“De Facto Congregationalism” and Mormon Missionary Outreach: An Ethnographic Case Study

A number of theorists in the sociology of religion hold that denominations in the United States have remained vital by decentralizing power, and shifting control from central hierarchies to individual congregations: a strategy dubbed “de facto congregationalism.” However, changes in the polity of the Church of Jesus Christ of Latter-day Saints (the LDS, or Mormon, Church) contravene this trend. Unlike most denominations, Mormonism—a vital faith by all accounts—has centralized its authority and standardized its programs in recent decades. This article investigates whether the logic of de facto congregationalism applies to Mormonism. From a case study of missionary outreach in an LDS congregation, I investigate how mandates from the church's central headquarters are interpreted and implemented at the grassroots level. My findings show that the church's centralized polity may hinder the functioning of Mormon congregations outside traditional strongholds in Utah and the Intermountain West—a finding consistent with the logic of de facto congregationalism.     

An Ecclesia and Missio Crucis: Douglas John Hall's Contribution to the Missional Church Conversation

Canadian theologian Douglas John Hall's contextual analysis of the church in North America has contributed significantly to the missional church conversation; however, his own constructive ecclesiology has received less attention. This article presents and critically examines Hall's proposal of a “suffering church” and offers constructive suggestions for further developing it: expanding solidarity into accompaniment; shifting from the category of representation to reconciliation as the paradigm for the church's mission; and finally, considering the theology of the cross in more pneumatological terms.     

Historical development of new masturbation attitudes in Mormon culture: Silence,secular conformity,counterrevolution, and emerging reform

This research investigates the development of Mormon masturbation attitudes and reports new data on the psychosexual struggle with masturbation that is prevalent in Mormon culture today. It is the first comprehensive overview of the entire history of Mormon masturbation policies and attitudes from the founding of the church in 1830 to the present. This history is invaluable to researchers, clinicians, educators, clergy, and individuals who seek to understand the unique sexual attitudes within Mormon, culture. We believe these data may also prove valuable to those who are responsible to create health guidelines, moral standards, or spiritual policy that includes statements about masturbation. We begin by tracing the development of American masturbation attitudes that preceded Mormonism. These attitudes laid a foundation from which the subculture of Mormonism developed various unique and some-times countercultural attitudes. Vern Bullough details these historical roots, from the development of degenracy theory in early American medicine to the dramatic changes in masturbation attitudes that resulted from modern medical discoveries and sexological research. We found that Mormonism sometimes ignored, and at other times appears to have adopted these various attitudes from secular culture. Mark Kim Malan reviews the literature of Mormonism, beginning with official church masturbation policy, followed by the various viewpoints promoted in Mormon popular literature. Mormon literature offers evidence that cultural masturbation attitudes vary and have continued to change over time. Next, he reviews the scientific, literature on Mormon masturbation including available quantitative, qualitative, and phenomenological data. The data reveals a surprising diversity among Mormon viewpoints. This research demonstrates that official Mormon masturbation policy often contrasts dramatically with the private testimonials of individual rank and file Mormons. These data offer important insights into many of the unique psychosexual health problems that modern Mormons face within their culture today.     

Critical Notice: Paul Russell's The Riddle of Hume's Treatise: Skepticism,Naturalism, and Irreligion (OUP 2008)

In The Riddle of Hume's Treatise: Skepticism, Naturalism, and Irreligion (2008), Paul Russell makes a strong case for the claim that “The primary aim of Hume's series of skeptical arguments, as developed and distributed throughout the Treatise, is to discredit the doctrines and dogmas of Christian philosophy and theology with a view toward redirecting our philosophical investigations to areas of ‘common life,’ with the particular aim of advancing ‘the science of man’” (2008, 290). Understanding Hume in this way, according to Russell, sheds light on the “ultimate riddle” of the Treatise: “is it possible to reconcile Hume's (extreme) skeptical principles and conclusions with his aim to advance the ‘science of man’” (2008, 3)? Or does Hume's skepticism undermine his “secular, scientific account of the foundations of moral life in human nature” (290)? Russell's controversial thesis is that “the irreligious nature of Hume's fundamental intentions in the Treatise” is essential to solving the riddle (11). Russell makes a compelling case for Hume's irreligion as well as his atheism. Contrary to this interpretation I argue that Hume is an irreligious theist and not an atheist.     

