Rejection of Darwinian Evolution Among Churchgoers in England: The Effects of Psychological Type

Rejection of Darwinian evolution (implying rejection of the common origin of all species, including humans) was assessed among 1,100 churchgoers from a range of Christian denominations in England. The main predictors of rejecting evolution were denominational affiliation and attendance. Individuals from Pentecostal or evangelical denominations were twice as likely to reject evolution compared with those from Anglican or Methodist churches. In all denominations, higher attendance was associated with greater rejection of evolution. Education in general, and theological education in particular, had some effect on reducing rejection, but this was not dependent on having specifically scientific or biological educational qualifications. Psychological type preferences for sensing over intuition and for thinking over feeling also predicted greater rejection, after allowing for the association of type preferences and general religiosity. Reasons for the association between psychological type and rejection of evolution are discussed in the light of the known characteristics of different function preferences.     

Factors shaping biblical literalism: a study among Anglican laity

Biblical literalism was assessed among 404 adult Anglicans from a variety of church traditions using a summated rating scale based on 10 items referring to events in the Bible. The literalism scale showed high internal reliability (α?=?.92) and scores were highest (i.e. most literal) in Evangelical churches, intermediate in Broad churches and lowest in Anglo‐Catholic churches. Decisions about whether or not an event happened appeared to be based on a combination of general doctrinal belief about the Bible, the plausibility of the event and the doctrinal weight associated with it. A number of different factors predicted the degree of literalism, including general educational experience, experience of theological education at certificate level or higher, charismatic experience and the frequency of reading the Bible. Both general and specifically theological higher education seemed to reduce literalism in Anglo‐Catholic and Broad churches, but this was not so among Evangelicals, who maintained high levels of literalism whatever their educational experience.     

Reasons given by UK churchgoers for their stance on evolution

A sample of 661 churchgoers from a range of Christian denominations in the United Kingdom was asked about Darwinian evolution (defined as the common origin of all species, including humans). Respondents were categorised as those who accepted the idea, those who rejected it, and those who were unsure or neutral. People in each category were given a number of statements that related to reasons why they might have held their particular stance, and responses were used to create summated rating scales. Reasons for accepting or rejecting evolution could be classified as broadly relating to the theory itself or to the religious consequences of the theory. Accepters saw the theory as rational and attractive, and one that allowed a role for God in shaping evolution. Rejecters saw the theory as unsupported by evidence and one that denied a role for God and/or contradicted Scripture. Those unsure or neutral seemed to be so because they lacked sufficient knowledge about evolution or the Bible, and/or because they were disinterested. Predicting which reasons were likely to be chosen by an individual was difficult, though there were significance differences in some cases between denominations and between those with or without education in biology or science.     

The Context and Shape of Theological Education in Mozambique with Special Reference to Women

In Mozambique, a marked increase in evangelical churches was recorded in the 1980s. This brought the need for pastoral training into sharp focus, and many new Bible schools were founded in the 1980s and 1990s. Yet, the shape and context of theological education remains rather different from other African countries, as Bible schools are mostly not accredited by the government and most schools train part‐time in the evening. As of 2017, religious studies cannot be found at universities, leaving theological training firmly in the hands of the churches and mission organizations. The training of women has become increasingly important, but they also face many challenges. To shed light on these challenges, I present the results of 52 interviews with female students at various Bible schools in Mozambique, ranging from lack of family support to the fact that theological training is perceived to be only for men and full‐time/ordained ministry.     

Natures,Human Nature,Genes and Souls: Reclaiming Theological Anthropology Through Biological Structuralism

Abstract : Within the field of Theology and Science, discussions regarding the relationship between biology and theological anthropology have tended to focus on the themes of ‘human uniqueness’ and ‘human nature’. These ideas have continued among theologians and anthropologists despite the widespread agreement among neo‐Darwinian evolutionary biologists that such general or universal accounts of ‘natures’ in general, or ‘human nature’ in particular, have no proper place within the neo‐Darwinian evolutionary framework. In view of this neo‐Darwinian rejection of universal human nature and the subsequent undermining of theological anthropologies based on such, Biological Structuralism is proposed as an alternative theoretical framework through which to construct a theological anthropology in light of evolution. Within the Structuralist framework scientific resources are provided which facilitate fresh perspectives on ancient theological discussions regarding the nature of the soul and the place of nonhuman animals within theological anthropology.     

