers. The author puts forward the view that revitalizing interpretations exist among both Christian feminist interpreters and evangelical Christian circles. Pastoral counselors need to be familiar with revitalizing interpretations of both groups because clients will be more receptive to the invitation to re-examine their understandings of a text such as Eph. 5:22 if they are offered interpretations derived from people who also share their theological underpinnings. Such an approach affirms the liberating voices within a woman's spiritual heritage as a resource and does not put her into a position of having to abandon her tradition.     

Mary Astell’s theory of spiritual friendship

Mary Astell’s theory of friendship has been interpreted either as a version of Aristotelian virtue friendship, or as aligned with a Christian and Platonist tradition. In this paper, I argue that Astell’s theory of friendship is determinedly anti-Aristotelian; it is a theory of spiritual friendship offered as an alternative to Aristotelian virtue friendship. By grounding her conception of friendship in a Christian–Platonist metaphysics, I show that Astell rejects the Aristotelian criteria of reciprocity and partiality as essential features of the friendship bond and that she develops a theory of friendship that is neither reciprocal nor partial. Further, I argue that Astell’s theory of friendship advances her feminist aims by providing a justification for female–female spiritual bonds in contradistinction to female–male marriage bonds. Astell argues that the female–female bond of spiritual friendship is sanctioned by God, and is, therefore, a divinely authorized alternative to the male–female bond of marriage. Through her theory of spiritual friendship, Astell marks out a central place for female–female bonds and provides women with a justification for resisting marriage.