Christian and Political Conservatism Predict Opposition to Sexual and Gender Minority Rights through Support for Christian Hegemony

Although significant strides have been made for sexual and gender minority (SGM) rights in the United States, there continues to be opposition to SGM rights from many conservative Christians and political conservatives. In this study, we investigate this opposition by examining support for Christian hegemony (i.e., the idea that Christianity should be the norm and Christians should be in power in the United States) and unawareness of Christian privilege (i.e., unearned advantages for Christians) as religiopolitical variables that help to explain the association between Christian and political conservatism and opposition to a host of SGM rights (same-sex marriage, same-sex adoption, nondiscrimination policies in jobs and housing for SGMs, and bills regarding transgender public bathroom use). Based on structural equation modeling analysis with heterosexual cisgender Christian (n = 688) and Areligious (n = 327) students, we demonstrate that support for Christian hegemony and unawareness of Christian privilege help to explain the association between Christian and political conservatism and opposition to SGM rights. These findings advance our understanding of a new type of religious-based variable focused on religious power and privilege to help understand conservative religious and political opposition to SGM rights. Limitations, implications, and directions for future research also are discussed.     

FORGIVENESS AND INTERPRETATION

This paper explores the relationship between our interpretations of another's actions and our readiness to forgive. It begins by articulating an account of forgiveness drawn from the New Testament. It then employs the work of Schleiermacher, Dilthey, and Gadamer to investigate ways in which our interpretations of an act or agent can promote or prevent such forgiveness. It concludes with a discussion of some ethical restrictions that may pertain to the interpretation of actions or agents as opposed to utterances and a look at the significance of these restrictions for forgiveness‐promoting interpretation.     

THEOLOGICAL ETHICS, THE CHURCHES, AND GLOBAL POLITICS

Several discourses about theology, church, and politics are occurring among Christian theologians in the United States. One influential strand centers on the communitarian theology of Stanley Hauerwas, who calls on Christians to witness faithfully against liberalism in general and war in particular. Jeffrey Stout, in his widely discussed Democracy and Tradition (2004), responds that religious people ought precisely to endorse those democratic and liberal American traditions that join religious and secular counterparts to battle injustice. Hauerwas, Stout, and many of their interlocutors envision liberal U.S. culture as the context of Christian social ethics. The ensuing debate rarely incorporates Catholic scholars, feminist scholars, scholars of color, or international and liberationist voices. Their inclusion could enhance an understanding of the role of the church in society, and support a common morality in the face of global pluralism. More importantly, it could broaden the scope of discourse on religion and politics to envision global Christian social ethics.     

Dogmatic Behavior Among Students: Testing a New Measure of Dogmatism

Abstract

The study tested the validity of a new measure of dogmatism by examining university students' evaluations of the Bible. Those who believed that every word in the Bible came directly from God and that the Bible is free of any error, contradiction, or inconsistency scored much higher on this dogmatism measure than students who thought otherwise. Such “true believers” then read the 4 highly varying Gospel accounts of the resurrection of Jesus. The most dogmatic of them still insisted there were no contradictions or inconsistencies in the Bible. The less dogmatic acknowledged that contradictions and inconsistencies exist. These results reinforce those of 4 earlier studies that indicated that the new measure of dogmatism has empirical validity.     

Chinese Christians in America: Attachment to God,Stress, and Well‐Being

This study examined whether attachment to God moderated the relation between perceived stress and well‐being (i.e., life satisfaction and positive affect) among 183 Chinese Christian international students and immigrants. Results showed significant main effects of (a) perceived stress on life satisfaction and (b) secure attachment to God and avoidant attachment to God on life satisfaction and positive affect. There was a significant interaction of perceived stress and avoidant attachment to God on life satisfaction. Specifically, high avoidant attachment to God exacerbated the association between perceived stress and life satisfaction, whereas low avoidant attachment to God buffered the association between perceived stress and life satisfaction.     

An exploration of the experience of Christian counsellors in their work with both Christian and non‐Christian clients,with particular reference to aspects of cultural transition

Aim: This study explores the experience of Christian counsellors working in both Christian and secular settings, paying particular attention to the possibility of regarding their development as a form of cultural transition. Method: Heuristic methodology was used, interviewing 22 counsellors with varying churchmanship (i.e. Christian tradition/denomination) and counselling training. Findings/Discussion: A spectrum of experiences with both Christian and non‐Christian clients emerged. The level of overtness of the counsellors’ faith with these clients varied considerably. Parallels with the experience of these counsellors and that of immigrants in terms of cultural transition are discussed. Conclusions: The experience of Christian counsellors differs with respect to the level of Christian influence (i.e. Christian or secular input) in training, supervision and work context. Those with higher secular influence have less difficulty working with clients with different belief systems and values. Implications: Christian counsellors need to be more reflexive with respect to the effect of their own value systems when working with clients, particularly if they work mostly in a Christian context. Trainers need to be aware of cultural transition aspects in the development of counsellors who have a Christian faith.     

