‘What do these stones mean?’ Inscriptions on stone from an ancient monastery in Ireland that address Jewish–Christian relations

Etched on a stone from a monastery from the Middle Ages at a small village in County Roscommon in Ireland is a combination of Jewish and Christian symbols. The Menorah sits atop a cross. At the base of the cross and at both ends of the crossbar are three small extensions. The image is one of religious integration. Augustine, whose argument for the Trinity and respect for Judaism, comes across on the inscribed stone. His influence on Irish Christianity is evident. The article argues not for the Christian take-over of Jewish symbols to the exclusion of Judaism, but for the recognition of Judaism as the bearer of religious meaning that enriches Christian faith. Here is an object lesson for wholesome relations between Jewish and Christian worshippers.     

High goal conflict and low goal meaning are associated with an increased likelihood of subsequent religious transformation in adolescents

Adolescence is one of the most common periods during which people report religious transformations (Regnerus & Uecker, 2006), but few studies have examined what variables might precipitate a transformation during this time. Based on early writings of James (1902) and Starbuck (1911), we tested the hypotheses that adolescents are more likely to experience a religious transformation when they have (a) lower global meaning, (b) lower goal meaning, and (c) higher goal conflict. Participants (N = 137) were adolescents living in Western Europe involved in a service trip with Young Life, an evangelical Christian organization. Participants with lower strivings meaning and higher strivings conflict before the trip were more likely to experience a religious transformation during the trip.     

ALTRUISM IN NATURE AS MANIFESTATION OF DIVINE ENERGEIA

Abstract. Christian theological attempts to integrate scientific claims about altruism in nature have not been completely successful largely because Western theologies—particularly some Protestant versions—lack a theologically grounded ontological basis for speech about altruism, agape, and other forms of love. Patristic theologies of divine essence, energeia and logoi, most fully developed in Eastern Orthodox thought, provide just such an ontological basis upon which Christian thought can stand in order to demonstrate that altruism in nature does not challenge religious claims that moral behavior has transcendent meaning but rather suggests that it is itself a manifestation of the divine will.     

Rethinking the Great Commission: Incorporation of Akan Indigenous Symbols into Christian Worship

Symbols are communicative tools with performative functions in all cultures. Apart from their decorative functions, non‐Christian symbols adopted into Christianity have had a tremendous impact on Christian life since the early times, especially in liturgical practices. Through Western missionary activities, Ghana inherited Christian biblical‐liturgical art as has been developed in the home countries of the missionaries. However, since the 1960s Adinkra symbols have been incorporated into Christian worship and theology, receiving attention within secular and religious circles because of their communicative potential. On the religious level, some churches have adopted them as logos or incorporated them into architectural designs and liturgical art. This paper seeks to investigate what motivates various missions to choose particular Adinkra symbol(s) and what they hope to achieve with them. Furthermore, it attempts a theological reflection on the communicative potential of artefacts in Ghanaian Christianity as a response to the “Great Commission. “We approach the subject from a historical, contextual, and theological perspective, using selected Roman Catholic and Methodist churches in Ghana as case studies. The study employed unstructured in‐depth interviews and photo elicitations to trace the relationship between visual arts and religion, with particular emphasis on Christian visual arts and how they have informed Christianity in Ghana.     

Social-psychological reflections on religious changes in Ghana

Religious symbols are primarily significant because they draw people into relationships. Drawing on actor-network theory the paper demonstrates that symbols are hybrids of beliefs, cognitive interpretations, ritual performances and relational networks. The significance of symbols is located in this middle ground, as they mediate between thought and action, as well as between interpretative meaning and relational practice. Aesthetic experiences and ritual performance are interwoven with cognitive meaning and representation to generate the impact of religious symbols. This understanding of symbols is illustrated through an ethnographic account of a Pagan ritual involving the deity Baphomet. One of the participants describes this ritual succinctly: ‘Baphomet is a recreation of the Witches’ sabbat, an invocation of archetypal Witchcraft. It's R-rated, it contains adult themes, nudity and sex references.’ Through ritual experiences, religious symbols change the way people feel about themselves, the world and the people around them.     

