Search Results (338)

This article develops a detailed theory of the fetishes of the modern world. Fetishes may still have their original religious application as talismans and totems, but their actual range is much wider, as I illustrate. I show that a modern fetish satisfies our needs in an unexpected and unlikely manner: it does what it, prima facie, is not supposed to do. How does this happen? To explain, we must trace the construction of fetishes; I do this using some key rhetorical concepts. Paradiastole is a technique of evaluative redescription. It describes the world in value terms as something it is not—we can then ironize the result. If it serves the speakers’ essential interests and satisfies their desires, we have explained a fetish as a good-maker. The fetishization of an object, because of its ironic background, tends to invite critical, meiotic, and even derogatory responses—usually, the issue is and remains essentially contested. For example, early Christians wrote hagiographies that treated some people as saints, thus creating ad hoc beliefs that satisfied their religious interests. I also suggest a different, metonymic understanding of fetishes and their educational benefits. Perhaps my theory is overly permissive, allowing too many fetishes. My final conjecture is that true fetishes function as identity markers; for example, the crucifix is a fetish that defines Christianity. Full article

The notion that God is present in creation has long featured in Eastern Christian thought, appearing as early as Origen (3rd century) and Evagrius of Pontus (4th century). Two major philosophical principles underlay the theology of divine immanence in creation: creation ex nihilo (the physical world is not eternal, but has a beginning, and it was created by God “out of nothing”) and nothing can exist totally separate from God, from a divine act of creation. The difficulty in ancient and modern times is to articulate this theology without falling into pantheism, a fusion or identification of God and creation. This is typically achieved by the simultaneous affirmation of divine immanence and divine transcendence: God is more, infinitely more, than creation; indeed, the divine essence is beyond human comprehension, the basis of apophatic theology. This essay explores these notions in Orthodox thought, especially in modern times. Modern Orthodox theologians (notably Sergius Bulgakov, Georges Florovsky, Alexander Schmemann, Kallistos Ware, and John Zizioulas) draw on the patristic theologies of the logoi (“reasons”) of things in Maximus the Confessor (7th century) and the divine energies of Gregory Palamas (14th century) to develop a robust theology of creation which affirms human relationship with the rest of creation and human responsibility for the care of creation. These notions coalesce in the philosophical–theological position of panentheism, to which several modern Orthodox theologians adhere, providing a solid grounding for positive affirmations of the world as God’s creation. Full article

We introduce the Ising Network Opinion Formation (INOF) model and apply it to the analysis of networks of six Wikipedia language editions. In the model, Ising spins are placed at network nodes/articles and the steady-state opinion polarization of spins is determined from the Monte Carlo iterations in which a given spin orientation is determined by in-going links from other spins. The main consideration was the opinion confrontation between capitalism, imperialism (blue opinion) and socialism, communism (red opinion). These nodes have fixed spin/opinion orientation while other nodes achieve their steady-state opinions in the process of Monte Carlo iterations. We found that the global network opinion favors socialism, communism for all six editions. The model also determined the opinion preferences for world countries and political leaders, showing good agreement with heuristic expectations. We also present results for opinion competition between Christianity and Islam, and USA Democratic and Republican parties. We argue that the INOF approach can find numerous applications for directed complex networks. Full article

Nietzsche’s declaration of “God is dead” signifies not only the collapse of classical metaphysical systems in philosophy but also shifts in the psychological structure of individuals and society after the secularization of Christianity. A philosophical reading is crucial to understanding its whole process and real-world ramifications. We first delineate the fundamental meanings and historical context of the term “God” or “Absolute” and expound upon the mechanisms of spiritual functioning under it, highlighting the significance of God, or the Absolute, as the highest object of spiritual operation. Next, we analyze the death of God, i.e., the retreat of the Absolute, in the realms of reason and faith, exploring its causes and repercussions, particularly the disruption of the operation of the spirit. Then, building upon this analysis, we conclude that the metaphysical life supported by Kant and Hegel faces failure in the present age, because the Absolute has ceased to be the foundation. The roots of spiritual operation are no longer secure; the return to the Absolute points to emptiness, and exit without return creates disruptive division between subject and substance, essence and phenomenon, reason and reality. Meanwhile, the departure of God and the development of capitalism are intertwined, calling for a resurgence in the form of secularization, heralding a renewed human judgment of God. Full article

