Reflexive Communities: The Non-Western Church as Healing Community

Many non-Western Christian communities have experienced terrible human rights violations at the hands of fellow citizens, civil authorities, or rebel groups, Christian or otherwise. This article presents a brief and practical model of healing that attempts to remain consistent with the general characteristics of non-Western social realities. It suggests that rather than relying on the paucity of professional therapies offered in those contexts, non-Western churches themselves can become harbingers of healing for the traumatized community. By blending social theory with biblical narratives, this article proffers an example of how healing can take place within sociocentric communities.     

Recentering Christian Ethics as Comparative Religious Ethics

The filial relationship between Christian ethics and Comparative Religious Ethics (CRE) need not be perniciously distortive and can be salutary for comparative work. I suggest that the suspicions about CRE as a disguised form of a “Christian ethical enterprise” are overstated and that we can appreciate the value of the legacy of Christian ethics for comparative work in the focal themes of emancipatory criticism and common morality. Both of these themes, even if influenced by Christian ethics, reflect more universal social‐moral problems that can be discerned in cross‐cultural contexts.     

Petro-theology: Critical engagement with theologies of energy and extraction

This essay serves as a more extended introduction to many of the themes, concerns, and aims of this issue. Along these lines, key terms and discourses like extractivism, energy humanities, and petroculture studies are introduced. The essay elaborates two key claims: energy has been theological (and not just techno-scientific) and analysis of current energy concerns (including climate change) need to be theorized and addressed in relation to land. These claims call for approaches to an energy-driven climate crisis that attend to theo-philosophical assumptions of energy and extraction and point to the significance of energy humanities approaches. Engagement with energy and extractivism humanities leads to a call for further attention to three different areas within Christian energy ethics and Religion & Environmentalism scholarship: (1) an approach to Christian energy ethics that better accounts for the theo-philosophical gendered, racialized, and colonial implications of energy concepts, (2) closer attention to mineralogies and geologies among ecotheologians and 3) critical assessment of convergences of creation and redemption theologies for extractive aims.     

“Noxious Weed”: Persecution in the Development of Korean Christianity

The experience of persecution during the late Joseon and Japanese colonial period was not unusual for Korean Christians, who endured living as a minority faith within a hostile context. Like the pre‐Constantinian Christian communities and many Christians today who live in the global South, suspicion and persecution defined their world as openly confessing Christians, and they embraced, as part of converting to Christianity, the stark reality that their faith could incur personal harm in the form of hostility, incarceration, and even death. This article explores how conversion and maintaining Christian faith in a society adverse to Christianity shaped believers’ self‐understanding of the breadth of faith and acceptance of its mortal implications. Focusing on the Catholic and Protestant experience in Korea, Christian believers rigorously tested the country's attitudes against Christianity. In so doing, their experience provokes a critical reflection on the profoundness of the missionary mandate and illuminates the complexity with which their faith is forged as they must confront the brutal reality that they may be, at the very least, arrested. For many Korean Christians during Joseon Dynasty and the Japanese colonial period (1910–1945), conversion to Christianity was part of the process that transformed for believers a religious identity that was understood to be potentially detrimental to their relationship with the state.     

PERNICIOUS CONTINUITIES

This paper argues that Milwaukee Gurdwara shootings and racism against Sikh communities, and other racialized communities, need to be situated within the broader context of past and ongoing dispossession and colonization of indigenous peoples across North America. The analysis of racial violence is incomplete and inaccurate without the analysis of settler colonialism on stolen lands. This paper asks: What happens if histories of indigenous genocide, dispossession, displacement and colonization are forgotten from the genealogies of racism and colonialism? Taking direction from Amina Mama [1997. Sheroes and villains: Conceptualizing colonial and contemporary violence against women in Africa. In Feminist genealogies, colonial violences, democratic futures, ed. M.J. Alexander and C.T. Mohanty, 46–62. New York: Routledge], this paper examines pernicious continuities, spatially and temporally across continents, to un/map genealogies of race, racism and colonialism.     