From Mission Theology Towards an Intercultural Theology—The German Way

The rather young theological discipline of missiology is in a process of transition. Against the backdrop of a shift in gravity of the global church's geographical centre, and considering the rising number of contextual theologies and Christianities, as well as a continuously bad reputation of mission in the Western world, the discourse has shifted and is focusing on the term “intercultural theology.” Will “intercultural theology” replace “missiology,” and how important is the issue of mission in this debate?     

ROGER HAIGHT'S MEDIATING CHRISTOLOGY

Roger Haight's Christology is an instance of distinctively modern Vermittlungstheologie, to be distinguished from biblical or traditional versions of mediation because it employs an apologetic method to restore putatively lost Christological immediacies. In so far as such a theology seek to communicate (mediate) Christian doctrine “in a language of commonly shared principles”, it cannot do justice to Jesus Christ's singularity—although the best way to further criticize any mediating Christology would be by developing an alternative neither traditionalist, modernist, or mediating.     

Theology as Conversational Event: Karl Barth, the Ending of "Dialogue" and the Beginning of "Conversation"

This essay deals with a commonly voiced concern with Barth's theology as expressed in the form that his theology illegitimately secures itself from critique, polices its narrow location assiduously and only lets in a few carefully vetted others when convinced that they can be useful. In contrast, through exploring John Milbank's distinction between dialogue and conversation it becomes possible to critique James Barr's and Clark Pinnock's understandings of “conversation” in a way that serves to hear Barth, and what it entails for theology to be “conversational”, significantly differently. Indeed, it will be maintained that “conversation” is an appropriate metaphor to apply to what Barth was doing with his theology.     

BETWEEN BARTH AND WITTGENSTEIN: ON THE AVAILABILITY OF HANS FREI'S LATER THEOLOGY

This paper explores the “cultural‐linguistic” dimensions of Hans Frei's theology. I make the case that several of the pragmatic and sociological concerns usually identified as distinctive marks of Frei's later theology of the 1980s are, in fact, central to his work as far back as the early 1960s. Moreover, I demonstrate that such “cultural‐linguistic” insights present important continuous threads in the development of his theology from early to late. Attending to this dimension illuminates the trajectory of Frei's thinking as consistently Wittgensteinian in sensibility, and deeply indebted to his career‐long conversation with Karl Barth's theology. If successful, this reading should clarify the ways in which Frei's early work is more innovative, and his later work less derivative, than is often recognized.     

Paul Hinlicky's Critical Dogmatics: Triune Redemption and Hope in the Beloved Community

In a host of recent publications, Paul Hinlicky has offered both methodological and substantive contributions to a constructive Lutheran theology that takes seriously the post‐Christendom context in which the church finds itself. By elaborating a vision of theology as “critical dogmatics,” Hinlicky adapts pragmatist and perspectivalist motifs to outline a trinitarian picture of the redemption of creation as well as the church's role in anticipating the coming of the Beloved Community. Grounded both in Romans 8 and the trinitarian implications of Luther's joyful exchange, Hinlicky's vision interweaves soteriological, eschatological, and ecclesiological themes to demonstrate how critical dogmatics can test the spirits of a given age in order to determine which features of contemporary existence align with God's ongoing redemptive work, and which must be opposed by the church.     

Speaking of Possibilities: The Theistic Actualism of Anselm's Divine Locutio

In his Monologion, Anselm represents God's knowledge of his creative possibilities, not in the intellectualist and Platonic terms of Augustine's divine ideas, but in the linguistic, poetic, and semi‐Stoic terms of a divine “utterance” or “expression” (locutio). Through his shift in theological metaphor, Anselm makes a subtle yet significant departure from the prevailing, “possibilist” model of divine possibility in western theology—according to which God's possibilities are known prior to and independently of any act or intention to create—towards a radically alternate, analogical and “actualist” appreciation of God as the sovereign speaker and inventor of his own possibilities.     

