Do Villages Remain Christian Communities?

A house-to-house survey of a rural English community of around 400 people resulted in 100 completed questionnaires. Respondents were asked to rate a series of questions on a five-point scale to indicate whether they saw themselves as Christians, whether they considered themselves regular churchgoers, and other related indices of religiosity. The results show the sample to be more Christian than the national average in respect of both avowed belief and church attendance. This would seem to confirm that Christianity remains strongest in the countryside and that the community model of the church survives in rural areas. This in turn raises questions about the style of ministry most appropriate for rural parishes in England and Wales.     

Measuring the Contribution of Independent Christian Secondary Schools to Students' Religious,Personal, and Social Values

From the late 1960s independent Christian schools have emerged in England and Wales, initiated either by churches or by parents. Many of these new independent schools are linked through the Christian Schools Trust. The impact that these schools are exerting on their students may be of interest for the churches with which they are associated and of concern for wider society. The political debate concerning these schools has so far been informed by only a small number of empirical studies conducted in England and Wales. The present study extends previous research in three ways. It offers a comparative study by examining the responses of 271 year-nine and year-ten students (age 13 to 15 years) from 11 independent Christian schools with 20,348 students from 93 schools without a religious foundation. It examines a range of religious, social and personal values. It employs multilevel models to identify the contribution made by independent Christian schools after taking into account personal, psychological, and contextual differences within the students themselves. The hypothesis was that Christian schools were committed to developing distinctly Christian values among their students. The data supported this hypothesis. Even after allowing for differences in the religiosity of the students themselves, attendance at an independent Christian school was associated with higher self-esteem, greater rejection of drug use, lower endorsing of illegal behaviors, lower racism, higher levels of conservative Christian belief, and more conservative views on sexual morality (abortion, contraception, divorce, homosexuality, and sex outside marriage).     

What Proportion of Adult Hispanics Are Catholic? A Review of Survey Data and Methodology

The proportion of Hispanics who are Catholic remains unclear, partly because of varying survey methods and limited understanding of how these variations affect estimates of Hispanic religious identification. We compare 12 national surveys conducted since 1990. Language use strongly predicts religious identification among Hispanics—more strongly than other indicators of assimilation—and evidence suggests English-only interviewing inflates Protestant identification. Additionally, identifying Hispanics through ancestry questions may inflate Catholic identification. We also explore effects of sampling bias, noncoverage bias, and weighting on religious identification. Analyses suggest that poststratification weighting is advisable, particularly for language use. However, weighting cannot fully substitute for extensive coverage of subpopulations such as recent immigrants and Spanish-only speakers. We conclude that 70 percent or slightly more is a reasonable estimate of the proportion of adult Hispanics who are Catholic, and 20 percent a reasonable estimate of the proportion who are Protestant or other Christian.     

Christian Affiliation,Christian Practice,and Attitudes to Religious Diversity: A Quantitative Analysis among 13- to 15-year-old Female Students in the UK

Within the context of the “Young People’s Attitudes to Religious Diversity” project at the Warwick Religions and Education Research Unit, this study examines the association between self-assigned Christian affiliation, self-reported Christian practice, and attitudes towards religious diversity among a sample of 5,748 13- to 15-year-old female students attending schools in England, Northern Ireland, Scotland, and Wales. The two hypotheses being tested are that, among female students, nominal Christians do not differ in their attitudes towards religious diversity from unaffiliated students and that church attendance leads to less tolerance of other religious groups. The data partly support the first hypothesis but not the second. Churchgoing Christian female students are more interested in and more tolerant of other religious groups. The data also draw attention to the perceived importance of religious education in schools for shaping views on religion and on religious diversity among unaffiliated students, nominal Christians, and practising Christians. Both the Christian churches and religious education in school seem to have an important part to play in nurturing a tolerant and inclusive religiously diverse society in the UK.     

Socrates’ wisdom in definition

Why does Socrates favour definitional speech discussion of virtue’s instances and attributes? Why does he take such a dim view of applied ethics? In this article, I criticise the received answers to these questions and offer a different view. I argue that Socrates favours definitional dialogue because it actualises knowledge that the logic of his argument shows to be essential to virtue. By leading the interlocutor to a paradoxical definition of virtue as knowledge, Socrates engenders this knowledge in his soul.     