This contribution intends to examine the impact of Conciliarism (1414–1439) on the Christian vision of Islam in the Quattrocento. The analysis of the thought of bishops such as Nicholas of Cusa (d. 1464) and John of Segovia (d. 1458) is understandable only through the evolution of the Latin world with regard to Islam, moving from the Corpus Toletanum (12th century) and the impact of the Crusades in the Levant (1096–1291) and in Europe. This forwardness is rooted in the process of “Islamic Christianization,” an analytical operation lasting three centuries, during which Koranic Christology was to play a primary role. It will be through this “Christ-centric” process that from the Renaissance, the Ottoman empire, the great enemy of Western Christianity, will be appreciated for some of its peculiar facets. The weakening of the concept of heresy and of Catholic ecclesiastical authoritarianism in decreeing what heresy was probably one of the “indirect” outcomes of that dialogical “Moment of Vision” between Christianity and Islam. The further fragmentation of the Church of Rome, after the failure of Conciliarism and the outgrowth of the reformed Churches in the 16th century, favored a preliminary different understanding of the religiosity of others. Full article

Building on Wittgenstein’s theory of ordinary language use and Lamin Sanneh’s insights into the effects of biblical translations in vernacular languages, this essay examines how the translation process in Niu Tireni (New Zealand/Aotearoa) in the 1830s contextualized or indigenized Christian concepts of the sacred/holy (tapu), the price (utu) paid by Christ for the sin of the world, and God’s forgiveness (muru) due to that sacrifice (utu). Through translation, therefore, Christian scripture was changed, or acquired new cultural referents. On the Māori side of the translation process, the result of reapplying fundamental Māori concepts to Christian narratives and theological categories was to re-map the Māori mental universe—so that it, also, was not the same as it was before the translation came into being. Through translating the scriptures into the indigenous tongue, they had become a Māori (native/indigenous) possession. In so doing, however, the original cultural framework had flexed towards—if not become drastically reformed by—a biblical understanding of sacred and redemptive time and the actions of a Supreme Creator/Te Atua acting within human history but neither identical with that history nor with creation itself. Nevertheless, we are also presented with a picture of intersecting but not always corresponding meanings as the result of cross-cultural translation—with creative misunderstandings or an epistemic “middle ground” (following Richard White) of multiple meanings being one of the inevitable results. Full article

The African religiosity that permeates all human existence is driven by a consuming desire for connection with the spiritual world that provides and protects human flourishing. African neo-Pentecostal prophets (ANPPs) respond to this need by imposing themselves as the sacral agents that can connect people to God. The sacralisation of prophets leads them to personalise the church as their personal property. The question answered by this article is as follows: from a Christian soteriological perspective of Jesus as the only sufficient intermediary between God and humanity, how can we address the African need for connection with God that fosters a reliance on African neo-Pentecostal prophets and leads to the sacralisation of these prophets and the personalisation of the church? This article uses Christ’s redemption of believers to challenge ANPPs’ response to the African need for connection with God that leads to these prophets’ domination and exploitation of their followers. This article challenges ANPPs to promote the freedom of Christ’s redemptive work instead of sacralising themselves and personalising the church, which instils a religion of fear that keeps their followers subservient to prophets. The contribution of this article lies in assisting Christians, in this case the followers of ANPPs, to realise that sacralising the prophets provides grounds for these prophets to personalise the church. Therefore, Christ’s redemptive work should be affirmed and promoted as a means of protecting the church from being personalised by sacralised prophets. Full article

This study explores the ethical dilemmas in contemporary Igbo Christian marriages as couples navigate the interaction between modernity and cultural identities. Marriage in traditional Igbo society is entrenched in strong cultural and religious values. However, Christianity and modernity have brought new dynamics to this institution in contemporary times. This paper, therefore, examines the influence of Christianity and modernity on Igbo traditional marriage, discussing ethical dilemmas arising from these influences. It specifically addresses areas where the traditional Igbo practices often clash with Christian doctrine and modern ideals, such as Igbo communalism, gender roles, family obligations, and marital expectations. The study also highlights strategies for resolving these dilemmas, including effective communication, cultural adaptability, and external support systems. Utilising a qualitative case study and descriptive–analytical methods, the research provides invaluable insights into the emerging dilemmas in Igbo marriage, offering a nuanced understanding of how individuals and communities can navigate these ethical complexities in a fast-shifting world. This work contributes to the broader discussions on cultural identities, religious practices, and ethical challenges in modern times. Full article

