VOCATION AND CREATION: BEYOND THE GENTILE‐HOMOSEXUAL ANALOGY

One strand of the church's conversation about homosexuality compares present‐day acceptance of homosexuals to the church's acceptance of Gentiles in Acts 15. In a previous article, “Gentiles and Homosexuals,” I presented the history of that strand. In a reply to my article, Olson proposes to reimagine the analogy via the “radical new perspective on Paul” and argues that doing so exposes problems with my original analysis. I defend myself against these criticisms, while also entering into the spirit of Olson's reimagined analogy. Expanding the scope beyond Acts to Paul opens up important facets that might otherwise be obscured. In particular, it includes voices that are sometimes silenced, and presses both sides for an account of sexuality grounded in vocation and God's purposes in creation.     

Correlates of unhealthy weight-control behaviors among adolescents: implications for prevention programs.

This study aimed to identify correlates of unhealthy weight-control behaviors in adolescents to guide the development of programs aimed at the primary prevention of disordered eating. A model explaining unhealthy weight-control behaviors was tested among 4,746 adolescents using structural equation modeling. Models fit the data well and explained 76% of the variance in unhealthy weight-control behaviors among girls and 63% among boys. Weight-body concerns were a strong correlate of unhealthy weight-control behaviors in both girls and boys. Models also emphasized the importance of weight-specific social norms within the adolescent's proximal environment. Findings suggest the importance of addressing weight-body concerns within prevention programs and extending interventions beyond classroom settings to ensure changes in weight-related norms among peer groups and family members.     

Undermining the axiological solution to divine hiddenness

Lougheed (Ratio 31:331–341, 2018) argues that a possible solution to the problem of divine hiddenness is that God hides in order to increase the axiological value of the world. In a world where God exists, the goods associated with theism necessarily obtain. But Lougheed also claims that in such a world it’s possible to experience the goods of atheism, even if they don’t actually obtain. This is what makes a world with a hidden God more valuable than a world where God is unhidden (where it’s impossible to experience atheistic goods), and also more valuable than an atheistic world with no God (and hence no theistic goods). We show that Lougheed never considers the comparison between a world where God hides and an atheistic world. We argue that it’s possible for a person to experience theistic goods in a world where God does not exist, a possibility Lougheed never considers. If this is right it undermines his axiological solution to divine hiddenness. We conclude by showing how our discussion of the axiology of theism connects to the existential question of whether God exists; that is, we show that the axiological question is (partly) dependent on the existential question.