James Baldwin,Christian Ethics,and the Recovery of Tradition

This essay uses James Baldwin’s thought about racism and homophobia as a critical lens for thinking about some influential strands of Christian ethics. The first part shows how Baldwin understood racism and homophobia and related them to one another by framing them as instances of spirit/flesh dualism and as effects of Christian supremacy. The second part relies on Baldwin’s categories to analyze and juxtapose the thought of select neo-Anabaptist and neo-Augustinian social ethicists. Like Baldwin, the ethicists I engage respond to the distorting power of Christian supremacy and of spirit/flesh dualism. Unlike Baldwin, these ethicists frame their response to Christian supremacy and dualism as a recovery of a more authentic or faithful Christian tradition. Baldwin, who often relied rhetorically and morally on Christian claims and frequently called on Christians to reflect the example of Jesus and the precepts of love, related to the tradition from the perspective of someone who had become an outsider to the church. He tended to focus instead on what the problems he described reflected about Christianity. The contrast with Baldwin helps identify two distinct retrieval strategies, which characterize the neo-Anabaptist and neo-Augustinian ethicists I discuss. One strategy seeks to preserve the integrity of Christian faith, and the other seeks to protect its essential decency. In what follows, I highlight some of the weaknesses of these approaches to tradition retrieval.     

A preliminary validation of a Norwegian version of the Tinnitus Sample Case History Questionnaire

At present there is no validated tinnitus questionnaire available in Norway. The aim of the present study was to psychometrically evaluate and report on a Norwegian translation of the Tinnitus Sample Case History Questionnaire (TSCHQ). Furthermore, the results were compared to those of a recent Swedish validation of TSCHQ. More than two hundred (N = 218) participants with tinnitus participated in the study, of which 78% completed the Norwegian TSCHQ on two occasions so that test-retest reliability could be evaluated. Results show that the Norwegian TSCHQ has acceptable test-retest reliability with the exception of 10 items, which is slightly better than the recent Swedish validation of TSCHQ. At the item level, there were both similarities and differences between the Norwegian and Swedish validation studies. It is concluded that the Norwegian TSCHQ is an appropriate measure of patients’ history and experience of tinnitus, and while we recommend further validation of the Norwegian TSCHQ, we encourage Norwegian researchers and clinicians to use the Norwegian translation of TSCHQ.