The dangers of religious nationalism: Lessons from Srebrenica

What are the consequences of the politicization of religious myths and symbols for religious communities? The ethnic cleansing that culminated in the massacre of Srebrenica was promoted to the Serbian population, both in Serbia proper and in Bosnia, through the use of religious mythology and symbols. In Bosnia, religious language lost its meaning, religious observance remained low and it became difficult for religious leaders to join together to address community issues. We see a similar use of religious language and symbolism today in the U.S., particularly from evangelical leaders justifying the current president and his jingoistic actions. We can look to the conflict in Bosnia as a warning to the U.S. not to link religion and nationalism.     

Adolescents' meaning in life: a replication of DeVogler and Ebersole (1983)

Previous studies have indicated that adolescents understand the concept of meaning in life and can apply it to their lives. In this study we examined how religious adolescents differ in their self-reports of meaning in life compared to adolescents previously studied. It is expected that adolescents in a Christian community more frequently attribute their meaning in life to beliefs than will adolescents in the non-Christian population. 81 adolescents from a religious summer camp reported commitment to a belief as their strongest personal meaning more frequently than any other category when reported in a free-response essay format, whereas no adolescents in the previous study reported belief as their strongest meaning.     

Experiences of Christian clients in secular psychotherapy: a mixed-methods investigation

Eleven Christian former clients were sampled to uncover factors contributing to positive versus negative experiences in secular psychotherapy. The qualitative results indicated that although many participants felt hesitant to discuss their faith due to uncertainty about their therapists' reactions, positive experiences were reportedly facilitated by therapists' openness to understanding clients' faith and giving clients control over how much, when, and how to discuss their religious beliefs and practices. Dissatisfied clients reported that their therapists expressed opposing religious views or avoided discussing religious or spiritual issues. Participants' self-reports of the working alliance and of their therapists' expertness, attractiveness, and trustworthiness were largely consistent with the narrative data, but the alliance scores were somewhat more sensitive to participants' positive versus negative evaluations of their therapy experience. That is, several participants rated their therapists' personal characteristics quite favorably but indicated poor agreement with their therapists on the goals or tasks of treatment.     

Making Sense of Suffering: A Preliminary Study of Changes in Religious Women Adjusting to Severe Adversity

This qualitative study examined interviews from 25 women who held theistic beliefs from Christian, Islamic, or Jewish traditions. All had recently experienced severe adversity but reported they were coping well. Analysis illustrated changes in religious beliefs and attitudes they made as a result of learning to cope. Differences were found among the 3 religious groups. Findings of this preliminary study suggest that religious meaning and experience may change because of the process of learning to cope with severe adversity. Recommendations are made for counseling theistically oriented women.     

Dancing faith: contemporary Christian dance in Norway

ABSTRACT

Although dance is a common religious expression, its place in the Christian tradition has been contested. In modern Protestant Norway, dance has mostly been considered irrelevant to church life or even sinful. In recent decades, however, dance has become increasingly common in Norwegian churches. The present analysis of empirical data on dance in Christian settings in contemporary Norway is based on participant observation and interviews. While younger dancers (born after 1990) consider it natural to dance in church, and are usually welcome to do so, older participants have met significant resistance. When dancing, dancers find personal meaning (wellbeing, processing emotions and life events), social meaning (communication, belonging), and religious meaning (contact with God, prayer, growth). Dance emerges as a part of lived religion that clearly highlights how bodies matter, and how spiritualities are gendered, in this contribution to understanding the embodied dimensions of religion.     

