RELIGIOUS NATURALISM OR THEOLOGICAL HUMANISM?

Loyal Rue's book Religion Is Not About God (2005) is a polemic for religious naturalism. In it Rue sets up a general model of religion based on principles of scientific materialism, tests his model against five historical religions, and speculates on the future of religion. He claims that in the West, modern science and pluralism threaten the moral authority of Christianity in facing the environmental crisis, which is fueled by a rival metareligion, consumerism. He concludes that an ecological Doomsday is likely, following which a new religion will arise: religious naturalism. I challenge Rue's account at three levels, from the standpoint of theological humanism. First, as a philosopher of religion, Rue cannot carry through his scientific materialist explanation of religion. The first‐person experience of consciousness escapes such an account. Second, as a myth maker, Rue unifies the evolutionary epic retrospectively, where the evidence is thin, and projects the future overconfidently. Third, as a theologian, Rue is wrong to equate God and Nature.     

城市退休老年人居家养老消费心理研究

针对当前我国老龄化社会所面临的养老方式难题:家庭养老基础不再牢靠,社会机构养老补充不够充分,推行社区居家养老仍有一定困难;就宁波市退休老年人对居家养老服务的消费心理现状进行了问卷调查和访谈调查。结果发现:退休老年人对居家养老服务的消费意愿不强、消费预期也不容乐观。研究认为,应认真分析这一问题的原因,并加强退休老年人对居家养老服务消费心理的引导。     

Sacred Canopies or Religious Markets? The Effect of County-Level Religious Diversity on Later Changes in Religious Involvement

Secularization theories, such as Berger's Sacred Canopy argument, hold that religious diversity leads to a decline in religious participation. Religious market models (e.g., Finke and Stark) argue the opposite. Voas, Olson, and Crockett found that nearly all of the vast research exploring this important question prior to 2002 was flawed due to a previously unrecognized noncausal statistical relationship between measures of religious diversity and measures of religious participation. Since 2002, this methodological issue has largely stymied research on this important topic. We first describe how, following Voas et al.’s recommendations, longitudinal models can overcome these problems. We then apply these methods to data measuring the religious composition of all U.S. counties found in the Religious Congregations and Membership Studies from 1980, 1990, 2000, and 2010. Using multilevel longitudinal regression models, we find that greater county-level religious diversity is followed by later declines in county-level religious participation rates. The negative effect size of religious diversity is large and robust to changes in the control variables and different methods of measuring religious diversity.     

The Political Mobilization of America's Congregations

We use data from the National Congregations Study (NCS), including data from the fourth wave, to describe congregations’ political activity in 2018–2019, and to examine change in that activity since 1998. Congregations have become more politically mobilized since 1998, with the majority of congregations (56 percent) engaged in at least one of the political activities asked about in 2018–2019. Black Protestant congregations in particular experienced a surge in political activity since 2012, and congregations with politically liberal convictions or in traditions with more immigrant members have substantially increased their advocacy on behalf of immigrants in recent years. Overall, since 2012 and possibly since 1998, the political mobilization of congregations on the left has increased more than political mobilization of congregations on the right. We also find that 4 percent of (overwhelmingly Catholic) congregations have declared themselves sanctuaries for undocumented immigrants, and a surprisingly large minority (17 percent) of congregations would publicly endorse or oppose political candidates if doing so would not put their tax status at risk. Ironically, in light of the support for this tax law change among conservative leaders, African American and politically liberal congregations are by far most likely to publicly endorse a candidate if they could.     

Absence of Ankle Stiffening While Standing in Focus and Cognitive Task Conditions in Older Adults

Abstract

Research suggests that an external focus or cognitive task may improve postural control. Removing attention from movement production may promote automaticity, or the tasks may promote ankle stiffening. To investigate these two theories, twenty older adults stood while performing baseline standing, internal focus, external focus, and two cognitive tasks. Changes in postural control occurred in external focus and cognitive task conditions compared to baseline and internal focus, while no change occurred in cocontraction indices. This suggests that an external focus and cognitive task can improve postural control in older adults. Since no change occurred in cocontraction indices across conditions, this suggests that stiffening cannot explain these changes. Instead, changes could be due to automaticity of sway.     

A constructive Christian theology for the pluralistic world: Author's introduction of the project and a response to reviewers

The author of the five-volume a Christian theology for the pluralistic world (Eerdmans, 2013–2017), Veli-Matti Kärkkäinen, introduces the nature, distinctive features, and methodology of the project and also responds to the reviewers whose reviews have been included in this issue.     

RELIGIOUS BELIEF AS ACQUIRED SECOND NATURE

Multiple authors in cognitive science of religion (CSR) argue that there is something about the human mind that disposes it to form religious beliefs. The dispositions would result from the internal architecture of the mind. In this article, I will argue that this disposition can be explained by various forms of (cultural) learning and not by the internal architecture of the mind. For my argument, I draw on new developments in predictive processing. I argue that CSR theories argue for the naturalness of religious belief in at least three ways; religious beliefs are adaptive; religious beliefs are the product of cognitive biases; and religious beliefs are the product of content biases. I argue that all three ideas can be integrated in a predictive coding framework where religious belief is learned and hence not caused by the internal architecture of the mind. I argue that the framework makes it doubtful that there are modular cognitive mechanisms for religious beliefs and that the human mind has a fixed proneness for religious belief. I also argue that a predictive coding framework can incorporate a larger role for cultural processes and allows for more flexibility.     

运动习惯与社区老年人认知功能的关系

为评估社区老年人运动习惯与认知功能的关系,在北京市通过分层、方便取样的方法选取60岁以上的老年人732名,采用自编调查表收集一般人口学资料及运动习惯情况（包括有无运动习惯,运动频率,运动持续时间）,使用简明精神状态评估量表（MMSE）和北京版蒙特利尔认知评估量表（MoCA-BJ）评估认知功能。结果发现：（1）运动组整体认知功能及视空间定向能力得分均高于无运动组;（2）有无运动习惯可正向预测整体认知功能及视空间定向能力得分;（3）运动持续10年及以上组整体认知功能得分高于运动持续10年以下组。结果表明：相对于无运动习惯的社区老年人,有运动习惯的社区老年人的整体认知功能及视空间定向能力更好;运动持续年数较长,对社区老年人的认知功能起到促进作用。     

The Rhetoric Of Context

This paper presents a critical appraisal of the recent turn in comparative religious ethics to virtue theory; it argues that the specific aspirations of virtue ethicists to make ethics more contextual, interdisciplinary, and practice‐centered has in large measure failed to match the rhetoric. I suggest that the focus on the category of the human and practices associated with self‐formation along with a methodology grounded in “analogical imagination” has actually poeticized the subject matter into highly abstract textual studies on normative voices within traditions, largely in isolation from considerations of socio‐historical context, political and institutional pressures, and the lived ethics of non‐elite moral actors. I conclude with some programmatic suggestions for how the field of comparative religious ethics can move forward.