Resisting the therapeutic reduction: on the significance of sin.

Sin-talk, though politically incorrect, is indispensable. Placing human life under the "hermeneutic of sin" means acknowledging that one ought to aim flawlessly at God, and that one can fail in this endeavor. None of this can be appreciated within the contemporary post-Christian, mindset, which has attempted to reduce religion to morality and culture. In such a secular context, the guilt-feelings connected with the recognition of sin are considered to be harmful; the eternal benefit of a repentance is disregarded. Nevertheless, spirituality appears to have therapeutic benefits. Therefore attempts are made to re-locate within healthcare a religion shorn of its transcendent claims, so as then to harvest the benefits of a spirituality "saved from sin". This reduction of religiosity to its therapeutic function is nourished by a post-modern constructivist construal of religion. This article critically examines the dis-ingenuity marring such recasting, as well as the incoherence of related attempts to reduce transcendence to solidarity, and to re-shape the significance of religious rituals.     

Church Attendance,Problems of Measurement,and Interpreting Indicators: A Study of Religious Practice in the United States, 1975–2010

Church attendance is usually measured in surveys by asking a direct question about frequency of churchgoing over a preset period of time, which is typically a year. Different studies have cast doubt over the validity of this indicator as it tends to overestimate actual attendance to a significant degree. The aim of this article is to compare data on church attendance provided by two different types of research conducted in the United States between 1975 and 2010: survey data (GSS) and data obtained from time use surveys (ATUS). This comparison has three main objectives: (1) to confirm the hypothesis that survey data tend to overestimate actual attendance; (2) to show that this overestimation is not constant over time and space, but tends to vary in an erratic and unpredictable way; and (3) to demonstrate that data provided by time use surveys are more reliable than the frequencies of churchgoing provided by traditional surveys when the objective is to identify trends in religiosity in a population.     

Losing hope: mental health and religious service non-attendance in Australia

Religious beliefs and practices are related to mental health. Many individuals report a religious affiliation, but do not have specific religious beliefs or practices such as attending religious services. These non-attendees are often assumed to resemble the non-religious, but are poorly studied. This study explored the demographic characteristics and mental health outcomes associated with being a non-attendee using data from a nationally representative Australian sample. Non-attendees were more likely to be non-Christian than attendees at religious services. They had worse mental health than both non-religious individuals and attendees, especially compared to the non-religious. Whether non-attendance is a result of or cause of poor mental health outcomes is not clear and deserves further investigation. Non-attendees clearly differed in our sample from both non-religious individuals and attendees. Our results do not support the hypothesis that individuals who report a religious affiliation, but are not actively religious, are similar to non-religious individuals.     

The unity of the Church according to Calvin and its meaning for the churches in Indonesia

Since the founding of the Council of Churches in Indonesia (DGI), which later changed its name to the Communion of Churches in Indonesia (PGI), a recurring question has been asked about what kind of unity the DGI/PGI intends to achieve. This issue was discussed by the General Assemblies, from the first in 1950 until the 10th in 1984, with various ideas being put forward. Some underscored the unity of structural organisations, whereas others emphasised our spiritual unity in Christ. It was only at the 10th General Assembly held in 1984 at Ambon that Indonesian churches discovered the answer they had been seeking all that time. The unity they sought was a shared understanding of Christian doctrine, mutual recognition and acceptance, and co-operation in working together to carry out their task and calling in Indonesia. In this respect, I believe that the view of Indonesian church unity conforms to Calvin’s concept which does not stress organisational unity but rather spiritual oneness, oneness in Christ, and oneness in the basic principles of the faith, in recognising each other as having the true preaching of the Word and administration of the sacraments. It is this kind of unity which has been expressed in the Five Documents of Church Unity (LDKG), later called Documents on Church Unity (DKG). The churches of Indonesia can learn much from the view of church reformer John Calvin.     

Christianity in the world of Japan’s religions: reception,incorporation, separation

This article traces three key themes in the encounter of Christianity with Japanese culture: namely, reception, incorporation and separation. It argues that these three can also be traced in the much longer engagement of Buddhism with Japan, and that their complex interaction is a helpful way of understanding the tension of inner and outer in Japanese Christian experience.     

For the church community after COVID‐19

COVID‐19 is changing everyday life. COVID‐19 is also changing the look of the church. The church is a community of people who gather for worship, fellowship, and sharing. However, due to the coronavirus, the church is no longer able to gather and worship together. Moreover, because of the coronavirus, social distancing with as little as possible face‐to‐face contact has been recommended worldwide. If this situation is prolonged, the church community interactions will have difficulty in surviving. Therefore, this article seeks ways to maintain and strengthen the church community in and after the coronavirus era through insight into speech act theory.     

Forgiveness as singularity: The “Allah” controversy in Malaysia and the church's public discourse of cheek‐turning

This paper adopts a Lacanian motif to present the world as being psycho‐theologically characterized by sacrifice and loss, with its subjects (including, more often than not, Christians) remaining in bondage to a vicious cycle of tit‐for‐tat violence and retribution. The chief solution to this situation is for the church to mimic the mercy, forgiveness, and cheek‐turning displayed by Jesus. Through via unconditional forgiveness in the face of injustice and oppression, the community defined by the enemy‐loving work of Christ can exemplify an unravelling of the present diabolical world system. In Lacanian terms, the church is responsible to initiate an ongoing assault of the Real (of peace‐making and forgiveness) upon the Symbolic Order (of rights‐seeking and oppression). This article argues that turning the cheek is no mere political tactic, but is indeed the church's singularity, that is, that aspect of a subject whose jouissance (or enjoyment) refuses the validation of the Other. It concludes by highlighting two episodes from the “Allah” controversy in Malaysia where Christian leaders prioritized forgiveness and reconciliation over legal reprisal.     

Vocational integrity

Luther's doctrine of vocation is about faithfully living the baptismal life. This article argues that for the Christian a theology of work—vocation—is not to be constricted to the spiritual sphere only. The Christian is called from the temporal sphere, but not out of it. As such, the Christian embraces the spiritual and temporal spheres in response to God's grace and for the good of the neighbor.     

Editorial

Abstract

Intersex in Church documents has, thus far, been given very little coverage in its own right. However, it is sometimes presented as a foil to transgender; a "natural" if unfortunate state in contrast to the resolutely "non-biological" state of transgender. This serves to stigmatize transgender, and fails to understand the extent to which intersex disrupts binary, dualistic notions of sex and gender in their entirety. Utilizing opposites such as biological/non-biological is not, in fact, the most useful way to represent the relationship between intersex and transgender. Rather, it must be acknowledged that both conditions profoundly undermine the givenness of certainty and either/or tropes as "goods" when it comes to sex identity at all. This article gives a brief summary of some occurrences of the unproblematized contrasting of intersex and transgender in some Church documents, and suggests that they are being contrasted in the wrong ways.