BEWILDERMENT AND THEREAFTER: Some Reflections in Response to Lee Yearley

The following reflections were originally an oral response to issues raised in Lee Yearley's presentation in May 2009 at Harvard Divinity School. As written here, they follow upon his oral and now written comments, highlighting key issues and points for development, drawing on this respondent's expertise in comparative and Hindu studies.     

Religion and the Human Rights Idea

Three recent books focus, in different ways, on the idea of human rights and its relation to religion and religious ethics. All three books discussed here address criticisms of the human rights idea and seek to establish the relationship of religion and human rights with regard to the field of policy. The present discussion begins with an overview that places these three books in the larger context of the development of the human rights idea and its historical relationship with religion. It then turns to Little's book, next to the collection of essays edited by Twiss, Simion, and Petersen, which is described internally as a Festschrift for Little, and then to Hogan's book, and in the final section it explores comparisons among the books.     

Comparing Pentecostal and Charismatic Christians’ Religious and Political Beliefs Across Latin America and Sub-Saharan Africa

This article compares the political correlates of Renewalist Christianity in Latin America and sub-Saharan Africa (N = 44,832). Renewalists include Pentecostals and Charismatic members of Mainline Protestant and Catholic churches. Though rarely studied comparatively, Latin America and Sub-Saharan Africa boast the largest Renewalist populations worldwide. Scholars have noted that the religious and political beliefs of Renewalists differ from other Christians, but existing studies either treat Renewalists as a single category or focus on Pentecostals while pooling Charismatic and non-Charismatic Catholics and Protestants as denominational blocks. Using multilevel mixed-effects models, this article first confirms that Renewalists’ religious and political beliefs differ from those of non-Renewalist Christians. Importantly, this cautions against the ubiquitous aggregation of Charismatic and non-Charismatic Catholics (and Protestants) in statistical analyses. Additionally, we theorize and evaluate differences between Renewalists and the role of regional context. Religious differences between Pentecostals and Charismatics, we show, are much larger in Latin America than in Sub-Saharan Africa.     

Religious Homogamy and Marital Satisfaction in South Korea: Exploring Variations across Religious Groups

This study examines whether and how the association between religious homogamy (i.e., whether spouses have the same religious affiliation) and marital satisfaction varies across religious affiliations by utilizing a unique context that four large religious groups (i.e., Buddhists, Protestants, Catholics, and religious nones) coexist in South Korea. Our results show that while religious homogamy has a positive relationship with marital satisfaction among Protestants and Catholics, there is no such association among Buddhists. This study also reveals that higher levels of religious attendance intensify the positive relationship between religious homogamy and marital satisfaction only among Protestants. Moreover, religious heterogamy is positively associated with marital relationships among religious nones compared to religious homogamy. However, this pattern held only for religious nones who married Buddhists or Catholics. We discuss the implications of our findings for research on religion and marriage from cross-cultural perspectives.     

Christian Ethics,Religious Ethics,and Secular Ethics: A Contemporary Reappraisal

In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent. In part one, I describe the fraught attempts by theologians in the 20th century to identify the distinctiveness of Christian ethics. In part two, I argue that certain accounts of natural law unwittingly reinforce a problematic conception of secular ethics. Part three examines some trends in religious studies and comparative religious ethics to highlight problematic conceptions of religion. Drawing together these strands of inquiry, I contend that that the secular-religious dichotomy in contemporary ethics should be rejected, but by the same token, I suggest that comparative ethics remains a worthwhile enterprise.     

A rich palette of Bible use: A theoretical and empirical contribution from the context of Protestant Christian primary schools in the Netherlands

The aim of this study is to gain empirical knowledge about how the Bible functions in the context of Protestant Christian primary schools in the Netherlands. It presents the results of an empirical explorative and qualitative study on the perceptions of teachers and school administrators (directors and internal supervisors) on the goals of Bible use in Protestant primary education, as well as the roles of teachers and pupils, and how these can be understood in terms of religious pedagogical models and theories. Five small focus group interviews with teachers and six interviews with school administrators revealed a variety of goals teachers hold regarding Bible use in education and a variety of divisions of teacher–learner roles in this regard. The findings also show some particular characteristics when compared with secondary schools.     