OF EAGLES AND CROWS, LIONS AND OXEN: Blake and the Disruption of Ethics

Why focus on the work of William Blake in a journal dedicated to religious ethics? The question is neither trivial nor rhetorical. Blake's work is certainly not in anyone's canon of significant texts for the study of Christian or, more broadly, religious ethics. Yet Blake, however subversive his views, sought to lay out a Christian vision of the good, alternated between prophetic denunciations of the world's folly and harrowing laments over the wreck of the world's promise, and wrote poetry as if poetry might mend the world. Setting imagination against the calculations of reason and the comfort of custom, Blake's poems inspire questions about the relationship of ethics to prophecy, and open the possibility that ethics itself would be markedly enriched could it find a place for what Thomas J. J. Altizer has called Christian epic poetry.     

WHY I AM AN ACCOMMODATIONIST AND PROUD OF IT

There is a strong need of a reasoned defense of what was known as the “independence” position of the science–religion relationship but that more recently has been denigrated as the “accommodationist” position, namely that while there are parts of religion—fundamentalist Christianity in particular—that clash with modern science, the essential parts of religion (Christianity) do not and could not clash with science. A case for this position is made on the grounds of the essentially metaphorical nature of science. Modern science functions because of its root metaphor of the machine: the world is seen in mechanical terms. As Thomas Kuhn insisted, metaphors function in part by ruling some questions outside their domain. In the case of modern science, four questions go unasked and hence unanswered: Why is there something rather than nothing? What is the foundation of morality? What is mind and its relationship to matter? What is the meaning of it all? You can remain a nonreligious skeptic on these questions, but it is open for the Christian to offer his or her answers, so long as they are not scientific answers. Here then is a way that science and religion can coexist.     

The Religion of the Educated Classes Revisited: New Religions,the Nonreligious,and Educational Levels

A number of different studies carried out in the late 20th century indicated that new religious movements (NRMs) tended to recruit individuals who were highly educated. In the present study, we confirm this pattern utilizing data from the national censuses of Australia, New Zealand, Canada, England, and Wales. Additionally, we found that educational patterns for NRMs in the censuses tended to fall into at least two subgroups, one of which had educational levels comparable to mainline denominations and the other of which had significantly higher educational achievements. Furthermore, census respondents who expressed some variety of nonbelief were comparable to this latter group in terms of educational accomplishments. We discuss this latter finding in terms of Ernst Troeltsch and Colin Campbell's analysis of secularization.     

Plato,Thomas and the Daring Ethics of Friendship

Abstract

Fergus Kerr observed that Thomas Aquinas inaugurates a new way of doing Christian ethics focused on human flourishing. It is based on a daring model of Christian friendship that has, though, found little success. Why? Because it stems from Aristotle's model of friendship which is, in turn, based upon self-love and exclusivity. Augustine, in particular, is a figure who portrays such friendship as antithetical to God's selfless and universal love: friendship, for him, needs to be ‘triangulated’ in divine love. However, Thomas suggests charity as friendship because he recognizes that friendship is the best ‘school of love’ for human beings: within the ambivalences of friendship, Christians can practise the habits of divine love so that it becomes an overarching principle in their lives. But, there is an irony in Thomas turning to Aristotle for a model of love that embraces rather than transcends human experience, since Aristotle too cannot quite shake off a vision of the ideal life that is uneasy with friendship. For that, we must turn to the work of Plato on friendship, in his dialogue the Lysis, which not only offers a model of friendship wholly committed to it as a school of love, philosophy and the good life, but does so recognizing the ‘in between’ status of human beings similar to that with which Thomas was concerned.     