JOHN MILBANK's THEOLOGY OF THE "GIFT" AND CALVIN's THEOLOGY OF GRACE: A CRITICAL COMPARISON1

In his theology of the Gift, John Milbank advocates a theology of “reciprocity” between God and humanity, involving “active” rather than “passive” reception of the divine gift. Calvin and other Reformation theologians are criticized by Milbank as demeaning the role of the human partner by advocating “passivity” in the reception of grace. This essay compares Milbank's theology of the Gift with Calvin's theology of grace, showing how Calvin overcomes the schematic options of “passivity” or “reciprocity” in the divine‐human relation, all the while holding much more in common with Milbank's concerns about sanctification and participation than has generally been recognized.     

Reconstructing Paul Tillich's Anthropology: Multidimensional Life in Dialogue with Feminist Process Theology

Abstract: Influenced by feminist process theology, this article offers a difference‐oriented reconstruction of Paul Tillich's anthropology. The first section analyzes Tillich's anthropological reductionism at the “basis”(Grund ) of his unity‐oriented binary ontology and epistemology. The second section discloses Tillich's “reverse‐dynamics,” co‐present beside and despite of his anthropological “basis.” This concept of reverse‐dynamics prepares a new, pneumatologically and christologically deepened, “ground”(Grund ) for personhood and life as multidimensional.     

Pedagogy as a Field Guide to the Ecology of the Classroom

Reflecting on the complementary pedagogical models on teaching courses related to religion and the environment presented in this issue of the journal by Kevin O'Brien (“Balancing Critique and Commitment”) and Jennifer Ayres (“Learning on the Ground”), I suggest ways in which these essays form a conversation about teaching. Together, O'Brien and Ayres show how the classroom must acknowledge the materiality and embodied nature of learning, the emotional and intellectual levels of commitment, and the place of critical reflection on our everyday practices and actions. O'Brien and Ayres show the benefits of more fully reflecting on the ecology of the classroom – the relationship between individual members of the educational community, and the educational environment itself – in religious studies and theology.     

Newbigin's Trinitarian Missiology: The Doctrine of the Trinity as Good News for Western Culture

This paper explores Newbigin's trinitarian missiology by first evaluating its theological basis, and then looking at the practical implications for the church's mission within Western culture today. Newbigin claimed that “the doctrine of the Trinity … is the necessary starting point of preaching”. This statement actually involves two mutually related claims that are discussed using the resources of recent trinitarian theology. First, evangelism begins with describing the triune God, and second, the triune nature of God is irreducibly bound up with the substance of the gospel. This discussion evaluates these bold claims using the resources of trinitarian theology, taking the claims in reverse order because the second impinges upon the first. The second part of this paper applies the fruits of this discussion to the church's mission within Western culture. It briefly articulates a relational ontology based on the doctrine of the Trinity, and then describes a relational anthropology based on the imago Dei. Next it explores Newbigin's theology of the inter‐relatedness of all life as the clue to understanding missional election. The practical implications this has for ecclesiology and missiology vis‐à‐vis Newbigin's understanding of the congregation as the hermeneutic of the gospel conclude this exploration. They demonstrate the abiding significance of Lesslie Newbigin for continued theological, missiological, and practical reflection.     

A teleological interpretation of Bonhoeffer's concept of “A World Come of Age”

This paper explores Dietrich Bonhoeffer's concept of “the nonreligious interpretation of biblical terms in a world come of age,” best known from his Letters and Papers from Prison (LPP). As a case study of its possibilities, we will survey South African thinkers who have explored the concept in rapidly changing contexts. Our leading question is whether academic theology can develop a teleological narrative for a nation that has “come of age.” When a nation or culture becomes so secular that it “outgrows” a traditional use of biblical terms, can those terms be reinterpreted to provide a teleological narrative for the nation? Bonhoeffer can be a resource for academic theologians to address issues in public theology, especially the suffering and oppression of communities still in pain despite a democratic system.     