Religion, Science, and Evolution: Paul Tillich's Fourth Way

Abstract. In his book God After Darwin John Haught provides a useful categorization of theological approaches to evolution: some theologians actively oppose Darwinian evolution, another group maintains that science and religion have nothing to say to one another, and a third seeks to engage evolution. Haught wishes to pursue the third way. But many theological attempts to talk about divine action in the world, including divine involvement in the process of evolution, run afoul of the scientific principle of the conservation of matter‐energy. Haught's reliance on the now‐familiar notion that information can have causal efficacy does not in fact escape this difficulty. I suggest a fourth approach, represented by a constructive reading of Paul Tillich's theology. The central argument is that Tillich offers a way of taking Darwinian evolution up into one's ultimate concern without claiming that God has any causal relation to evolution. God provides no historical telos for evolution, but rather a “depth teleology” that springs from the manner in which God, as the depth of the structure of finite being, is the object of Christian faith.     

Kings,Professors, and Ploughboys: On the Accessibility of Scripture

Under the heading of ‘the accessibility of Scripture’ I investigate accounts of the conditions – skills, knowledge or status – necessary to extracting meaning from the text adequately. I suggest that modern theological scholarship has a visibly different account from classical Reformation and post‐Reformation dogmatics, insisting on the need for historical and linguistic expertise, which used to be denied, and refusing any account of the need for the aid of the Holy Spirit, which used to be insisted upon. I suggest that, because of the constructed nature of the ‘Bible’, theological accounts of Bible reading must be responsible to lived practices of engagement with the text to be academically coherent, and on this basis argue for the superiority of the older tradition.     

Sustaining churchgoing young Anglicans in England and Wales: Assessing influence of the home

ABSTRACT

Responding to the problem facing the Church of England, as identified by the Church Growth Research Programme, regarding sustaining churchgoing young Anglicans, and also responding to the Renewal and Reform agenda to address this problem, the present study discusses the roles of three agencies in delivering effective Christian education and Christian formation: local churches, local schools, and the home. Building on a fruitful stream of research within Australia and the UK, the present study drew on two samples of young Anglicans: 2,019 9- to 11-year-old students attending church primary schools in Wales, and 2,323 13- to 15-year-old students attending church secondary schools mainly in England. The data demonstrated that young Anglicans who practised their Anglican identity by attending church did so primarily because their parents were Anglican churchgoers. Moreover, young Anglican churchgoers were most likely to keep going to church if their churchgoing parents (especially mother) talked with them about their faith. The implications from these findings, for an Anglican Church strategy for ministry among children and young people, is that alongside resourcing local churches and promoting deeply Christian schools, it may also be wise for the Church to invest in the education and formation of churchgoing Anglican parents.     

Bible Beliefs,Conservative Religious Identity,and Same‐Sex Marriage Support: Examining Main and Moderating Effects

Research finds that Americans who espouse theologically conservative beliefs about the Bible generally oppose same‐sex marriage. Studies exploring this link, however, have been limited in that their operationalization of fundamentalist belief has been problematically conceptualized and they have potentially confounded the effect of conservative religious identity. The current study asks: (1) How do distinct beliefs about the nature and authority of the Bible influence same‐sex marriage support? (2) Do these beliefs influence same‐sex marriage support independently of conservative religious identity? (3) To what extent do Bible beliefs and conservative religious identity moderate one another's effects? And (4) to what extent are these factors moderated by religious tradition and frequency of Bible reading? Analyses of 2006 Portraits of American Life Study data reveal that while identifying as religiously conservative is the strongest predictor of opposition to same‐sex marriage, believing in inerrancy and creationism remain strong predictors in full models. I also find moderating effects between belief in creationism, inerrancy, inspiration; religious‐conservative identity; and religious tradition. Findings clarify how theological beliefs and religious identity shape support for same‐sex marriage across religious traditions.     

The Future of Theological Education in Central and Eastern Europe: Challenges for Ecumenical Learning in the 21st Century1

The article focuses on the context of Central and Eastern Europe. The introduction surveys earlier references to this context in the activities of the WCC programmes on theological education. It then characterizes the situation regarding theological education in this region, especially after the changes of 1989/90. The central section summarizes the earlier discussions on ecumenical learning, especially in the WCC, and applies the insights gained to the field of theological education. The concluding part spells out some of the consequences for the future of theological education in Central and Eastern Europe looking especially at the situation in the Orthodox churches, the Protestant minority churches and the evangelical communities.     