Countering anti-Muslim attitudes among Christian and religiously unaffiliated 13- to 15-year-old students in England and Wales: testing the contact hypothesis

ABSTRACT

Drawing on data provided by 5,811 students from schools in England, Wales, and London who self-identified as either ‘no religion’ or as Christian, this study explored the effect of the contact hypothesis (having friends who are Muslims) on scores recorded on the seven-item Scale of Anti-Muslim Attitude (SAMA), after controlling for type of school (with or without a religious character), location (England, Wales, and London), personal factors (sex and age), psychological factors (extraversion, neuroticism, and psychoticism) and religious factors (self-assigned affiliation as Christian, worship attendance, and belief in God). The data demonstrated the positive effect of having friends who are Muslim on lowering anti-Muslim attitudes. The path is then described from educational research to curriculum development in the design of resources that offer young learners vicarious experience of having friends who are Muslims.     

The specific needs of foreign national prisoners and the threat to their mental health from being imprisoned in a foreign country

Foreign national prisoners represent an increasingly significant and vulnerable proportion of the prison estate in England and Wales, accounting for 13% of the population in custody (Prison Reform Trust, 2010). They are ever present in the Safer Custody statistics, accounting for nearly a quarter of self-harm incidents and self-inflicted deaths (HM Inspectorate of Prisons, 2009). Recent HM Inspectorate of Prisons, 2006, HM Inspectorate of Prisons, 2007, HM Inspectorate of Prisons, 2010 and a handful of research studies outline the lack of support facing many foreign national prisoners, in terms of language problems, social and cultural isolation, family support, immigration uncertainties and diversity issues. This paper reviews the current context of the foreign national prisoner population in England and Wales, paying particular attention to their experiences, specific needs, and potential threat to their mental health from being imprisoned in a foreign country. We then offer suggestions as to how these issues can be addressed by reviewing existing initiatives and making recommendations for future research.     

Religion: Not declining but changing. What do the population censuses and surveys say about religion in Estonia?

Abstract

This paper investigates religious affiliation in Estonia, considered to be one of the most secularized countries in the world and in which less than one third of the population affiliates with a religion on population censuses. Firstly, the article scrutinizes these data methodologically, comparing census results with findings from other survey and opinion polls. It finds that census data correlate with those from face-to-face surveys, while postal surveys tend to show considerably higher rates of religiosity and affiliation. Secondly, the article considers the findings themselves. According to census data, 29 percent of the population remained religiously affiliated between 2000 and 2011. However, the census also captures interesting changes over that period that illuminate the situation further. Significantly, Estonia is the first European country in which the traditional majority church has been usurped by a denomination associated with the largest ethnic minority group and which makes a strong connection between cultural and national identities. The article places this finding in the context of Central and Eastern European census data to argue that religious affiliation tends to remain high in societies where religious and national or ethnic identities have close ties, whereas traditional denominations have been declining in societies where these kinds of connections are weak. This factor helps explain variation between experiences of religious change in post-Socialist contexts.     

SOBIG: A Symposium on Belief in God

The following is a fictional account of a symposium on the age-old topic of belief in God. Organized by faculty members at a religion-based academy called the “Immutable Creeds University” (ICU), the goal of the Symposium was to generate candid discussion on two major questions of interest to both traditional theology and the contemporary cognitive sciences: (1) Why do people believe in God? and (2) Is that belief justified? Responses to these questions were posed and discussed by representatives of: (a) Pre-scientific creedal Christianity, (b) Scientifically informed Christian theology, and (c) Comprehensive naturalism. These three points of view also represent the succession of stages experienced by the author in his personal (and occasionally turbulent) worldview journey. For this reason, some readers may wish to read the author's closing remarks first.     

MICROGENETIC STUDY OF CHANGE:

The microgenetic method has been advocated by developmentalists as a promising tool in the study of change. Despite convergence of findings across investigators and diverse domains, however, several fundamental questions need to be answered (a). Is the potential for change specific to periods of developmental transition? (b). Is change domain-general or domain-specific? (c). Why and how does change occur? Answers to these questions bear on the extent to which microgeneiic study of change can be interpreted as providing insight into the natural change process.     