Tenure rights recognition in South African land reform

Land reform has proceeded slowly in South Africa since the end of apartheid. The state is not meeting targets. For many black citizens who feel let down by sustained poverty, inequality and unemployment in the country, the slow pace of land reform is a symbolic focus of frustrations. In public discussions, consequent impatience drives anger, threats and fear. The risk that this critical state of affairs may lead to expropriation of land by the state or spur on land invasions, deters investment and slows economic growth, aggravating poverty, inequality and unemployment. At the centre of this circle of problems, tenure insecurity connects the parts and turns the wheel, dragging back land reform and development. Of the three main objectives of land reform, the first two, restitution and redistribution, depend on the third, namely security of tenure rights. South African land reform has been held back by weak social tenure rights, which land reform has reproduced. South African land administration is dominated by a Western theory of tenure rights, represented by the registered freehold title deed, by which a contract links a specific plot to a legal person. Such tenure rights are effectively secure. But the nested, layered, bundled, overlapping, negotiated social tenure arrangements of the majority of African citizens do not fit this individualistic model of title deeds. Neglected by the official system, social tenure arrangements remain relatively insecure. The imbalance in official recognition of land rights sustains colonial patterns of segregation and inequality. I outline an account of tenure rights, which accommodates a wider array of tenure arrangements, to align Western title deeds with African social tenures. This is needed in land reform if both title deeds and social tenures are to be afforded equal levels of security in land administration and reform. I show how this account improves on an influential alternative model of social tenures in the literature.     

Settler Colonialism,Decolonization, and Climate Change

The article proposes that climate change makes enduring colonial injustices and structures visible. It focuses on the imposition and dominance of colonial concepts of land and self-determination on Indigenous peoples in settler states. It argues that if the dominance of these colonial frameworks remains unaddressed, the progressing climate change will worsen other colonial injustices, too. Specifically, Indigenous self-determination capabilities will be increasingly undermined, and Indigenous peoples will experience the loss of what they understand as relevant land from within their own ontologies of land. The article holds that even if settler states strive to repair colonial injustices, these efforts will be unsuccessful if climate change occurs and decolonization is pursued within the framework of a settler colonial ontology of land. Therefore, the article suggests, decolonization of the ontologies of land and concepts of self-determination is a precondition for a just response to climate change.     

Sociobiology and Human Nature: A Perspective from Catholic Theology

This paper addresses a nonspecialist audience on how sociobiological accounts of human nature might be relevant to Christian theology. I begin with some confessional remarks to clarify what I mean by Christian theology and how I understand it to be related to science. I indicate briefly why sociobiology might be of interest to theology and then move on to sketch some ways in which sociobiology might relate to theological ethics. My basic point is that sociobiology is directly relevant to theological ethics in its understanding of evolved human emotional predispositions but not in its normative reflection proper.     

Christian–Muslim Relations in Kenya: A Catalogue of Events and Meanings

This article examines contemporary paradigms, events and modes of communal behaviour which represent and reflect historical perspectives and shifts in Christian–Muslim relations in Kenya, which have been variously characterized by conflict, concord, polemics and dialogue, based on archival records, official documents and interviews. Since Muslims and Christians co-exist side by side in Kenya, they are compelled to respond to the challenges of this reality. Events involving Muslims and Christians as influenced by colonial history and the struggle for independence, and various ways in which the communities are participating in a new nation, are considered with reference to constitutional debates regarding Islamic courts.     

Being Christ for the Other

In recent years, Christian humanism has received renewed attention. This article engages with the works of William Schweiker and John W. de Gruchy, two of the most prominent representatives of Christian humanism in contemporary Protestant theology. In a manner which is complementary to their views, this article attempts to outline a Lutheran Christian humanism based on the ethics of Martin Luther and Dietrich Bonhoeffer. Inspired by a Chalcedonian Christology, the article attempts to argue for a polemical affirmation of Christian humanism as a characteristic of the Lutheran tradition. With this paradoxical notion, the article attempts to move beyond the antagonism between universality and specificity in Christian social ethics.     

