BELIEFS OF A CHRISTIAN MINISTER IN LIGHT OF CONTEMPORARY SCIENCE

Abstract. This paper states the author's understanding of the doctrines of the Christian faith in the light of her scientific background and her interpretation of current evolutionary, neuropsychologi–cal, and other scientific theories. It contains the actual ordination vows and her response to them, based upon an outline of questions suggested by the United Church of Christ.     

“God is My First Aid Kit”: The Negotiation of Health and Illness among Christian Scientists

Christian Scientists’ rejection of conventional medical practices has generated considerable controversy. Using insights from theories of subcultural identity and cultural repertoires, we analyze elite discourse and adherent narratives from 20 Christian Scientists to examine how this nonmedicalized religion engages the challenges posed by the highly medicalized character of American society. The writings of Christian Science founder Mary Baker Eddy primarily exhibit a critical posture toward conventional medicine, although conciliatory language is also evident in these same works. These discursive nuances provide Christian Science adherents with latitude in negotiating health and illness in their everyday lives. Interview data reveal that negotiated health practices are particularly evident in three domains: using prayer as a means of seeking divine guidance, developing metaphysical competency as a healer, and weighing options based on legal mandates for seeking medical treatment. We conclude by specifying the implications of our findings and identifying directions for future research.     

Assuming a Position: Women and Men as Moral Critics in Their Own War Zone

In their search for an authentic moral self, women and men may at some time in their lives assume a position of resistance. Men are most likely to assume this position in the sphere of war. It is not clear, however, where or when women would be expected to assume such a position or what the nature of that position might be, and how far it could be likened to that of the resisting man. This paper explores the idea that choosing to be a single mother can be a position by and from which women can voice their moral criticism. Such position is comparable to the (known and well-studied) position taken by men who show their moral criticism by refusing to participate in a specific battle during a morally controversial war. The paper begins with an examination of the philosophical and psychological concepts of separate and connected moral positions available to resisting men and women in the spheres of war and family. The conclusions are based on data from two samples of resisters in the spheres of war and the family: 36 soldiers (30 years old on average) who decided to take a stand as selective conscientious objectors (SCOs) during a morally controversial war and 50 (biologically) mature single women (over age 30) who chose to become pregnant and to remain unwed mothers. The conceptual and methodological questions regarding this comparison are discussed.     

A Call to Act Together

This is the text of the message issued by the 11th Assembly of the World Council of Churches, meeting in Karlsruhe, Germany, from 31 August to 8 September 2022. In their message, delegates stated that all are called by Christ's love to repentance, reconciliation, and justice in the face of war, inequality, and sins against creation.     

The Duality of American Christian Nationalism: Religious Traditionalism versus Christian Statism

While posited as a unified ideology, Christian Nationalism (CN) actually contains two distinct views of what it means to be a “Christian Nation”—one which envisions a Christian civil society separate from the profanities of politics, what we call “Religious Traditionalism.” The other envisions a Christian federal government where power is wielded exclusively by ethno-religious insiders, or “Christian Statism.” Multiple waves of two national surveys confirm that current measures of CN contain these two factors, which have become increasingly divergent in the past 20 years. In addition, we find that Christian Statism predicts nativism, Islamophobia, anti-Semitism, and racial distrust while Religious Traditionalism, in most instances, predicts the opposite. Historically, Religious Traditionalists have always sought to influence civil society and focused mainly on family/sexual issues. But a different brand of CN has emerged, wherein all federal and state authority should rightfully and exclusively belong to Christian Statists.     

Mind Attribution to Gods and Christians in the Chinese Cultural Context

Drawing on the distinction in mind perception between agency and experience, this research examined whether and how culture-based religion affects mind attribution to gods and Christians in a religious priming paradigm. When attributing mind to gods in Study 1, participants in the religious priming condition attributed more agency to gods than those in the neutral condition. When attributing mind to human religious targets in Study 2, religious participants in the religious priming condition attributed more experience to a Christian target than those in the neutral condition, while atheist participants in the religious priming condition attributed less experience to a Christian target than those in the neutral condition. In addition, religious participants in the religious priming condition attributed more experience to an atheist target than those in the neutral condition. Taken together, mind attribution to religious targets varied on agency and experience, and showed its own cultural features in China.     

Culture Wars and COVID-19 Conduct: Christian Nationalism,Religiosity, and Americans’ Behavior During the Coronavirus Pandemic

During the COVID-19 pandemic, Americans’ behavioral responses were quickly politicized. Those on the left stressed precautionary behaviors, while those on the (religious) right were more likely to disregard recommended precautions. We propose the far right response was driven less by partisanship or religiosity per se, but rather by an ideology that connects disregard for scientific expertise; a conception of Americans as God's chosen and protected people; distrust for news media; and allegiance to Trump―Christian nationalism. Analyzing panel data collected in the thick of the COVID-19 crisis, we find Christian nationalism was the leading predictor that Americans engaged in incautious behavior like eating in restaurants, visiting family/friends, or gathering with 10+ persons (though not attending church), and was the second strongest predictor that Americans took fewer precautions like wearing a mask or sanitizing/washing one's hands. Religiosity, in contrast, was the leading predictor that Americans engaged in more frequent precautionary behaviors. Findings document that Christian nationalism, not religious commitment per se, undergirded the far-right response to COVID-19 that disregarded precautionary recommendations, thus potentially worsening the pandemic.     

Christ's Love as the Basis of the Church's Faith Witness to Muslims

According to the Christian view, the essence of the triune God is revealed in the relational event between God the Father, the Son Jesus Christ, and the Holy Spirit. The Bible says of this God, “God is love” (1 John 4:8, 16). By way of example, the article explores “God's love” to show that the Qur'an's conception of God is incompatible with key tenets of the New Testament. Thus, when keeping both conceptions of God in view, we cannot speak of one and the same God. Now what does this mean for the pursuit of conciliatory relations between Christians and Muslims? Which relational paradigms need to be kept in mind? After reflecting on the concepts of neighbourliness, companionship, and hospitality, the article goes on to trace the conceptual outlines of Christian mission as a mission of God's love (missio amoris Dei). Its hypothesis is that a characteristically Christian conception of God can supply useful motifs for appreciative and conciliatory actions by Christians toward Muslims. Finally, the author proposes a theology of interreligious relations (which he has elaborated upon elsewhere) as an alternative approach to conventional theologies of religion.