THE MYSTERY OF GOD AND THE SUFFERING OF HUMAN BEINGS1

The proper theological response to the problem of reconciling human suffering with the Christian belief in a God of infinite wisdom, power, and goodness is not to try to solve the unsolvable, but to preserve the mystery of God. The concept ‘mystery’ as attributed to God signifies intelligibility — inexhaustible intelligibility — not contradiction. Mystery suggests the range and limits of a human being's knowledge of God. We cannot know why God permits suffering in this particular instance or the character of God's response to someone in the throes of suffering. We can know in a general way the necessary conditions of the possibility for the realization of God's purpose because we know the purpose of God's activity through revelation. This paper argues that if God created the universe so that creatures could share in the fullness of God's life, God could not have achieved God's purpose without any human suffering. This argument upholds the inexhaustible intelligibility of God's activity and thus preserves the mystery of God, for if God could have achieved God's purpose without any suffering, yet willed the suffering of creatures, then the eternal plan of providence and the actual unfolding of salvation history would be arbitrary and irrational.     

Using the relational turbulence model to understand negative emotion within courtship

We employ the relational turbulence model to deduce hypotheses about how intimacy, relational uncertainty, and interference and facilitation from partners predict people’s experience of negative emotion. We test our hypotheses using data from a self‐report, cross‐sectional study of 525 individuals involved in dating relationships. Results indicated that intimacy shared very small convex curvilinear associations with anger, sadness, fear, and jealousy (H1). Relational uncertainty and interference from partners were positively correlated with negative emotion (H2, H3), and facilitation from partners was negatively correlated with negative emotion (H4). Also as expected, relational uncertainty and interference from partners mediated the association between intimacy and negative emotion (H5). We interpret how our findings shed light on people’s experience of negative emotion within courtship.     

KILLING ON THE FRONTIER: MEAT EATING AS AN EXTREME CASE FOR CHRISTIAN ETHICS

This article argues that killing animals for food represents an extreme case within Christian moral thinking comparable to Karl Barth's Grenzfall argument against such violent acts as suicide, abortion, killing in self‐defense, capital punishment, and war. This position is in contrast to the view of many environmental philosophers who hold human hunting to be comparable to animal predation. It also disputes the language of substitutionary sacrifice prevalent in some Christian discussions of meat eating.     

RESPONSE‐DEPENDENCE THEORY AND EMPIRICAL CLAIMS FOR THE SOCIAL SCIENCES

Abstract: The analysis here is an attempt to show how the current epistemological theory of response‐dependence (R‐D) may be relevant to understanding putative ontological claims of the empirical social sciences. To this end I argue that the constitutive features of human response, central to R‐D theory, can be made explicit for social science. I conclude that for the empirical social sciences the implication of combining R‐D and certain forms of statistical analyses leads to the possibility of an events‐based ontology.     

The Social and Economic Imperative of Lesbian, Gay, Bisexual, and Transgendered Supportive Organizational Policies

The central premise of this article is that organizations have social and economic interests in building policies and practices that support lesbian, gay, bisexual, and transgendered (LGBT) workers. This argument is based on empirical evidence that (a) LGBT workers continue to face discrimination at work from which they are not protected under federal law, and (b) discrimination has negative consequences for individual's mental and physical health, and on reasoning that (c) organizations share responsibility for the social good of the communities in which they operate. We offer practical suggestions for creating LGBT-supportive organizations and propose that industrial–organizational psychologists have an ethical obligation to support such efforts.