Hope as a Mediator of Bullying Involvement and Emotional Difficulties in Children

This study investigated hope as a mediator between children’s bullying involvement and emotional difficulties in a sample of 1,060 school‐age children (Grades 3–6). Results from structural equation modeling suggested that victimization leads to emotional difficulties both directly and indirectly through hope. Perpetration was indirectly associated with emotional difficulties. Findings highlight the role of children’s cognitive‐motivational process for emotional well‐being in response to bullying involvement. Implications for counseling interventions are discussed.     

Parental styles,gender and the development of hope and self‐esteem

We examined the developmental trajectory of trait hope and self‐esteem over 4 years and the impact of gender and perceived parental styles on these trajectories. Participants were 884 high school students. There was a general decline in hope and self‐esteem over time, with females declining more rapidly than males. Girls had higher hope than boys in Grade 7, but lower hope by Grade 10. Perceived parental authoritativeness at Time 1 was related to high hope across the 4 years, whilst perceived parental authoritarianism was related to low self‐esteem. We discuss the importance of perceived parental styles for adolescent well being, as well as possible explanations for changes in hope and self‐esteem. Copyright © 2008 John Wiley & Sons, Ltd.     

A Theology of the Cross for South Africa

This article seeks to investigate in what ways the Lutheran theologia crucis - when brought into dialogue with the South African historical-political context - can be of epistemological as well as pastoral significance for the people of South Africa. South Africa is a nation in the process of coming to terms with a traumatic past of violence, oppression, suffering and injustice. In order for healing and reconciliation to occur, people must find some kind of meaning in the story of the past, and indeed must find the seeds of hope and new beginnings in this story. This article argues that the story of South Africa can be likened to a story of the cross, and that the God of South Africans can be identified as the God of the cross, the Deus absconditus who is mysteriously and paradoxically revealed in suffering and injustice. In identifying the God of the cross as their God, and seeing their story as a story of the cross, South Africans may also anticipate theirs to be(come) a story of the resurrection and of new life.     

The Way of Salvation in Luther's Theology: A Feminist Evaluation

Abstract : Luther's understanding of salvation can be summed up with the phrase “justification by grace through faith.” The doctrine of justification is the focal point for all theological categories in Luther's theology, including salvation. That said, this article examines various ways grace or salvation is understood to be conveyed in Luther's theology through: the cross, the resurrection or through God's election and covenant with humankind. Throughout the article, it evaluates these foci for salvation in terms of their ability to speak gospel to women's lives today. In particular, it evaluates the appropriate usage of Luther's epistemology of the cross.     

Belief, hope and faith

A case of hysteria is presented in order to create a frame of reference for the author's approach to the concepts of hope, belief and faith. A difference between hope as a 'sad passion' (which is here called regressive hope) and hope as a principle of mental functioning is established. The concept of hope will at fi rst always be based on beliefs-either beliefs organised in the paranoid-schizoid position (called here fragmented and delusional beliefs)-or those organised from the depressive position (complex systems of beliefs, which end up being dogmatic); the latter typically occur in neurotics. It is suggested here that there is another possibility for hope, which is based on faith. The meaning of faith is considered here externally to the religious sense. The solid establishment of hope as a principle-based on faith-can be viewed as responsible for the opening up of creative potentials and as one of the main aims of analysis. Such an aim, however, requires the establishment of a deep relationship, both in theory and in clinical practice, between the Kleinian question of the depressive position and the Freudian question of the Oedipus complex.     

关于自我改变的心理研究

本文总结和概括了关于自我改变研究的理论成果,分析了自我改变的努力容易失败的原因,揭示了人们对自我改变失败的认知取向,以及在很可能会再度失败的情况下启动自我改变的新一轮行动的心理机制。     

Contextuality in the Theology of Douglas John Hall

The theology of Douglas John Hall has much to offer us in a time of wanton warfare and social injustices. Hall contends that the modern paradigm, supported by an "eternal, universal theology of glory" proves inadequate for addressing the problems of the world in which we live, and offers us a "contextual theology of the cross." This theology, unlike theologies of glory, is not afraid to "walk" into the darkness; in fact, Hall contends that is the only place where the light of God is revealed.     

THE RHYTHM OF GOD'S ETERNAL MUSIC: ON ANTJE JACKELÉN'S TIME AND ETERNITY

Antje Jackelén's book Time and Eternity is a thorough and carefully presented theology of time and, by its very essence, an incomplete and open thought model because time will always be dynamic and relational. This approach is an excellent example for the dialogue between science and religion because it uses resources not tapped in the dialogue so far: hymn‐books stemming from Germany, Sweden, and the English‐speaking world published between 1975 and 1995. They are taken as resources for a critical investigation on the meaning and importance of the notion of eternity for the interdisciplinary dialogue, which is characterized not as a synthesis but as holding a beneficial tension, or “eutonia.” I suggest that this approach can be taken even further by merging it with a model of time developed by the German mathematician A. M. Klaus Müller: The crossing over of time modes in a relational matrix of time also gives clear insights into the time of God not only as futurum—time as extrapolation of the past and present—but also as adventus—time which is to come.     

THE OMEGA POINT AS ESCHATON: ANSWERS TO PANNENBERG'S QUESTIONS FOR SCIENTISTS

Abstract. I present an outline of the Omega Point theory, which is a model for an omnipresent, omniscient, omnipotent, evolving, personal God who is both transcendent to spacetime and immanent in it, and who exists necessarily. The model is a falsifiable physical theory, deriving its key concepts not from any religious tradition but from modern physical cosmology and computer science; from scientific materialism rather than revelation. Four testable predictions of the model are given. The theory assumes that thinking is a purely physical process of the brain, and that personality dies with the brain. Nevertheless, I show that the Omega Point theory suggests a future universal resurrection of the dead very similar to the one predicted in the Judeo-Christian-Islamic tradition. The notions of "grace" and the "beatific vision" appear naturally in the model.     

Aquinas and the Democratic Virtues: An Introduction

Can the theology of Thomas Aquinas serve as a resource for reflection on democratic civic virtue? That is the central question taken up by Mark Jordan, Adam Eitel, John Bowlin, and Michael Lamb in this focus issue. The four authors agree on one thing: Aquinas himself was no fan of democracy. They disagree, though, over whether Aquinas can offer resources for theorizing democratic virtues. Bowlin, Eitel, and Lamb believe he can, and propose Thomistic accounts of tolerance, civic friendship, and democratic hope, respectively. Jordan, in contrast, issues a cautionary note against such enterprises. This divergence is due in part to different judgments about what it would mean to claim certain resources as “Thomistic.” In part, too, it flows from a disagreement about whether Aquinas himself countenances genuine virtues among non‐Christian citizens, and about whether Christians and non‐Christians can be said to share even proximate ends. This conversation is an important one, since accounts of the democratic virtues constructed using Thomistic resources have the potential to move discussions of democratic and theological virtues beyond common impasses.