Worship as a Revelation. The Past,Present and Future of Catholic Liturgy

Unitatis Redintegratio (UR), the Decree on Ecumenism of the Second Vatican Council, was both the outcome and instrument of ecumenical engagement between Anglicans and Roman Catholics, and continues to have a formative influence on their dialogue. In the lead-up to the Council, personal contacts between Church of England leaders and the nascent Secretariat for Promoting Christian Unity played a significant part in a change of atmosphere towards other Christian traditions at the Vatican. UR notes the ‘special place’ which the Anglican Communion holds in the communion of churches: the 1966 meeting in Rome between Archbishop of Canterbury Michael Ramsey and Pope Paul VI would lead to The Malta Report (1968) and the Anglican–Roman Catholic International Commission (ARCIC). The ‘Principles of Dialogue’ set out in UR – avoiding polemical language; integrating spiritual and academic learning; expounding positions clearly, and committed openness – are affirmed in the light of the experience of ARCIC. The Agreed Statements of ARCIC I and II, focused around the motif of koinonia, are assessed in view of the topics for dialogue listed in UR: Christology; Ecclesiology (including the Blessed Virgin Mary); Sacred Scripture; Life in Christ in communion; Teaching on sacraments and ministry; and Christian personal, family, liturgical and social life. The significance of eschatology in relation to unity in Christ is highlighted, both with reference to Anglican difficulties about gender relations and authority, and to the three-fold use of ‘complete’ in UR. What might it mean for ecumenical dialogue, and ecclesial relationships, to work from the future backwards rather than just from the past forwards – i.e. in terms of faith rather than sight?     

Christian Mysticism and Science: The Psychological Dimension

Abstract

In this third of three papers, I identify three fundamental psychological themes that have informed Christian mystical theology and then explore how these themes might be given further understanding via natural science. The first theme, desire, represents an ever greater love for God: an insatiability related to the limitations of human language. Such focused desire for God is likely associated with brain activity in the caudate nucleus (CN); associated permanent changes in the neuroplastic brain further enhance this desire. The second theme, discernment, is about listening to God, being open to God's graces, and waiting for the right time to make godly decisions. Such decisions reflect both cognitive and emotive skills, as verified by their overlapping neural circuits within the brain. Psychotherapy indicates that the mind can control the brain, consciously improving and directing chosen events, thus leading to enhanced discernment. The third theme is charity, which represents the universal link between love of God and love of neighbor. Neuroscience demonstrates how cognition gives rise to such features as willfulness, surrender, fragmentation and wholeness—all of which play significant roles in mystical experiences, including the evolution to charity. Love of neighbor can be taken as shared attention building on intersubjective perception; such shared attention represents a deep interaction of lovers in voluntary self-disclosure—surely the ultimate basis for charity.     

Religion,Theology and Science: A Reformational Dooyeweerdian Approach

The most discussed (and applied) approaches to the relationship between religion and science seem to be basically four: opposition, independence, dialogue and integration. Only a few authors take into account the reformational approach that finds its roots in the work of Abraham Kuyper, Herman Dooyeweerd and others. This model may be described by the formula “inner reformation.” A historical and systematic introduction to this approach is hereby provided by sketching its understanding of the nature of (and relationships among) science, theology and religion. In the process, the originality and value of this approach to the relationship between religion and science are highlighted.     

Reconsidering theological exchange between China and the West

ABSTRACT

By reviewing the Chinese theological publications in the twentieth century, especially during the 1920s–1930s and after the 1980s, this article aims to show that it is not a zero-sum game between the translation of western theological works into Chinese and the publication of original Chinese theological works. The selection of the western works for translation exhibited a certain creativity from the Chinese side, and in turn, the translated works also inspired original Chinese theological works. In the twenty-first century, the Chinese studies of Christianity developed rapidly. Many Chinese Christian theologians published pro-actively in western languages. Due to the recognition of the importance of Christianity in contemporary China and the awareness of the global context for Christian theology, there was a growing interest among western theologians in non-western Christian theology, including Chinese Christian theology. The exchange and collaboration between Chinese and western theologians were particularly prominent on global and public issues.