Biblical stories removed,Christian beliefs retained: religious elements in the life education curriculum of Hong Kong’s Methodist Church primary schools

ABSTRACT

The Methodist Church of Hong Kong has promoted a life education programme since 2004, and has progressively applied it in all affiliated schools. This article analyses the characteristics of the latest primary school life education curriculum compiled by this Christian school sponsoring body. There are three significant findings: 1) religious elements remain rich in the four strands of life education the Universe, oneself, other people, and environment; 2) biblical stories have been removed, but Christian beliefs are integrated into the curriculum materials and summaries in terms of Christian role models and the Holy Scriptures, in order to develop students’ relevant values, good character and positive attitudes towards life; and 3) the importance of prayer as a religious practise for action. The intended curriculum demonstrates how religious elements like Christian beliefs can be applied in secular education to build students’ sense of meaning and purpose in life.     

基督教青少年的宗教性：以甘肃农村基督教群体为例

以148名基督教青少年为被试,研究了基督教青少年的宗教性。研究结果表明,（1）基督教青少年的宗教信仰的坚定性在减弱,没有表现出性别差异,出生于基督教家庭的青少年的宗教坚定性高于某个时期皈依的青少年;（2） 宗教倾向包括内倾宗教、外倾个人和外倾社会等三个方面,以外在个人倾向为主,不存在性别差异,“保持宗教者”在内倾宗教和外在个人维度的得分显著高于“脱离宗教者”;（3）高宗教卷入的基督教青少年在内倾宗教和外倾个人维度的得分显著地高于低宗教卷入的基督教青少年;（4 ）宗教倾向内部各维度间表现出显著的正相关,宗教态度的各维度与宗教卷入、内倾宗教倾向和外在个人宗教倾向表现出显著的正相关     

Revisiting Sartre on the question of religion

Jean-Paul Sartre's position on religion has traditionally been reduced to variations of his well-known atheism. This is a result of collapsing the distinction between religion and theism, as both critics and supporters of Sartre have commonly done. Consequently, attention to Sartre's persistent and pervasive concern with religious ideas, symbols, and experiences has been neglected. While the religious implications of Sartre's thought have mostly been considered in relation to Christian theology, other newer areas of religious studies suggest additional avenues for considering Sartre. Sartre's possible connections to four such areas are discussed: 1) Eastern religions; 2) Jewish studies; 3) feminist theology, and 4) the psychoanalysis of religion.     

Be ye perfect? Religious ideals in education

This article explores the meaning of ‘religious ideals’ and their possible role in education. ‘Religious ideals’ are defined as ideals that acquire meaning due to a belief in transcendence or a divine being. Two kinds of religious ideals are being distinguished, namely ideals that are constituted by a belief in a transcendent being and ideals that are being determined by this belief. These types of ideals are illustrated by means of the Christian tradition. An example of the first is devotion to God and to the second belong the four cardinal virtues. The second part deals with two issues that are particular to the education of religious ideals. First, I counter the critique that people who have religious ideals are fanatics who pursue the realization of their ideals relentlessly. Secondly, I show that educating children with religious ideals may have positive effects, namely the influence on their development towards autonomy and moral commitment.     

Higher realities and the inner self: One quest? Transcendence and the significance of the body in the new age circuit

Can New Age be religious? In this article it is argued that New Age should not be treated as just one meaning system. It is possible to discern several different meaning systems in the New Age networks, even though they share a common language. Before examining whether these meaning systems are religious or, in other words, whether they contain transcendent elements, the concept of transcendence is ‘de‐christianised’. For it is precisely the Christian interpretation, namely the idea that the transcendent reality has to be ‘outside’, that makes the concept useless for the study of New Age meaning systems. The analysis then shows that sometimes there is a higher reality, and sometimes not. Even in one and the same meaning system this difference can occur, since central notions are interpreted in different ways.     

