Connections:

Network analysis techniques were utilized to corn- Dare the dace of the church in the lives of resoondents from three Jmifafne rCenatth 'coolincg. rAeg bartiieofn sd:e bslaccrki~ Btiaopnot ifs te, aEc R icscoonpgare'lgiaanti,o ann di sP porloisvhid Redo.- Differences were found both'in network structiresand in the subjective experience of the churches as reported by respondents. Irnplications for theological education and congregational work are suggested, with approaches tailored to each type of congregation.     

Loose Connections and Liberal Theology: Blurring the Boundaries in Two Church‐Based Communities of Spiritual Practice

We used a mixed methods approach—including ethnographic fieldwork, interviews, and a survey—to study two innovative Christian contemplative worship services housed in a mainline Protestant congregation in a midwestern city. These services employed boundary‐blurring practices designed to attract the “de‐churched”—those who had been involved in a Christian congregation in the past but who had at some point disengaged from organized religion. Though attracting some formerly de‐churched participants, these services were far more successful in attracting several other constituencies united by their liberal theology and by a preference for loose connections. We argue that these worship services are best understood as thriving communities of sustained spiritual practice where contemplative rituals sacralize both theistic and extra‐theistic, Christian and non‐Christian, symbols and beliefs.     

Psychoanalysis: The Sacred and the Profane

Colleagues from a variety of perspectives have written about the propensity to enshrine psychoanalytic theory. The meaning of the word “enshrine” is to cherish as sacred an idea or philosophy and protect it from change. In other words, the way we view psychoanalysis, our theories of mind and technique, become holy writ and we have divided the world of theory into the sacred and the profane. This is the kiss of death for theory, which must constantly evolve and change, but comforting for the analyst who believes he is on the side of the right, the sacred. In this paper I will discuss how our propensity to enshrine theory has had a debilitating effect on the development of psychoanalysis and, in particular, as a treatment for the most vulnerable people who seek our help. I also address the idea that movement away from enshrined positions allows us to construct different versions of reality. In this context, the notion of “action at a distance” is presented along with the attendant idea of psychoanalytic entanglement.     

The Varieties of Sacred Experience: Finding the Sacred in a Secular Grove

This paper contends that the social scientific study of religion has long labored under a chafing constraint and a misleading premise. It suggests that our primary focus should be on the sacred, and that religion is just one among many possible sources of the sacred. Defining religion "substantively" but the sacred "functionally" helps toresolve a long-standing tension in the field. Broadened conceptions of the sacred and of "sacralization" help to defuse the conflict among the two very different versions of secularization theory: the "all-or-nothing" versus the "middle range." Meanwhile, a conceptual typology of the sacred pivots around the intersections of two distinctions (compensatory vs. confirmatory and marginal vs. institutional). This generatesfour distinct scenarios: the sacred as integrative, the sacred as quest, the sacred as collectivity, and the sacred as counter-culture. The paper concludes with three admonitions for research in the area.     

Sacred texts

It seems indisputable that the way we define and classify texts influences the way we read texts. My concern is to develop methods for reading and understanding texts that are influenced by distinctions between the secular and the sacred, and then draw out some preliminary implications of these methods and distinctions for relationships between church and state in liberal democracies. Distinctions between sacred and secular texts can be tracked with the conjecture that a full textual reading of a sacred text requires a kind of interior commitment. I develop the conjecture, and then argue that this requirement increases the distance between scepticism and religious belief. The upshot of such distinctions and implications is that we cannot read sacred texts as sacred while maintaining the secular consciousness that defines liberal democracies. Acknowledging these textual differences between religion and politics lays to rest, permanently, the popular creed of exceptionalism, the belief that secular patterns of thought, grounded in compromise and toleration, can scan and comprehend religious beliefs from some impartial perspective.     

Beyond Reductionism: Reinventing the Sacred

We have lived under the hegemony of the reductionistic scientific worldview since Galileo, Newton, and Laplace. In this view, the universe is meaningless, as Stephen Weinberg famously said, and organisms and a court of law are “nothing but” particles in morion. This scientific view is inadequate. Physicists are beginning to abandon reductionism in favor of emergence. Emergence, both epistemological and ontological, embraces the emergence of life and of agency. With agency comes meaning, value, and doing, beyond mere happenings. More organisms are conscious. None of this violates any laws of physics, but it cannot be reduced to physics. Emergence is real, and the tiger chasing the gazelle are real parts of the real universe. We live, therefore, in an emergent universe. This emergence often is entirely unpredictable beforehand, from the evolution of novel functionalities in organisms to the evolution of the economy and human history. We are surrounded on all sides by a creativity that cannot even be prestated. Thus we have the first glimmerings of a new scientific worldview, beyond reductionism. In our universe emergence is real, and there is ceaseless, stunning creativity that has given rise to our biosphere, our humanity, and our history. We are partial co-creators of this emergent creativity. It is our choice whether we use the God word. I believe it is wise to do so. God can be our shared name for the true creativity in the natural universe. Such a view invites a new sense of the sacred, as those aspects of the creativity in the universe that we deem worthy of holding sacred. We are not logically forced to this view. Yet a global civilization, hopefully persistently diverse and creative, is emerging. I believe we need a shared view of God, a fully natural God, to orient our lives. We need a shared view of the sacred that is open to slow evolution, because rigidity in our view of the sacred violates how our most precious values evolve and invites ethical hegemony. We need a shared global ethic beyond our materialism. I believe a sense of God as the natural, awesome creativity in the universe can help us construct the sacred and a global ethic to help shape the global civilization toward what we choose with the best of our limited wisdom.     

Mark Pope: Counseling's Sacred Weaver

Transformative cultural agent, networker and collaborator, professional leader, advocate for social justice, mentor, and scholar all describe roles that have defined the career of Mark Pope. Sacred weaver is a term that captures the essence of his unique place in the history of the professions of counseling and psychology. The authors use information from interviews with 6 widely recognized leaders in the fields of counseling and psychology and an interview with Pope himself to capture the essence of counseling's sacred weaver.     

Classroom Exercise: Interpreting Sacred Texts

The author uses a contemporary functional document (a campus map) to design an imaginative exercise which teaches students the limits of map (or text) as a guide to reliable information. Through the exercise, students learn about gaps in information and the limits of what any text reveals, even one which is ostensibly designed as a reliable guide for navigating a campus.     

The Naked Goddess: Pornography and the Sacred

Abstract

In this article it is argued that contemporary forms of pornography represent an assault upon important sacred traditions which venerated female generative power and saw sexuality as a means of participating in the divine. The pornographic representations of the feminine in Western culture are part of systems of domination which not only support the abuse of women but also the colonization of peoples and the exploitation of nature. A celebration of the sexual cosmologies, which can still be found in cultural performances and ritual acts, is a means of countering this domination. So too is the process of speaking from the vulva; reclaiming the female genitals as a source of intelligent power that both manifest in and signify the creative forces that animate the universe.