SCIENTIFIC AND RELIGIOUS APPROACHES TO MORALITY: AN ALTERNATIVE TO MUTUAL ANATHEMAS

Abstract Many people today believe that scientific and religious approaches to morality are mutually incompatible. Militant secularists claim scientific backing for their claim that the evolution of morality discredits religious conceptions of ethics. Some of their opponents respond with unhelpful apologetics based on fundamentalist views of revelation. This article attempts to provide an alternative option. It argues that public discussion has been excessively influenced by polemics generated by the new atheists. Religious writers have too often resorted to overly simplistic arguments rooted in literalist approaches to the Bible and the religious traditions. More historically conscious methods can avoid implausible claims about both religion and science.     

The Longevity Effects of Religious and Nonreligious Participation: A Meta‐Analysis and Meta‐Regression

Scholars have long argued that the reduced mortality risk associated with frequent participation in religious services derives from two sources: social participation and religious belief efficacy. In contrast, the reduced mortality risk associated with participation in nonreligious groups is thought to derive solely from the social participation component. This study tests the religious efficacy hypothesis by comparing the effects of religious participation with nonreligious participation using meta‐analyses of 312 mortality risk estimates from 74 publications (providing data on more than 300,000 persons). We found no significant difference between the mean hazard ratio (HR) for low religious participation (HR, 1.32; 95% CI, 1.24–1.41) and the mean HR for low nonreligious participation (HR, 1.25; 95% CI, 1.17–1.33). These findings suggest that the positive health effects of religious participation may largely be attributed to the social participation component, rather than to the religious component of the act.     

A brilliant jewel: sex,celibacy, and the Roman Catholic Church

As clerical sexual abuse scandals hit the news and the crisis of vocations worsens each year, debate about the merits of mandatory clerical celibacy continues to grow. The fact remains, however, that supposedly celibate priests have been sexually active in significant numbers throughout history and that their sexual activity has barely affected the power of the Church. In this article, I focus on the ‘everyday’ nature of sexual ‘incontinence’ among a group of Northeast Brazilian priests and analyse the relative systematicity with which vow-breaking is accommodated. Such systematicity, I suggest, reveals an ongoing stable-instability at the heart of the Church as an institution; a dynamic which, if better understood, can help to explain the most characteristic (but often overlooked) feature of institutions more generally: their impressive longevity.     

Pope Francis: a pastor according to the heart of Christ

Catholic Canon Law stipulates that the Pope is ‘the pastor of the universal Church on earth’. Pope Francis took up the challenge which this statement poses to those exercising the Petrine ministry by asking for prayers that he might be ‘a pastor according to the heart of Christ’. How is a Pope ‘a pastor according to the heart of Christ’? What particular opportunities does the Petrine ministry offer for this? What are the pastoral aspects of the papacy? What does it seem we can expect from Pope Francis in this regard? As this article shows, the task of ‘a pastor according to the heart of Christ’ has an impact on several aspects of the implementation of the Petrine ministry, such as using the Pope’s power in the service of unity, encouraging collegiality in communion as the visible centre of the entire Christian Church in dialogue with other religions, that the world may believe.     

Connected to the wellspring: ecclesiological capabilities of small groups of adolescents

The relationship between adolescents and institutional manifestations of church is often problematic. Nevertheless, adolescents still have a need to talk about and to experience faith together with other adolescents. When institutional activities are not available or do not satisfy the needs of the adolescents they sometimes create their own small groups and (informal) meetings to affirm their faith integrated in their (social) lives. Sociological studies also show the tendency to create their own small groups (tribes) besides existing groups of institutional organisations. In this article the question posed is how this more tribal way of being together can be seen as church. Is a (new) form of ecclesiology possible in a world of small groups, networks, social media? This article describes ecclesiological capabilities in a complex sociological environment for adolescents.     

Holiness as a mark of the Church in the writings of John Henry Newman

‘Church’ is a common word to denote ordinary, traditional, mass Christian churches. In sociology, four main characteristics are used to describe these religious organisations: a bureaucratic organisational structure, a passive relationship with their members, a positive relationship and attitude to society and the state, and a leading vision for the whole of society including a positive attitude to other religious bodies. This article states that these characteristics are under pressure in the context of globalised social relations. With examples from European churches, it is shown that these organisations are becoming less likely to conform to the ideal type of ‘church’. In the conclusion, three scenario's for the future of ‘churches’ in western society are portrayed.     

Charismatics,independents, and missions: Church proliferation in Ghana

The paper traces the changing phases in the development of the African religious movement phenomenon, focusing on the newer versions, namely the charismatic churches, and analysing their activities and their impact on Ghanaian society. It observes that the motives for their proliferation are diverse but one of the main contemporary sources of proliferation is the prominence they have gained through the media and other telecommunication systems. With their strong intolerance towards African traditional religious customs, which they exhibit through the medium of tele‐vangelism, the charismatic churches have become the main opponents and source of Christian/African traditional religious conflict in contemporary Ghana.     

Chapter 14: The Caleb Affect: The Oldest-Old in Church and Society

SUMMARY

Persons in North America who are over 80 years of age are generally overlooked by religious leaders. They are, however, the fastest growing cohort in society. This age crescendo promises to be a significant factor in the future ministry of the rapidly increasing number of graying churches and synagogues.     

The Viability of Christian Same-Sex Unions: Why Scripturally Normed Faith Communities Must Support Homosexual Relationships

Abstract

This article examines the common, competing lay theologies employed to address the viability of Christian same-sex unions and critiques their problematic underpinnings. Particular attention is given to the unproductive hermeneutical dynamics that have characterized the debate over this issue. After a critical examination of the relevant biblical texts and other foundational assumptions, the author proposes a biblical theology of Christian same-sex unions as a constructive, conciliatory alternative. The author contends that Christian communities that grant a controlling influence to the Bible as Scripture must accept the biblical testimony on the identity of human beings and the calling of human beings to image God's covenant faithfulness through the gift of sexuality, regardless of sexual orientation. The article is written primarily with clergy in mind, specifically to offer resources for providing guidance in ecclesial processes of discernment on the issue of Christian same-sex unions.     

Empirical and historical perspectives on the growth of Pentecostal-style churches in Malaysia,Singapore and Hong Kong

This article considers the growth of Pentecostal-style churches in Southeast Asia, and specifically in Hong Kong, Kuala Lumpur and Singapore. It outlines four reasons for the growth that occurred and then, using qualitative and quantitative data in a mixed mode, seeks to test the hypotheses it derives. It concludes that each of the hypotheses remains plausible but notes that contextual factors or major social disruptions undermine any deterministic account.