“Behold,I Make All Things New”

The theme of the 4th Assembly of the World Council of Churches in Uppsala in 1968 was “Behold, I make all things new.” God's great promise in Revelation precisely reflected the fears and hopes of the turbulent 1960s. This promise is realized in the experience of faith, and in this certainty, Christianity goes out to meet the great future of God in the world. The connection between this promised future and the advent of the new creation experienced by Christians was captured in Uppsala by the concept of “anticipation.” This article traces the impetus of the impulse of the Uppsala assembly through the World Student Conference in Finland in 1968 and the Conference on World Mission and Evangelism in Bangkok in 1973–73.     

“THE PEOPLE OF THIS COUNTRY HAVE HAD ENOUGH OF EXPERTS”: IN DEFENSE OF THE “ELITES” OF THE SCIENCE‐AND‐RELIGION DEBATE

This article takes a critical stance on John H. Evans's 2018 book, Morals Not Knowledge: Recasting the Contemporary U.S. Conflict between Religion and Science. Highlighting the significance of the book for the science‐and‐religion debate, particularly the book's emphasis on moral questions over knowledge claims revealed in social‐scientific studies of the American public, I also suggest that the distinction between the “elites” of the academic science‐and‐religion field and the religious “public” is insufficiently drawn. I argue that various nuances should be taken into account concerning the portrayal of “elites,” nuances which potentially change the way that “conflict” between science and religion is envisaged, as well as the function of the field. Similarly, I examine the ways in which the book construes science and religion as distinct knowledge systems, and I suggest that, from a theological perspective—relevant for much academic activity in science and religion—there is value in seeing science and religion in terms of a single knowledge system. This perspective may not address the public's interest in moral questions directly—important as they are—but nevertheless it fulfils the academic function of advancing the frontiers of human knowledge and self‐understanding.     

“Overlapping Memberships”: Interactive Multicultural Theory Meets Chalcedonian Christology

Chalcedonian Christology defines the relationship between the two natures of Christ as “truly God and truly human” but does not explain how the radically different natures interact with one another. Multicultural theory's model of interactive pluralism proposes that differences engage through “overlapping memberships.” Applying this model to the incarnation pushes beyond the limits of Chalcedon to suggest a Christology in which both immanence and transcendence mutually and equally constitute the one person of Christ.     

While We Wait: The Foolishness of Scarcity,the “Devalued Other,” and Pedagogies of “Becoming”

This article considers how Christian women leaders might, in the absence of global economic equality for women, reframe theological dialogue that affirms the work and worth of the “devalued other” – 21st‐century women living in economic insecurity – and to declare that Jesus' eschatological hope is in the feminization of abundance. The article engages the parable of the wise and foolish virgins as a messianic requirement to deconstruct the barriers that keep the devalued other from seeing her full potential and to challenge the foolishness of scarcity that has taken hold of the daughters of privilege. It seeks to engage an African feminist hermeneutic as the primary methodology and to craft an emerging pedagogy of “becoming” that speaks to the cosmic shift to strengthen the agency of women as we await the coming Parousia.     

“I Stand in the Middle of the Ocean”

The challenge of climate change for the South Pacific Island of Kiribati demands a 21st‐century missional vision to help respond effectively to the hopes and fears of islanders. This article employs a “coconut theology” embedded within an Indigenous knowledge thought‐system and the daily cultural experiences of the Kiribati people. Using coconut theology as a qualitative method, this study views climate songs as a source of primary data. The songs are collected and analyzed through a thematic approach. The findings demonstrate that songs play a critical role in the Kiribati people’s culture, keeping their voice alive and helping them make sense of their experiences of climate change. Based on the findings, the article argues that climate change songs embody critical theologies that could help the church embrace Indigenous imagination in its search for contextual relevance and effective response to climate change.     