The evolution of the primates: Anglicanism,primacy and conciliarity

Contemporary debate about the relationship between civil and religious law, highlighted by the Archbishop of Canterbury's 2008 lecture on ‘Civil and Religious Law in England’, prompts a reassessment of the place of ius divinum in the understanding of the nature of law. This article questions the assumption of modernity that there is no place for divine law, and briefly surveys the different role played by divine law in Judaism, Islam and Christianity. It examines the contrasting Christian perspectives of Aquinas and Duns Scotus, which leads to a critique of the relationship between personal welfare and the common good. Since, in the context of post-modernism, questions related to divine law are once again being addressed, the article criticises aspects of a fundamentalist approach to it in both Islam and Christianity. It argues that, from a Christian perspective, the personal truth of Jesus Christ embodies the place where the divine freedom comes into relation with human freedom. It concludes that in reflecting on a common praxis for humanity, it is this embodied relationship which provides the basic perspective for practitioners of canon law to contribute in a significant way to the debate now gathering momentum.     

Three-Year Itch: Communicating Information to Minimize Faculty Anxiety During College and University Presidential Transition

Abstract

Through a mixed methodology study of college and university faculty and presidents’ perceptions as they experience presidential change in Christian higher education, researchers addressed these research questions: Are there factors present that contribute to successful change during administrative transition in Christian higher education? If so, what are these factors? Faculty were surveyed using the Best Christian Workplaces (BCW) instrument. Following analysis of survey results, faculty participated in focus groups to qualitatively respond to the BCW survey. Finally, an interim president and newly elected president were interviewed to assess their perceptions of presidential transitions in Christian higher education. Researchers affirm conclusions from the literature and explain a key finding that contributes to the field of presidential change in Christian higher education.     

World Religions and the Northern Ireland Curriculum

The aim of this article is to assess the arguments for and against the inclusion of a study of world religions within the religious education provision of schools in Northern Ireland. The point of departure for our discussion is the Inter-Faith Forum's recent claim that exclusively Christian content may be in breach of equality and human rights legislation. It is concluded that there should be teaching about world religions but that multi-faith religious education of the form espoused in England and Wales, whereby a wide range of religions is covered, is inappropriate to the Northern Irish educational and cultural context.     

ONLINE BUDDHIST AND CHRISTIAN RESPONSES TO ARTIFICIAL INTELLIGENCE

I report the findings of a comparative analysis of online Christian and Buddhist responses to artificial intelligence. I review the Buddhist response and compare it with the Christian response outlined in an earlier essay (Tamatea 2008). The discussion seeks to answer two questions: Which approach to imago Dei informs the online Buddhist response to artificial intelligence? And to what extent does the preference for a particular approach emerge from a desire to construct the Self? The conclusion is that, like the Christian response, the Buddhist response is grounded not so much in the reality of AI as it is in the discursive constructions of AI made available through Buddhist cosmology, which (paradoxically), like the Christian response, are deployed in defense of the Self, despite claimed adherence to the notion of anatta, or non‐Self.     

The Bible, Knowledge of God and Dei Verbum

How may an inquiring person fittingly look upon the Bible? In what manner can a person's attention to the Bible assist them to knowledge? For a Catholic Christian analysis, what ideas are suitable about the place of the Bible in relations between God and humans, and in appropriation by a person today of whatever divine disclosure or revelation is at hand? This article outlines reflections on these matters. Links are apparent with key points in Vatican II’s Dei Verbum. The first of four sections concerns a fundamentalist outlook. Section II has to do with certain limited but significant ways in which a person may look on the Bible: ways similar to ways in which a person may look on other texts. Section III pauses on inquiries into ‘deep, inner’ matters of life where the person inquiring does not proceed from a perspective of Catholic Christian faith. Section IV surveys a broad range of thoughts that may aptly be endorsed from within a perspective of Catholic Christian faith. The thoughts concern the nature of the situation by which a Catholic Christian person today can advance in knowledge of God: in appropriation of divine disclosure. Ways in which a person may look on the Bible that go beyond those exhibited earlier are now made explicit. (The article fully allows that numerous views held by one or another follower of Jesus who does not adhere to Roman Catholicism may, in respects at stake, harmonize with a Catholic Christian faith‐perspective.)