Predicting Reaction to a Message of Ministry: An Audience Analysis

This study investigated whether audience characteristics identified as important in the conversion and religious recruitment literature could predict reaction to a Christianity-themed recruitment message. More specific goals involved (a) comparing the impact of potential recruits' dispositional attributes and personal motivations versus their situational availability on the persuasive effect of religious recruitment messages; and (b) rank ordering the audience characteristics examined based on their predictive power. Results indicated that dispositional and motivational considerations were more reliable predictors of receivers' responses to the recruitment message than were situational factors. Specifically, five of the six dispositional and motivational variables (i.e., loneliness, perceived childhood attachment history, meaning and purpose, other-orientation, and problem-solving perspective) were—at least under certain conditions—related to participants' interest in the church. The two variables representing situational availability, free time and membership status, however, were either unrelated to interest in the church or related to participants' reactions, but in the opposite direction of what was expected.     

Religious Hatred Laws: Protecting Groups or Belief?

This article examines the issues raised by recent legislation proscribing incitement to religious hatred. In particular, it examines how far arguments for prohibiting racist hate speech apply also to the prohibition of religious hate speech. It identifies a number of significant differences between race and religion. It also examines several questions raised by the prohibition of religious hate speech, including the meaning and scope of religious identity, why that identity should receive special protection, and whether protection should be directed to religious groups as groups or to their individual members. The central argument of the article is that the distinction between protecting religious groups from vilification and protecting their beliefs and practices from criticism—a distinction on which the British Government placed great emphasis in defending its legislation—is unsustainable. That conclusion is supported by the reasoning of the European Court of Human Rights in cases in which it has upheld the curtailing of freedom of expression for the sake of protecting religion.     

Multiple Identity Considerations Among African American Christian Men Experiencing Same‐Sex Attraction

The authors explored the experiences of African American men who identified as Christian and experienced same‐sex attraction. Participants completed an online questionnaire addressing experiences of same‐sex attraction; meaning attributed to their attractions; the sharing of their experiences with others; and perceptions regarding the intersection of their faith, race, and sexual identity. Most respondents (61.5%) felt different from their peers for gender‐related reasons, and most (80.8%) had had homoerotic experiences during the teenage years. Over 40% of participants indicated that their primary identity was Christian, and several shared their experience sorting out attributions and meanings associated with same‐sex attraction in light of their racial and/or religious identities.     

A Schutzian Analysis of Prayer with Perspectives from Linguistic Philosophy

In this paper, we propose to analyze the phenomenon of Christian prayer by way of combining two different analytical frameworks. We start by applying Schutz’s theories of “intersubjectivity,” “inner time,” “politheticality,” and “multiple realities,” and then proceed by drawing on the ideas and insights of linguistic philosophers, notably, Wittgenstein’s “language-game,” Austin’s “speech act,” and Evans’s “logic of self-involvement”. In conjoining these accounts, we wish to demonstrate how their combination sheds new light on understanding the phenomenon of prayer. Prayer is a complex phenomenon that involves two major dimensions: the private and the social, as Matthew (6: 6) and Acts (1: 14), respectively, demonstrate. Schutz’s study of the phenomenon of “inner time” and the “polithetical” structure of consciousness, at both the subjective and intersubjective level, provides a useful lens to analyze these two dimensions. In addition, prayer, in following a specific set of rules, can also be considered as a specific, i.e., religious “language-game”. In the last analysis, however, we propose to analyze prayer (and, finally, religion) within the Schutzian framework of “multiple realities,” “enclaves,” and “symbolic appresentation,” which permits accessing the “religious finite province of meaning” in the very midst of the paramount reality of everyday life. In a nutshell, we claim that Christian prayer is a practice of constructing and living within a “religious province of meaning” in the everyday world; it is a practice that revolves around self-involving language-activities such as praising, confessing, thanksgiving, or requesting to God, which enable the praying subject to transfigure the language of everydayness and “see through” (Schutz) the world of everyday life in order to let it appear in a different light, e.g., the light of grace, gift, and salvation.