A Comparison of Christians’ Concepts of Jesus Christ and God

In the god concept literature, little research has been conducted on how people think about and relate specifically to Jesus Christ. This study addresses the extent to which Christians distinguish between Jesus and God in terms of their concepts of Jesus and God, the pathways they use to connect with Jesus and God, and the benefits they seek and receive from Jesus and God. The study also tests whether participants’ concepts of Jesus have unique predictive power for psychological, social, and spiritual criterion variables after controlling for their concepts of God. The sample includes 165 college students and 107 church attendees who self-identified as Christians. Results indicate that although most participants view Jesus and God as being similar to each other, they perceive Jesus to be warmer but less transcendent and stern than God. Including participants’ concepts of Jesus in hierarchical multiple regressions accounted for significant additional variance after controlling for their concepts of God in predicting participants’ negative affect, social justice attitudes, spiritual emotions, and Christian orthodoxy. Participants generally used various pathways more to connect with God than with Jesus, and they reported seeking and receiving many benefits more from God than from Jesus. These results suggest that future research on god concepts among Christians ought to include separate measures of Jesus concepts and God concepts.     

The Jerusalem of Jesus: space and Pentecostal-evangelical branding in Orlando’s Holy Land Experience and Eureka Spring’s Holy Land Tour

Jerusalem, Israel, holds a special place as a holy pilgrimage destination for devotees of Christianity and other religions, although travel to the holy sites of Jerusalem is costly and can be difficult for many. For evangelical Protestants (and especially Pentecostals), the significance of Jerusalem – as the place where Christ the Messiah lived and accomplished his works – can be mobilised and channelled (decentralised) by creating sites which participate in the spiritual ‘power’ of Jesus Christ. Spiritual ‘power’ in this sense is not dependent on recorded miracles or canonisation by a central religious authority, but in the creation of spaces which through various strategies effectively evoke for their Protestant consumers the ‘authenticity’ of Jesus’ Jerusalem, and thus the ‘power’ and ‘reality’ of Christ. This paper examines the spatial strategies and branding of two such sites, the Holy Land Experience (Orland, Florida) and the Holy Land Tour (Eureka Springs, Arkansas).     

Kierkegaard and the problem of special relationships: Ferreira, Krishek and the ‘God filter’

Kierkegaard??s Works of Love has often been accused of being unable to deal adequately with ??special relationships??. This debate has re-emerged in a fresh form in a recent disagreement in the secondary literature between M. Jamie Ferreira and Sharon Krishek. Krishek charges Ferreira with failing to acknowledge some important conflicts in Kierkegaard??s account of preferential love. In this article, I argue that some key passages are indeed insufficiently addressed in Ferreira??s account. Yet ultimately, I argue, Krishek ends up condemning the Kierkegaard of Works of Love unfairly. As a solution to Krishek??s concerns, I present a defence of Kierkegaard??s position centred round the image of God as a ??filter?? through which our loves must pass. Also, while acknowledging that Krishek raises some important questions for Ferreira??s account, I outline a possible response, based in part on Kierkegaard??s idea that neighbour love is only a ??sketch?? until brought to fruition in any given manifestation of concrete love. Ultimately, I claim, Kierkegaard??s position in Works of Love can indeed be defended from Krishek??s critique.     

Pascal’s Wager and the Nature of God

This paper argues that Pascal’s formulation of his famous wager argument licenses an inference about God's nature that ultimately vitiates the claim that wagering for God is in one’s rational self-interest. Specifically, it is argued that if we accept Pascal’s premises, then we can infer that the god for whom Pascal encourages us to wager is irrational. But if God is irrational, then the prudentially rational course of action is to refrain from wagering for him.     

John Prine’s Images of God and Male Melancholia: Terror,Forgiveness, and the Persistence of Desire

Examines the God-representations of the country-folk singer John Prine in the light of psychological theory about male melancholia, drawing from Donald Capps and Erik H. Erikson. Describes the manner in which songwriting serves as a therapeutic enterprise to express and interpret melancholia in Prine's lyrics, especially in the songs "Saddle in the Rain" and "Fish and Whistle." At times these images evoke terror and at other times they humorously erase the authority divide between the divine and the human, suggesting that God may even need to be forgiven. Describing how melancholia is rooted in the man's experience with mother, this article interprets Prine's image of God in light of the need for sustenance, acknowledgement, and care.