Contextuality and Community: Challenges for Theological Education and Ecumenical Formation

This article looks at some aspects of the history of ecumenical theological formation. It emphasizes the need to strive for quality theological education. This should always be ecumenical and pluralistic, link the global and the local and be founded on community‐based ecclesiastical theory. It points out the need to continue questioning the epistemological fundamentals of theology in order to ensure the continuous strengthening of the relationship between theory and practice. Another essential aspect is the relationship between mission and ecumenical theological formation and our understanding that education and ecumenical training is aimed at transforming people and communities. This means that changes to our educational institutions are indispensable. They should promote ecumenical, pluralist, inter‐disciplinary and holistic policies and practices and a commitment to a radical interpretation of the Bible that leads us to seek justice and well‐being for all people, communities and groups, and oppose any beliefs, practices and interpretation of the Bible that lead to oppression and injustice.     

SOURCES AS CANONS: THE QUESTION OF CANONICAL COHERENCE

“Canonical coherence” is necessary for reading, hearing and interpreting any text. It is not only something for which a theological interpreter of Scripture should aim, but also something that every interpreter of Scripture assumes. Irenaeus recognized that sources function as canons authorizing diverse readings. This essay assumes the truth of his Source and reads it against other sources by which biblical scholars and theologians interpret Scripture. It uses Hebrews 4: 14‐16 to examine the “Source” found in Gnostic, anti‐Platonic and Apocalyptic orderings of the Bible.     

Good Catholics: The Battle over Abortion in the Catholic Church

Abstract

Queer readings of the Bible are sometimes understood to be irrelevant for uses of the Bible in theology, theological education, and ministry. This address challenges that understanding by considering ways in which portions of the Bible take positions vis-à-vis religious tradition that parallel moves made in queer theory and queer theology. Using the task of preaching as an example, the address suggests that queer readings can be useful for the practice of Christian ministry even as such readings challenge certain ‘common-sense’ conceptions of ministry, theological education, and religious community.     

Inspiration in the Act of Reading: A Discussion of Ulrich H. J. Körtner's Hermeneutics

In German‐language theology, Professor Ulrich H. J. Körtner's theory of inspiration, as it relates to the Bible reader's perspective, is well known. His attempt to gain fruitful insights from contemporary literary hermeneutics while linking them to theological concerns makes his approach a valued yet not uncontroversial example of a reception‐aesthetics twist on the Lutheran sola Scriptura. This article presents Körtner's hermeneutical considerations with special regard to inspiration related to the Bible reader's perspective and shows how this approach may be related to some aspects of the crisis that the Lutheran churches and theology suffer today.     

Schooling,the Protestant churches and the state in Northern Ireland: a tension resolved

In 1998, Byrne and McKeown examined the churches’ roles in Northern Ireland’s (NI) schooling system. NI was then governed by direct-rule from the UK’s Westminster Parliament. The authors concluded that the desire of the Protestant churches to re-establish their influence in schools was ‘unlikely to succeed’. This was contrasted with the ‘success-story’ of Catholic influence in schooling. This article tracks the fortunes of the Protestant churches in NI’s educational policy developments in the last 18 years. Of particular interest are the government’s proposals to establish an Education and Skills Authority (ESA) under a new Education Bill. A careful reading of the Protestant churches’ annual education reports indicates the alarm with which these proposals were met. In the early years of the new millennium it seemed that the conclusions of the 1998 paper were prescient. However, extensive lobbying by the Protestant churches in a changed (devolved) political context secured almost all their demands. This article concludes that the ‘tension’ (claimed in the 1998 paper) between the Protestant churches and the state has largely been resolved. The article evaluates the significance of recent developments for the Protestant churches and their involvement in schooling. More critically, the propriety of these developments is questioned asking if they mark an advance for the Protestant churches and/or schooling in NI.     

Challenging the Objectivist Paradigm: Teaching Biblical Theology with J.R.R. Tolkien,C.S. Lewis,and Guillermo del Toro

The dissimilarity that exists between the historical and cultural situation of North American college students and the world described by the biblical authors poses a problem for theological and religious education. While the biblical authors tell fantastic stories of miracle and magic, the scientific and technological paradigm prevalent in western culture emphasizes the gathering of objective facts in the name of efficiency and pragmatism. Theological education tends to respond to this situation by embracing either a program of historical criticism or a form of Biblicism, both of which reinforce an objectivist approach to education. What is needed in theological education is an approach that “re‐mythologizes” the Bible, enabling students to hear the theological message of the text addressed to their cultural and historical situation. One way this approach can be encouraged is through the teaching of the biblical text in conversation with the contemporary stories found in popular culture.     