The Question of God in an Age of Science: Constructions of Reality and Ultimate Reality in Theology and Science

Both science and theology have lately faced a crisis of authority. Their shared realization of the extent to which knowledge is underdetermined by the data and socially constructed provides a kind of common ground for reconsideration of their respective methods of inquiry as well as of the status of the claims they have warrant to make. Both fields are now consciously and critically employing a models approach. This article proposes criteria for assessing models and applies the criteria to one model from each field. The model of understanding evolution as a struggle for existence is considered from the field of science, and the traditional model for understanding the God-world relation as that of a king's relation to his kingdom is considered from the field of theology. Each of these models is evaluated with respect to its credibility, religious viability, and moral adequacy. In each case an alternative analogy is proposed and argued for.     

Self as the feminine principle

In analytical psychology, ego is associated with consciousness and the masculine principle. Although die feminine principle generally characterizes the unconscious, it was not assigned a psychic structure equivalent to the ego. This paper proposes a model of the psyche where self and ego are the major modes of psychic experience. The self as the 'being' mode represents the feminine principle and functions according to primary process; the ego represents 'doing', the masculine principle and secondary process. Feminine and masculine principles are considered to be of equal significance in both men and women and are not limited to gender.
Jung's concept of the self is related to the Hindu metaphysical concepts of Atman and Brahman, whose source was the older Aryan nature-oriented, pagan religion. The prominence of self in analytical psychology and its predominantly 'feminine' symbolism can be understood as Jung's reaction to the psychoanalytic emphasis on ego and to Freud's 'patriarchal' orientation. In Kabbalah, a similar development took place when the feminine principle of the Shekinah emerged in a central, redemptive role, as a mythic compensation to the overtly patriarchal Judaic religion.
In the proposed model of the psyche neither ego nor self represents the psychic totality. The interplay of both psychic modes/principles constitutes the psyche and the individuation process.     

An advocacy intervention program for women with abusive partners: Six-month follow-up

Presented the 6-month follow-up findings of an experimental intervention designed to provide postshelter advocacy services to women with abusive partners. The intervention involved randomly assigning half the research participants to receive the free services of an advocate, 4 to 6 hours per week, for the first 10 weeks postshelter. One hundred forty-one battered women were interviewed about their experiences immediately upon their exit from a domestic violence shelter: 95% of the sample were interviewed 10 weeks thereafter (postintervention), and 93% were successfully tracked and interviewed 6 months later. At the 6-month follow-up, participants in both groups reported increased social support, increased quality of life, less depression, less emotional attachment to their assailants, and an increased sense of personal power. Although women in both groups reported some decrease in physical abuse over time, there were no statistically significant differences between those with and those without advocates, and abuse continued to be a problem for many women. Those who were still involved with their assailants continued to experience higher levels of abuse and had been more economically dependent upon the men prior to entering the shelter. Women who had worked with advocates continued to report being more satisfied with their overall quality of life than did the women in the control group. The authors thank the Editor and anonymous reviewers for their helpful comments. Thanks also to all present and past staff of the Community Advocacy Project, who helped in data collection and analyses. This work was supported by National Institute of Mental Health Grant 1R01 MH 44849.     

Family-centered intensive case management: A step toward understanding individualized care

New York State's initial attempt at individualizing services occurred within the context of an experiment. We randomly assigned children 5–12 years old who were referred for out-of-home placement in treatment foster care to either treatment foster care, Family-Based Treatment (n=15), or to Family-Centered Intensive Case Management (FCICM) (n=27). FCICM used teams of case managers and parent advocates to provide in-home services. Flexible service dollars, respite care, and behavior management skills training were available to assist teams in individualizing care. Preliminary outcomes indicate that children in FCICM are doing as well or better than children assigned to FBT in their functioning and symptom reduction. Parents of children in FCICM have made gains, although not at a statistically significant level, in behavior management skills and family strengths that allow them to provide care for their children at home.