“God is the creator of all life and the energy of this world”: German intersex Christians’ reflection on the image of God and being created in God’s image

ABSTRACT

Intersex individuals are often told they are not human beings because they do not neatly fit into the categories of “female” and “male.” Many are made to feel like monsters. Christianity enforces this model of sexual dimorphism with the notion that to be a human being means to be created clearly “female” or clearly “male” in the image of God. This paper draws on interviews with German intersex Christians to explore their diverse images of God and what it means to be created in God’s image with the goal of creating new “conditions of possibility” that represent the full range of human sex/gender.     

When sex doesn’t sell to men: mortality salience,disgust and the appeal of products and advertisements featuring sexualized women

Although men typically hold favorable views of advertisements featuring female sexuality, from a Terror Management Theory perspective, this should be less the case when thoughts of human mortality are salient. Two experiments conducted in South Korea supported this hypothesis across a variety of products (e.g., perfume and vodka). Men became more negative towards advertisements featuring female sexuality, and had reduced purchase intentions for those products, after thinking about their own mortality. Study 2 found that these effects were mediated by heightened disgust. Mortality thoughts did not impact women in either study. These findings uniquely demonstrate that thoughts of death interact with female sex-appeal to influence men’s consumer choices, and that disgust mediates these processes. Implications for the role of emotion, and cultural differences, in terror management, for attitudes toward female sexuality, and for marketing strategies are discussed.     

“God Smites You!”: Atheists’ Experiences of Stigma,Identity Politics,and Queerness*

Existing research on Atheists is sparse. The lived experiences of Atheists have been ignored almost entirely. Triangulating from autoethnographic materials and life-history interviews, this project documents the ways that Atheist individuals understand the stigmas attributed to them and their responses to it. Some of the behaviors are framed as “techniques of information control” such as “compartmentalizing” and “passing.” Others are framed as “Identity Politics.” Techniques of information control and identity politics may serve to impede efforts toward effective activism on behalf of Atheists. Taken from an alternative perspective, Atheism is deconstructed as a form of “queerness” in relation to religion.     

Hartshorne’s Dipolar Theism and the Mystery of God

Anselm said that God is that than which nothing greater can be conceived, but he believed that it followed that God is greater than can be conceived. The second formula—essential to sound theology—points to the mystery of God. The usual way of preserving divine mystery is the via negativa, as one finds in Aquinas. I formalize Hartshorne’s central argument against negative theology in the simplest modal system T. I end with a defense of Hartshorne’s way of preserving the mystery of God, which he locates in the actuality of God rather than in the divine existence or essence. This paper was delivered during the APA Pacific 2007 Mini-Conference on Models of God.     

Girls’ perceptions of their mothers at work and home: Warm does not mean weak

Upper elementary school girls were surveyed about their mothers’ and fathers’ warmth, competence, and agency at home and how they imagine their parents at work. Mothers’ warmth at home was positively correlated with perceived competence and agency both at home and at work. Differences between daughters’ perceptions of their mothers and fathers at work are discussed.     

Overvaluation and undervaluation of women job applicants: How general are the vagaries of sex bias?

Using a realistic managerial task, 288 college students evaluated a man or woman who was applying for a male sex-typed job: stockbroker or football photographer. Applicants were either demonstrably skilled or unknown in ability. Contrary to expectations, skilled women were not overvalued when compared with similarly skilled men. Additionally, women with inadequate information about their ability were not undervalued compared with men. No differences attributable to applicant sex were obtained. Ability information significantly improved ratings of stockbroker applicants, but did not effect football photographer applicants. The generality of prior overvaluation findings obtained by Heilman, Martell, and Simon (1988) is reexamined.     

King,David P.: God’s Internationalists: World Vision and the Age of Evangelical Humanitarianism

Review of Religious Research -     

Incommensurability,incomparability, and God’s choice of a world

Anselmian theism holds that there necessarily exists a being, God, who is essentially unsurpassable in power, knowledge, goodness, and wisdom. This being is also understood to be the creator and sustainer of all that is. In contemporary analytic philosophy of religion, this role is generally understood as follows: God surveys the array of possible worlds, and in his wisdom selects exactly one for actualization, based on its axiological properties. In this paper, I discuss an under-appreciated challenge for this account of the Anselmian God’s selection of a world. In particular, I urge that there are failures of comparability between various possible worlds, and I argue that, given certain assumptions, these failures threaten the rationality of God’s choice of a world. To the extent that rationality is deemed necessary for unsurpassability, this result also challenges the core Anselmian notion that God is an unsurpassable being.     

God meets Satan’s Apple: the paradox of creation

It is now the majority view amongst philosophers and theologians that any world could have been better. This places the choice of which world to create into an especially challenging class of decision problems: those that are discontinuous in the limit. I argue that combining some weak, plausible norms governing this type of problem with a creator who has the attributes of the god of classical theism results in a paradox: no world is possible. After exploring some ways out of the paradox, I conclude that the classical theist should accept Marilyn Adams’s view that no norms (of morality or of rationality) apply to gods.     

