Lutheranism in Russia: Amidst Protestantism,Orthodoxy and Catholicism

When religious confessions that were suppressed or seriously persecuted in Soviet times are regenerating themselves, the result is sometimes quite novel religious movements that have no prerevolutionary precursors. To some extent this applies to all confessions. Even postsoviet Orthodoxy is nothing like the prerevolutionary Russian Orthodox Church. The metamorphosis of Russian Lutheranism, however, goes a good way beyond the norm for novelty in Russian confessions. In Russia today Lutheranism is unexpectedly becoming quite different, doctrinally and psychologically, from what it ever has been anywhere before. It could well play its own unique role on the future Russian religious scene. Until the 1980s virtually the only Lutherans in Russia were communities of Germans, most of which had been deported from European Russia to the Urals and Siberia by Stalin. These were mostly old people with not much education, and their numbers were rapidly declining because of increasing emigration. All the signs were that there was no future for Lutheranism in Russia. Over the last 15 years, however, the situation has changed radically. Most Russian cities now have Lutheran parishes, and most of the parishioners are Russians. In some cities - for example Izhevsk, Vladivostok, Krasnoyarsk and Novosibirsk - the Lutheran parishes are several hundred strong. In some of these cities the number of practising Lutherans is comparable to the number of practising Orthodox. There has been just as much of a radical change in the social makeup of the Lutheran parishes, with young people, students and people with higher education now playing a prominent role. They are a living refutation of Dostoyevsky's famous dictum that 'Russian means Orthodox': they see themselves as Russian patriots but at the same time faithful followers of Lutheran teachings. There is a widely held conviction among them that they are more faithful disciples of the Wittenberg reformer than today's Germans or Swedes. At the start of the twenty-first century Lutheranism has turned out to be the religious niche most suitable for many Russians who are seeking God but have failed to find him either in Orthodoxy or in more radical forms of Protestantism.     

人乳头瘤病毒疫苗带来的伦理问题

人乳头瘤病毒疫苗的问世使宫颈癌的预防进入崭新的时代,自其问世以来便饱受伦理争议.通过分析目前全球医学文献中比较重视和争议的伦理问题,如Gardasil与Cervarix哪种更为有效,能否在发展中国家顺利推广,应当“强制接种”还是“自愿接种”,男性是否应常规接种等.基于伦理学的基本原则,提出正确的宣教是解决的经由之路.     

On Martin Luther's Statement, “Fides Creatrix Divinitatis”

Martin Luther's statement “faith creates divinity” depends upon the antecedent promise of the crucified and triune God. When considered as a theology of gift, this statement illustrates that faith makes divinity by giving God glory.     

Luther's Radical Conception of Faith: God,Christ, and Personhood in a Post‐Metaphysical Age

Luther's exposition of Paul's letter to the Galatians offers a premier window into a deconstruction of the tandem God, ego and symbolic order of the law by proposing a radical “technology of the self,” a new understanding of what it means to be a person in light of God's own becoming in the flesh—a new subjective perspective. This places the event of belief as a displacement of a socially and ecclesiastically constructed ego‐consciousness and the emergence of a new (social) center of subjectivity—Christ consciousness, that is, faith. For Luther the “person” emerges as a radical break with the self‐referentiality of the ego and through the perspectival assimilation of God's own subjective experience in the flesh.     

Acceptance of Evolution and Support for Teaching Creationism in Public Schools: The Conditional Impact of Educational Attainment

Public acceptance of evolution remains low in the United States relative to other Western countries. Although advocates for the scientific community often highlight the need for improved education to change public opinion, analyses of data from a national sample of American adults indicate that the effects of educational attainment on attitudes toward evolution and creationism are uneven and contingent upon religious identity. Consequently, higher education will only shift public attitudes toward evolution and away from support for teaching creationism in public schools for those who take non‐“literalist” interpretive stances on the Bible, or to the extent that it leads to fewer people with literalist religious identities.     

Vigilant Self‐regulation and Costly Punishment in Public Goods Situations

Applying regulatory focus theory to the context of social dilemma situations, the present research demonstrates that individual differences in vigilant, prevention‐focused self‐regulation predict the tendency to invest private resources to punish uncooperative interaction partners (costly punishment), a behaviour that typically has strong positive effects on the collective level of cooperation. Analyses further support the distinctiveness of the vigilance system proposed in regulatory focus theory (prevention focus) in comparison with general defensive inhibitory tendencies (measured with Carver and White's Behavioral Inhibition System scale). Results document that individual differences in prevention‐focused self‐regulation but not differences in general defensive inhibitory tendencies are positively related to costly punishment. In sum, the findings indicate that vigilant, prevention‐focused self‐regulation plays a crucial role in the context of sanctions that enforce cooperation. Copyright © 2013 John Wiley & Sons, Ltd.     