RALPH WENDELL BURHOE IN HISTORICAL PERSPECTIVE

Abstract. Ralph Burhoe has sought to preserve “traditional religious wisdom,” but he emphasizes science as a new revelation. His relation to philosophical positivism and his insistence on including in a scientific theology only views that reflect the scientific worldview constitute major philosophical and theological problems. This essay considers the influence of several historical precursors—Francis Ellingwood Abbot, George Burman Foster, and Shailer Mathews of the “Chicago School” of theology, Douglas Clyde Macintosh, and, especially, Henry Nelson Wieman—which has contributed to a favorable reception of Burhoe's ideas. Social problems such as the youth revolution of the 1960s and indifference to the lack of intellectual credibility of religious beliefs have, however, hindered reception of his ideas. The conclusion notes some tasks that must yet be accomplished in order to continue Burhoe's work, particularly that of increasing the general level of education in the sciences.     

Was Wittgenstein an Epistemic Relativist?1

The paper reviews the grounds for relativist interpretations of Wittgenstein's later thought, especially in On Certainty. It distinguishes between factual and virtual forms of epistemic relativism and argues that, on closer inspection, Wittgenstein's notes don't support any form of relativism – let it be factual or virtual. In passing, it considers also so‐called “naturalist” readings of On Certainty, which may lend support to a relativist interpretation of Wittgenstein's ideas, finds them wanting, and recommends to interpret his positive proposal in On Certainty as a form of “internal rationalism.”     

GOD OF THE GAPS OR THE GOD OF “DESIGN AND DOMINION”? RE-VISITING NEWTON'S THEOLOGY

Starting with Gottfried Leibniz, Isaac Newton's theology has often been caricatured as putting forward a “God of the gaps” argument for God's existence and continued involvement in the world. Peter Harrison has pointed out that this characterization of Newton's theology is “not entirely clear.” A closer look at Newton's letters and the drafts to the Opticks reveals that, rather than arguing God's providential ordering and care over the world, he takes these for granted and is reluctant to specify instances of this order and care based on his physical research. He certainly believes in gaps in mechanical causes but is more eager to fill those gaps with nonmechanical natural causes than with God. Further, his system does not exhibit the two most prevalent weaknesses attributed to “God of the gaps” theologies: (1) that by describing God as intervening in natural causes his skill as a designer is maligned and (2) that by describing the physical details of God's involvement in the world one puts too much weight on theories likely to be replaced as science advances. Newton avoids the former weakness because it is only God's masterfulness as designer that he ties in any way to his theories of the physical world. He avoids the latter because he never points to God as the direct cause of any specific physical processes. Newton hoped that his system would cause his readers to marvel not only at God's providence but also at humankind's inability to sufficiently understand it.     

The Intersection of Gender,Sexuality, and Religion in Mormon Mixed-Sexuality Marriages

Mixed-sexuality marriages (MSMs) are defined in the present study as those where one partner identifies as heterosexual and the other partner identifies as gay, lesbian, bisexual, queer or reports experiencing same-sex attraction. Members of conservative religions, such as Mormonism, may be more likely to enter MSMs given the religion’s stance on homosexuality and doctrinal emphasis on heteronormative marriage. Using data from 56 interviews with individuals who either have been or currently are Mormon and in a MSM, we explore participants’ ideas about gender roles and sexuality in the context of their ideas about Mormonism. We find that couples’ ideas about gender, sexuality, and religion intersect to act as a resource or impediment to marital satisfaction. Among our sample, most couples maintain an outward appearance of heteronormativity; some view their private departure from the traditional gender order as a benefit to their relationship, whereas others view it as a source of strain and work hard to minimize gender deviance in their roles. The findings provide an important example of the way gender and religion are mutually constitutive and illustrate how notions of sexuality are sometimes used to reinforce a traditional gender order and religious beliefs, whereas at other times, the contradictions of MSMs challenge traditional gender norms and religious orthodoxy.