Social representations associated with men and women drivers among French adolescents and adults. Effects of the perceiver’s age,sex, and socioeconomic status

The aim of this study was to investigate the specific contents of the social representations (SR) associated with men and women drivers and examine the effects of the social insertions of individuals (i.e., age, sex and socio-economic status) on the content and structure of these SR. A preliminary study with 414 French participants identified thematic content associated with men and women drivers using the verbal association method. Based on these themes, 833 French participants, equally distributed by age group (from 12 to 50 years-old and over), sex and socioeconomic status (SES), were asked to answer a questionnaire on men (N = 422) or women (N = 411) drivers. The results show that each of these SR is organized around three factors: incompetence, prudence and lack of self-control for women drivers; carelessness, skills and self-control for men drivers. In-group favoritism bias can be noted in both groups as male participants, more than female ones, rated men drivers as having self-control and women drivers as lacking self-control, whereas female participants, more than male ones, perceived men drivers as careless and women drivers as prudent. Despite this phenomenon, more male respondents than female ones in all age groups seemed to believe that women are not competent at driving, whereas both sexes seem to agree that men have good driving skills. Among most age groups, three characteristics associated with men drivers (confidence, speed and pleasure of driving) and four characteristics associated with female drivers (caution, civil, compliance with rules and vigilance) emerged as central in the SR. The SR associated with men drivers appeared to be stable and shared across age groups, whereas the SR associated with women drivers appeared more mixed, heterogeneous and unstable with age. Female participants with higher SES consider women drivers as more incompetent, less prudent and more lacking self-control than female participants with lower SES.     

Concerning the Preservation of God’s Omnipotence

Numerous examples have been offered that purportedly show that God cannot be omnipotent. I argue that a common response to such examples (i.e., that failure to do the impossible does not indicate a lack of power) does not preserve God’s omnipotence in the face of some of these examples. I consider another possible strategy for preserving God’s omnipotence in the face of these examples and find it wanting.

Love,Power and Consistency: Scotus’ Doctrines of God’s Power,Contingent Creation,Induction and Natural Law

I first examine John Duns Scotus’ view of contingency, pure possibility, and created possibilities, and his version of the celebrated distinction between ordained and absolute power. Scotus’ views on ethical natural law and his account of induction are characterised, and their dependence on the preceding doctrines detailed. I argue that there is an inconsistency in his treatments of the problem of induction and ethical natural law. Both proceed with God’s contingently willed creation of a given order of laws, which can be revoked and replaced with a new order of laws. In the case of ethical natural law God promulgated the Decalogue, for example; in the case of nature, there are physical laws that can be known by induction. Scotus exalts the freedom of God and the mutability of ethical natural law in order to explain exceptions to it disclosed by revelation (for example, the Old Testament command to Abraham to kill Isaac). Yet he treats ethical natural laws as (mostly) not universal and immutable. In contrast, he holds that we can arrive at knowledge of the universal and immutable laws of nature, except for those regularities that result from free will. Finally, I present several ways of characterising this tension between Scotus’ doctrines.     

Playing God in Frankenstein’s Footsteps: Synthetic Biology and the Meaning of Life

The emergent new science of synthetic biology is challenging entrenched distinctions between, amongst others, life and non-life, the natural and the artificial, the evolved and the designed, and even the material and the informational. Whenever such culturally sanctioned boundaries are breached, researchers are inevitably accused of playing God or treading in Frankenstein’s footsteps. Bioethicists, theologians and editors of scientific journals feel obliged to provide an authoritative answer to the ambiguous question of the ‘meaning’ of life, both as a scientific definition and as an explication with wider existential connotations. This article analyses the arguments mooted in the emerging societal debates on synthetic biology and the way its practitioners respond to criticism, mostly by assuming a defiant posture or professing humility. It explores the relationship between the ‘playing God’ theme and the Frankenstein motif and examines the doctrinal status of the ‘playing God’ argument. One particularly interesting finding is that liberal theologians generally deny the religious character of the ‘playing God’ argument—a response which fits in with the curious fact that this argument is used mainly by secular organizations. Synthetic biology, it is therefore maintained, does not offend so much the God of the Bible as a deified Nature. While syntheses of artificial life forms cause some vague uneasiness that life may lose its special meaning, most concerns turn out to be narrowly anthropocentric. As long as synthetic biology creates only new microbial life and does not directly affect human life, it will in all likelihood be considered acceptable.