From great commission to inclusive education: a tangible illustration of missionaries’ legacy

This article analysed missionaries’ roles in the development of general and special education by examining the relationship between the Great Commission and education and the biblical perspective on disabilities as the foundational links between their work and inclusive education. While missionaries have not been directly involved in the practices of inclusive education today, their work in initiating and formalising special education services has facilitated a more welcoming attitude toward individuals with disabilities, and propelled governments around the globe to make special and inclusive education a public responsibility when socio-political environments demand it. To provide a concrete illustration, this article used Hong Kong as an example by examining missionaries’ key involvements and impact in its development of public education from the early colonial era to today’s inclusive education. The missionaries’ legacy in Hong Kong’s inclusive education development lay in their nurturing of Christian educators as supported by a high number of public Christian schools and Christian educators advocated for inclusive education, and in their efforts to formalise special education during the early colonial era (175).     

Inside‐Out: Representational Ethics and Diverse Communities

The purpose of this paper is to write about insights and special considerations for researchers who are, to some degree, “insiders” to the communities they study by expanding on the concept of representational ethics as applied to research in community psychology with diverse and marginalized groups. Representational ethics refers to the ways that researchers, artists, or corporations represent the identities of the people they portray in their communications. As community psychologists we generate and disseminate knowledge about the communities we work with, and in that process, create narratives about the people who participate in our studies. In preparing a report on psychological issues among Evangelical Christian refugees from the former Soviet Union, Dina Birman struggled with her portrayal of this group and her own status of being both an insider and an outsider to this community. When investigating academic aspirations and psychological distress among Muslim high school students, Ashmeet Oberoi was forced to acknowledge the one‐sidedness of the discourse on autonomy and cultural socialization of Muslim adolescents. In her research with Cuban‐educated doctors in Miami, Florida, Wendy Moore encountered similar issues as she considered how to represent gender dynamics among her participants.     

Holy mothers of God: sex work,inheritance, and the women of Jesus’ genealogy*

ABSTRACT

In this article I consider the stories of Jesus’ women ancestors in the genealogy which opens the Gospel of Matthew. Reading these stories in light of Marxist-feminist analyses of marriage, sex work and reproductive labor, alongside contemporary sex workers’ rights discourse, and through Marcella Althaus-Reid's claim that all theology is “a sexual act”, I explore their implications for contemporary debates about property and propriety in both Christian systematic theology and contemporary Christian sexual ethics – which cannot, of course, be disentangled from one another. To conclude, I return to the twinned questions of righteousness and purity which centrally define both theological accounts of Christian identity and Christian sexual ethics, suggesting that righteousness relies for its coherence not only on the abjection of those who fall short of its standards, but also on their labor.     

Pipe organs and satsang: Contemporary worship in Shimla's colonial churches

This article explores two seemingly contrasting types of Christian worship (one led by the pipe organ and the other by satsang), which I repeatedly experienced (between 2006 and 2010) during my fieldwork in Shimla, North India. Although it is often assumed that the pipe organ speaks more to colonial worship and satsang to postcolonial worship, this article demonstrates that both of these styles of worship are actually postcolonial attempts to negotiate colonial history. This suggests a need to complicate contemporary external discussions of the inculturation of Christian worship in India. Furthermore, by focusing on the way that contemporary Christians work with missionary histories to create living landscapes of worship, this article demonstrates that Christian worship is central to the identity of many non-Christian residents and tourists, who are also central to the formation of Christian landscapes of worship. The article concludes by suggesting that these groups also need to be brought into debates about the nature of Christian worship in contemporary India.     

Creaturely Solidarity

This essay examines several recent contributions to the growing literature on animal ethics from Christian perspectives. I categorize the four books under review in one of three ways depending on the scholars' methodological points of departure: (1) a reconstruction of the place of other animals in Christian history through a selective retrieval of texts and practices; (2) an identification of a key Christian ethical principle; and (3) a reconsideration of foundational doctrines of systematic theology. On the premise that social ethicists are interested in not only understanding the world, but also changing it, I observe that these authors have offered different answers to the following three questions: (1) whether the theoretical basis for reform is ultimately grounded upon notions of human sameness or difference with other animals; (2) whether scholar‐activists should emphasize logic over passion or values over interests (or vice versa) in their calls for transformation; and (3) whether moral motivation for their targeted audiences is best served by reliance upon secular argumentation and interdisciplinary research or upon the distinctive claims of revelation and other tradition‐specific norms. I conclude by offering my own thoughts about which approaches might prove more effective than others.     

