Remembering our violent conversion: Conflict in the Icelandic conversion narrative

This article analyzes violent conflict in the medieval narratives of Iceland's conversion to Christianity, as told by the Icelanders themselves. The article considers physical and verbal aggression as interrelated forms of conflict connected in an economy of violent exchange. In the narratives, they are represented as attacks against material and symbolic resources. The competing pagans and Christians struggle to come out ahead as often as they can and thereby win the most converts. Verbal violence takes center stage in this analysis, more specifically three kinds of verbal violence: a particular sub‐genre of insults; coercive speech; and speech as a means of supernatural power. The first of these, the insults use deeply embedded medieval Icelandic constructions of gender to create a highly corrosive discourse that combines cowardice, homosexuality and laziness, among other things, as the traits of the least desirable sort of man. Finally, in contrast the commonplace occurrence of violent conflict in these texts, an internal critique of violence appears in the later versions of the conversion story. This critique reconsiders what forms of violence are legitimate, most significantly disapproving of the previously accepted masculine activity of revenge.     

“Go Near and Join Thyself to This Chariot…”: African Pneumatic Movements and Transformational Discipleship

Christian religious innovation has been ongoing in Africa since the early 20th century. It started with indigenous charismatic prophets calling on people to turn over their old deities and submit to the lordship of Jesus Christ. The ministries of these itinerant prophets led to mass conversions culminating in the formation of what became known as the African independent/instituted/initiated churches (AICs). For the best part of the 20th century the AICs defined what counted as Christian in an African indigenous sense. The argument of this article is that the acronym AICs has, since the closing decades of the 20th century, acquired a much broader meaning to include the new Pentecostal/charismatic movements and churches that have burgeoned across the continent. Their trademarks include youthful urban‐centred congregations, media‐driven ministries, and the preaching of a gospel of prosperity. The contributions of both the classical AICs and the contemporary Pentecostals to African Christianity have been phenomenal. As Christian churches, however, we ought to evaluate them not just in terms of numerical or sociological impact, but most especially in terms of transformational discipleship. There is much to celebrate in transformational discipleship as far as the ministries of these African Reformation movements are concerned, but there as yet remain areas of concern that need to be dealt with for the optimization of Christian impact in Africa.     

Evangelism Challenges the Church's Identity

The gospel of Christ has spread to hundreds of linguistic and cultural communities. Christian churches have come face to face with an extraordinarily positive but nevertheless perplexing problem: Can the churches find the common core message of the holistic gospel or will the actual content of faith become relativized into the interpretation of interpretations? Despite the many different definitions of evangelism/evangelization, evangelism always leads to consideration of the basic questions of faith: its profound understanding and its reception. Evangelism involves the questions of what I believe or believe in, and of what I commit to. In the midst of the constant flow of information and the hectic tempo of life, evangelism challenges the church again and again to reconsider how the gospel can be expressed compactly, but in a rich, understandable, and true‐to‐life way. In the ecumenical discussion, the concept of “witness” as a form of evangelism is becoming increasingly important, because it comprises all the essential dimensions of the whole gospel. Evangelism challenges churches and their members to boldly bear witness by word and deed to Jesus Christ.     

Augustine’s <Emphasis Type="Italic">Confessions</Emphasis>: The Story of a Divided Self and the Process of Its Unification

This article takes up William James’ observation that Saint Augustine is “a classic example” of the discordant personality or divided self, and employs E. R. Dodd’s equally classic (1927–28) article on Augustine’s “spiritual maladjustment” to explore the psychological bases, especially parental, for Augustine’s discordant personality, and to evaluate the effectiveness of Augustine’s efforts to overcome the discordancy through a personal religious conversion.     

Religious Experience and the Transformation of Narcissism: Kohutian Theory and the Life of St. Francis of Assisi

Kohut proposed that the narcissistic personality could be transformed in the therapeutic environment by an empathic approach on the part of the analyst. Within the analytic setting, specific transference phenomena arise spontaneously, allowing the analysand to confront infantile grandiose fantasies and unresolved narcissistic wounds. Using the story of the life of St. Francis of Assisi, this paper illustrates how religious experience––specifically the ongoing encounter with a transcendent other––can provide the “therapeutic” milieu in which the mirroring, idealizing, and twinship transferences described by Kohut can arise, and within which pathological narcissism can be transformed into the “cosmic narcissism” of the healthy personality.

Your Body is a Temple: Conversion Narratives in African-Led Eastern European Pentecostalism

The word conversion has a multitude of meanings within religions. For Pentecostal Christianity in particular it is spoken of essentially as an external act of religious change. In Pentecostalism, therefore, to convert is to move to the Christian faith and it usually implies making a personal decision for Jesus Christ. In the Church of the Embassy of the Blessed Kingdom of God for all Nations, a majority of its members have gone through this transition and in the process presented their human bodies to God as temples within which His Spirit now comes to dwell. The metaphor of the body is particularly strong in Pauline thought and it is one that enables a useful appreciation of conversion in Pentecostal spirituality.     

Some notes on Freud's concept of conversion

Abstract

The author investigates conversion, the process by which psychic contents are transformed into bodily symptoms. The author concludes that this process cannot be explained by libido theory or by assuming the existence of a psychic energy. He argues that although Freud was convinced that “the leap from a mental process to a somatic innervation … can never be fully comprehensible to us,” this process is, nonetheless, comprehensible in terms of Freud's own conceptualisation. To understand this process, one must take the characteristics of the primary process to which the “replacement of external by psychical reality” belongs as radical as his thesis of a hallucinatory wish fulfilment. This thesis includes not only the hallucinatory satisfaction of instinctual wishes, but also the hallucinatory satisfaction of the desire to avoid unpleasure, which is understood as a process by which the internal conditions of this affect are displaced from the presentational world into perceptions via conversion.     

Remembering our violent conversion: Conflict in the Icelandic conversion narrative

This article analyzes violent conflict in the medieval narratives of Iceland's conversion to Christianity, as told by the Icelanders themselves. The article considers physical and verbal aggression as interrelated forms of conflict connected in an economy of violent exchange. In the narratives, they are represented as attacks against material and symbolic resources. The competing pagans and Christians struggle to come out ahead as often as they can and thereby win the most converts. Verbal violence takes center stage in this analysis, more specifically three kinds of verbal violence: a particular sub-genre of insults; coercive speech; and speech as a means of supernatural power. The first of these, the insults use deeply embedded medieval Icelandic constructions of gender to create a highly corrosive discourse that combines cowardice, homosexuality and laziness, among other things, as the traits of the least desirable sort of man. Finally, in contrast the commonplace occurrence of violent conflict in these texts, an internal critique of violence appears in the later versions of the conversion story. This critique reconsiders what forms of violence are legitimate, most significantly disapproving of the previously accepted masculine activity of revenge.     

The neural correlates of movement intentions: A pilot study comparing hypnotic and simulated paralysis

The distinct feeling of wanting to act and thereby causing our own actions is crucial to our self-perception as free human agents. Disturbances of the link between intention and action occur in several disorders. Little is known, however, about the neural correlates of wanting or intending to act. To investigate these for simple voluntary movements, we used a paradigm involving hypnotic paralysis and functional magnetic resonance imaging. Eight healthy women were instructed to sequentially perform left and right hand movements during a normal condition, as well as during simulated weakness, simulated paralysis and hypnotic paralysis of the right hand. Right frontopolar cortex was selectively hypoactivated for attempted right hand movement during simulated paralysis while it was active in all other conditions. Since simulated paralysis was the only condition lacking an intention to move, the activation in frontopolar cortex might be related to the intention or volition to move.