Buddhist prajÑĀ and Greek sophia

The present review examines five books, one by a non-Baha'i, three by a Baha'i academic, and one by a Baha'i non-academic. The non-Baha'i volume, which is very short, is by a Danish sociologist of religion, Margit Warburg. It forms a solid explanatory text informed by a lengthy experience of the Baha'is both in Denmark and abroad. This review discusses, inter alia, three volumes by a Baha'i sociologist, Peter Smith. While the three titles are very different books, taken together they form an intelligent presentation of the religion from the perspective of a thoughtful insider. Finally, the article looks at a completely different sort of book, an intelligent portrayal of Baha'ism from its spiritual and moral perspectives by Moojan Momen. This last brings readers closest to typical fare for believers and new converts.     

Lashing Out after Stewing over Public Insults: The Effects of Public Provocation,Provocation Intensity,and Rumination on Triggered Displaced Aggression

Four studies present the first evidence showing that public (vs. private) provocation augments triggered displaced aggression by increasing the perceived intensity of the provocation. This effect is shown to be independent of face‐saving motivation. Following a public or private provocation, Study 1 participants were induced to ruminate or were distracted for 20 min. They then had an opportunity to aggress against another person who either acted in a neutral or mildly annoying fashion (viz. triggering event). As expected, the magnitude of the greater displaced aggression of those who ruminated before the triggering event compared with those distracted was greater under public than private provocation. Study 2 replicated the findings of Study 1 and confirmed that public provocations are experienced as more intense. Studies 3 and 4 both manipulated provocation intensity directly to show that it mediated the moderating effect of public/private provocation found in Study 1. The greater intensity of a public provocation increases reactivity to a subsequent trigger, which in turn, augments triggered displaced aggression. Aggr. Behav. 39:13‐29, 2013. © 2012 Wiley Periodicals, Inc.     

Shock tactics to counter AIDS: The australian experience

Abstract

The use of shock tactics to motivate people to learn more about AIDS and to take appropriate protective action characterised the approach adopted by the national health authorities in Australia during 1987. The rationale underlying this approach is critically examined, particularly in the light of results obtained from surveys of community concern and knowledge about AIDS in the state of South Australia before the campaign and after it had been in progress for some five months. Contrary to expectations no significant increases in either personal or social concern were found; in fact, among older respondents personal concern had decreased significantly. Levels of knowledge about AIDS, in general, remained unchanged, apart from an increase in acceptance of the safety of blood transfusions from a very low to a somewhat higher level. Among a minority of respondents (29%) who approved of the campaign and also believed they had been influenced by it, personal and social concern about AIDS, but not knowledge, was significantly greater than among others. The view that fear-inducing techniques can be used to bring about increases in knowledge about AIDS was not supported, although some positive effects on the social attitudes of respondents most affected by the campaign are suggested.     

Between Private and Public Sectors

This article validates Simon Kuznets’ argument that minorities prefer the private sector to the public sector in order to avoid discrimination. Based on new archival findings, comparative interethnic research shows that majority Greek civil engineers in the interwar years developed close, interlocking relations with the government and national institutions, which elevated their socio-professional status. Despite the absence of anti-Jewish legislation, this process effectively excluded equally qualified Jewish engineers from Greek-controlled power networks and employment. The Greek nationalistic climate of the times permeated the civil engineers’ professional associations and Greece's one higher educational institution (National Technical University of Athens) of engineering. As the professional networks consolidated to protect their interests, Jewish civil engineers and architects, employers and employees alike, were effectively shut out with no possibility of benefitting from professional integration or association with the mainstream community of civil engineers. Jewish civil engineers were, therefore, channelled into restricting their services to Jewish clients and community projects. However, with the newly developing large-scale armaments industries in the 1930s, Jews opted to train as chemical, mechanical, and electrical engineers to fill positions in family-owned firms (as did their fellow Greeks), and also found employment in lower paying jobs that Greek engineers considered unattractive in state-owned facilities.