Narrating and Navigating Authorities: Evangelical and Mainline Protestant Interpretations of the Bible and Science

Research on the way Protestants interpret the Bible in relationship to science has tended to focus on biblical literalists; less research, however, has examined the heterogeneity of how nonliteralists interpret the Bible. Utilizing data from semi‐structured interviews with 77 evangelical and mainline Protestants who attend high‐SES congregations, we find that members of both groups draw on similar interpretation strategies in discussing the Bible and evolution. Both eschew literal interpretations of the Bible, demarcate boundaries between the Bible and science, and subsume evolution under broader theological beliefs. Mainline Protestants and evangelicals differ in the way they interpret miracles, with mainline Protestants revealing more openness to scientific and social interpretations of the Bible's miracles, while evangelicals emphasize God's authority over nature. Findings show that different strategies are evoked depending on the issue discussed, revealing implications for a deeper understanding of the way different traditions provide resources for interpreting the Bible and its relationship to scientific issues. Finally, findings contribute to a more robust knowledge of boundary work between the Bible and science as institutional and epistemic authorities.     

The First Asian Ecumenical Confession of Faith: The So‐Called Twelve Articles of Faith of Many Asian Protestant Churches

The Twelve Articles of Faith, written by Western Presbyterian and Reformed missionaries in India around 1900, have arguably been the most important ecumenical confession of faith of many Asian Protestant churches (Indian, Korean and Chinese Protestant churches and beyond). The articles by and large adopt the spirit and content of the Westminster Confession and Catechisms, and have some apparently Calvinistic elements. But they also have some new Arminian, universalistic and ecumenical elements that include the unique historical and theological implications of the epochal Western missions in Asia of the 19th and the early 20th centuries: both Christ's atonement for all people and a non‐predestinarian order of salvation. These elements, however, seem to entail a weak, individualistic ecclesiology along with a Biblicist or fundamentalist interpretation of the Bible. Nonetheless, having influenced millions of Asian Christians, the articles have been and continue to be an important ecumenical confession of faith, and in this way can contribute to uniting Asian‐and world‐Christian churches.     

Evangelism as Discipleship

This article gives attention to the challenges that the missional and conversational relationship of the church poses in the intercourse between evangelism, discipleship, theological education and leadership formation in its ministry and mission. This multi‐faceted and complex process brings together competing interests with different agendas that, in a number of contexts, have resulted in mis‐evangelization. This has called into question issues about human dignity and respect and the need for reciprocity to inform all missional response of the churches. The article argues that an appropriate model of theological education is needed to equip leaders for effective witness to the gospel. This necessitates the recruitment and mentoring of emerging leaders who have had a life‐changing encounter with the life‐giving Spirit of Jesus that controls their identity, vocation and witness. Some experiences of formal and informal theological education and formation within the Anglo‐Caribbean context were identified that disconnected and disorientated leaders from the Church's missional task of bearing effective witness to the gospel. This article calls for an overhaul of seminary‐ and university‐based theological education careerism, because they serve as an encumbrance to nurturing effective contextual witness of churches. The article argues that if Jesus calls and makes us into his disciples, then faithfulness in discipleship necessitates that (1) authentic evangelism must be grounded in humility and respect for all, (2) leadership formation must be infectiously relational, and (3) the gospel must be communicated through genuine interpersonal and community‐affirming relationships. The article ends with an invitation to all churches to embrace a missional model of witnessing that invests in living with, learning from and sharing with people in communities depending on the Spirit of God in Christ to lead and bear fruit in God's time.     

Participation in Religious Education and Life Satisfaction Among Older Adults

ABSTRACT

Participation in older adult Bible study groups was investigated as a possible correlate to life satisfaction. Two hundred eighty-seven adults, 60 years of age and older, completed the Life Satisfaction in the Elderly Scale (LSES). Results of an ANCOVA indicated that participation in Bible study groups relates positively and significantly to life satisfaction in older adults when adjusted for the health variable. Older adults who participated regularly in Bible study groups scored significantly higher on the LSES than older adults who did not participate regularly in Bible study groups although they regularly attended worship services. Results suggest that religious education participation and life satisfaction may be related in such a way as to offer implications for improving quality of life in later years.