“Equal access” without “establishing” religion: The necessity for assessing social perspective-taking skills and institutional atmosphere

We concur withMoshman (1990) that in public high schools there should be unimpeded religious freedom if an empirical assessment shows students have the proficiency to evaluate and freely choose religious systems and practices and to discern attempts by authorities to establish a religion. We differ with Moshman,however, regarding (a) the relative importance of a school's ethical, moral and political climate in influencing the exercise of free religious and political choice; (b) his focus on religious over political freedoms; (c) what kinds of proficiencies need to be assessed; (d) how to assess these proficiencies; (e) his claim that that the reasoning ability of high school and college students is similar; and (f) the manner in which decisions permitting religious clubs in high schools should be made. Reasoning proficiency must be assessed in high school, as well as post-high school, populations of students, teachers, and administrators using a social perspective-taking task with establishment of a religion content. A school's institutional atmosphere must be assessed.     

“SECOND-GUESSING”

Messages received from other social actors cannot always be taken at face value. When people have reason to question such messages, it is hypothesized that they engage in a cognitive process called “second-guessing,” wherein they reevaluate the literal interpretation of the message to determine its veridicality. Should they determine that it is not veridical, they generate an alternative, potentially more plausible interpretation. We assessed the frequency and importance of situations that might provoke reinterpretation of messages. Such situations were seen as occurring frequently and were of some importance. Social actors revealed sophisticated knowledge concerning the strengths and weaknesses of information obtained about people or events outside their direct experience. They also claimed to be able to “debias”such information, winnowing a “correct” interpretation from one judged to be “incorrect.” Preliminary data suggest that naive social actors are quite good at delecting scientifically documented sources of bias and making reasonable adjustments in their judgments to correct for those biases when plausibly present.     

The “New Cognitive Science of Religion” and Religious Pluralism

Abstract : The “new cognitive science of religion” (Lawson, McCauley, Boyer, Sperber, Tremlin, Pysiäinen, Hinde) finds that certain of the brian's “inference systems” press us to postulate gods or other supernatural agents where knowledge and control are lacking. In this article we explore the implications of this new “explanatory” appraoch for Christian theology, pluralism, and worship life.     

“SCIENCE,” “RELIGION,” AND “SCIENCE‐AND‐RELIGION” IN THE LATE OTTOMAN EMPIRE

Many intellectuals wrote texts on the relations between Islam and science in the nineteenth‐century Ottoman Empire. These texts not only addressed the massive social and cultural changes the Empire was going through, but responded to European authors’ claims about the extent to which Islam was compatible with the modern world. Focusing on several texts written in the second half of the nineteenth century by the influential Muslim Ottoman authors Namik Kemal, Ahmed Midhat, and ?emseddin Sami, this article shows the influence of these exigencies on arguments on Islam and science. In order to represent Islam as a respectable religion in harmony with science, these intellectuals defined a “pure Islam” that was a set of basic principles that could be found in the Qur'an. Rather than an embedded way of life, Islam in these texts was an objectified, delimitable entity that could be imagined as having relations with other entities, such as science.     

THE “NEGATIVE” AND “POSITIVE” ARGUMENTS OF MORAL MODERATES

According to Shelly Kagan, “ordinary” or “moderate” moralists must establish the existence of “options.” Kagan considers a “negative” and a “positive” argument, which he regards as the most promising means by which moral moderates might establish their position. He offers objections to both, and he concludes that the moderate position is indefensible. I argue that Kagan fails in his attempt to discredit the negative argument. I also argue that the positive argument is so implausible that Kagan's elaborate criticism of it is unnecessary. The positive argument is interesting nevertheless, because of why it cannot serve the moderate's purposes.     

“SECRET TESTS”

The current study was undertaken to develop a typology of “secret tests,”—that is, social strategies that people use to acquire knowledge about the state of their opposite-sex relationships. Furthermore, the influences of relationship type and respondent sex on strategy use were assessed. Both qualitative and quantitative methods were employed with data obtained from a total of 181 respondents. Findings suggest 14 basic categories of “secret tests” that comprise 7 cluster types in a two-dimensional spatial representation. Passive, active, and interactive strategy types were evident. Females reported more secret test strategies than did males, and people in opposite-sex relationships that were in transition from platonic to romantic reported more strategies than people in either platonic cross-sex or romantic cross-sex relationships. Differences were found as well in the type of secret test most likely to be employed as a function of respondent sex and relationship type.