Addressing multiple relationships between clients and therapists in lesbian, gay, bisexual, transgender communities

Therapists working in lesbian, gay, bisexual, and transgender (LGBT) communities are likely to experience the potential to engage in multiple relationships with their clients. Currently, the American Psychological Association's (2002) ethics code and the related literature base offer minimal direct guidance to therapists practicing in LGBT communities. In this article, the authors review current literature regarding multiple relationships in psychotherapy, considering how this literature addresses issues specific to practitioners working within LGBT communities, present a case study highlighting the negotiation of a multiple relationship between a client and therapist who both identify as lesbian, and offer recommendations for practitioners working within LGBT communities.     

A Spectrum Pedagogy for Christian Ethics: Respecting Difference without Resorting to Relativism

This paper presents an overview of a newly developed spectrum pedagogy of Christian ethics that emerged from the authors' experience of teaching a contemporary Christian ethics course for seven years. A spectrum pedagogy is a comprehensive approach to teaching Christian ethics that combines the modeling of key dispositions using specific tools (issue‐specific spectrums and ethical theories) and learning experiences (engaging multiple positions and responding to concrete situations). The pedagogy gains its name from the issue‐specific spectrums used by instructors to orient students to contemporary debate on a given issue and by students in their ethical reflection. The goal of this pedagogy is to empower students to construct their own responses while respecting differing viewpoints without resorting to relativism. This article surveys the essential elements of a “spectrum pedagogy,” describes its implementation into a semester‐long course, and identifies multiple benefits of using this pedagogy.     

Feminist and Community Psychology Ethics in Research with Homeless Women

This paper presents a feminist and community psychology analysis of ethical concerns that can arise throughout the process of doing research with women who are homeless. The unique contexts of the lives of women who are homeless demand that researchers redefine traditional ethical constructs such as consent, privacy, harm, and bias. Research that fails to do this may perpetuate the stereotyping, marginalization, stigmatization, and victimization homeless women face. Feminist and community research ethics must go beyond the avoidance of harm to an active investment in the well-being of marginalized individuals and communities. Using feminist and community psychology ethics, this paper addresses some common problems in research with women who are homeless, and argues for the transformation of research from a tool for the advancement of science into a strategy for the empowerment of homeless women and their communities.     

Christian Bioethics in Europe: In Defense against Reductionist Influences from the United States

Christian ideas have continued to inspire European bioethicsuntil now. The central thesis of this essay is that the open-mindednessof Roman Catholic and other Christian denominations in Europeis crucial for understanding why Christian ethics is so wellintegrated in the European culture. The essay describes firstthe institutional frameworks in which these Christian mainlyRoman Catholic ideas are developed. It analyzes further thedifference between the secular Anglo-American and European bioethicsas it has been influenced by these Christian ideas. It finallysummarizes the challenges to which Europe's Christian bioethicalidentity is presently exposed to. The essay states that theChristian inspiration of European bioethics is mainly connectedwith the ideologically moderate, tolerant, and dialogical participationof Christian bioethicists in the bioethical debate in Europe.     

Sexual ethics and communal judgments: on the pluralism of virtues, values, and practices.

Different judgments by Christian communities on issues in sexual ethics involve different weightings of various sources of moral authority, different understandings of the normativity of the natural, and different assessments of the scope of freedom to be exercised in relation to the goods of marriage. These fundamental differences of interpretation can be exemplified by the ongoing Roman Catholic discussion of the legitimacy of voluntary sterilization in certain "hard cases." The contributors to this issue of Christian Bioethics, in their spirited exchange on that issue, exemplify the need for careful attention to the ways that differences of theological emphasis and moral method lead to different judgements in particular cases, both within and between particular Christian communities.