Much attention has been devoted to the effectiveness of forgiveness interventions in children and adolescents featuring two premier programs by Enright and his colleagues. Little attention has been given to psychoeducational forgiveness interventions with emerging adults. This is a narrative review of REACH Forgiveness studies with emerging adults (ages 18–25). The life tasks of emerging adults justify offering psychoeducational interventions to emerging adults. Research studies on REACH Forgiveness (k = 17), non-REACH Forgiveness studies (k = 4), and community campaigns at universities (k = 4) with emerging adults are summarized. Effect sizes per hour (d/h) for REACH Forgiveness studies (k = 13 for psychoeducational groups; k = 4 for self-administered workbooks) are reported. The proto-REACH groups (k = 5) had mean d/h = 0.104; REACH groups (k = 9) had d/h = 0.101; self-administered workbooks (k = 3) had mean d/h = 0.15; non-REACH Forgiveness studies (k = 4) had d/h = 0.09. All studies were from the USA, and most were from universities. However, a recent article reported randomized controlled trials in five non-USA samples of adults (N = 4598). A 3.34-h workbook had d/h = 0.16, suggesting that the workbook might be effective with emerging adults around the world. Finally, three USA Christian universities had public health immersion campaigns to promote forgiveness, and a community psychoeducational campaign in 2878 secular university students in Colombia (of ~9000 total) allowed choices among 16 psychoeducational activities. The number of activities used was proportional to forgiveness experienced. For forgiveness, d = 0.36 plus substantial reductions in depression and anxiety, indicating strong public health potential of forgiveness psychoeducation in emerging adults worldwide. Full article

In the months following the Turkish capture of Constantinople in 1453, Nicholas of Cusa composed his De Pace Fidei, a text with which he defended and highlighted the value of interreligious dialogue and peace. Beginning with a textual analysis of its central formula (“una religio in rituum varietate”), I analyze the role that Christianity occupies in the text: I exclude its possible reduction to the una religio or to one of the multiple world religions. I then identify through a literal analysis its role as a mediator between the plurality of historical religions and that religio founded on the fides orthodoxa on which the cardinal rests his argument. In addressing this matter, I also establish how the German cardinal makes the heavenly representatives of Christianity consciously use philosophical and not only theological arguments to avoid the reduction of his position to any kind of historical one. I, hence, argue for the possible transposition of the De Pace Fidei’s method to a contemporary philosophy of interreligious dialogue. Full article

Genesis 3:16 is arguably the most troubling biblical verse for issues of gender relations and women’s roles. It figures prominently in later Jewish and especially Christian sources, and discussions in those texts have influenced subsequent understandings of the verse and of the Eden narrative in which it is embedded. This article engages in a careful reading of the biblical text in order to elucidate its meaning apart from later traditions. Recognizing the poetic character of the four lines of this verse is an important part of the analytical process, as is situating it within the Eden tale. Also, because no text arises in a vacuum, considering the Iron Age context—the world of the Israelite populace, that is, the world behind the text, a world vastly different from our own—provides the requisite socio-historical sensitivity. An awareness of that ancient context means openness to a suggestion about what Gen 3:16 may have meant to its ancient audience. Full article

This paper aims to explore how liturgical celebration can serve as a transformative response to the contemporary ecological crisis and its consequences. This is inextricably bound to the importance of addressing the pastoral needs of individuals who are hurting due to their interactions or lack thereof with the cosmos and the erosion of their relationship with nature in a technocratic consumerist society. Ritual, as a vehicle for personal and communal transformation, takes on heightened significance in a world wounded by ecological devastation. Rituals, often deeply embedded in cultural, religious, or personal practices, indeed have the capacity to facilitate personal transformation. They provide a framework for individuals to navigate life transitions, foster a sense of belonging, and connect with the overarching narrative. However, in an ecologically wounded world, where environmental degradation, climate change, and biodiversity loss are pressing concerns, the ramifications of ritual take on added significance and complexity. This paper seeks to address the urgency of the need to respond to this multifaceted crisis by paying attention to the pastoral needs of the individual and the community at large by redressing the real meaning of worship and reflecting on how, within a Christian tradition, this reconfiguration of worship can be provocative enough to instil change. However, this endeavour is not without inherent challenges and enduring questions. The pervasive influence of a technocratic worldview poses a significant threat not only to our relationship with the earth but also to the very essence of ritual itself. Can the liturgical experience, reaching its climax in the Eucharistic celebration, be truly a catalyst in asserting a proper relationship of humanity on various levels, which are concentric and, thus, dependant on each other, with humanity itself, with the cosmos, and with God? Full article

We discuss the concept of a ‘body’, the individual body as the lived experience of the body, the social body, shaped by the tensions between the demands of a social/moral order and the egocentric drives, and the body politic, as an institutionalized and disciplined body. We describe the body as it was perceived in Classical Greek Antiquity at the time when the Hippocratic Oath was first conceived, and any changes that may have occurred by Late Antiquity, using the concept of a body-world as represented by everyday life, the arts, politics, philosophy, and religion. This ‘recreated’ body-world elucidates how a person of Classical or Late Antiquity perceived her/his body via their ‘lived-in’ world and relates it to medical and philosophical thinking about the body as well as to concepts of health and disease. We demonstrate how the institutional structures of the Roman Empire and the Church influenced the way a body was understood, how the administrative and governmental needs led to the first developments of Public Health, and how the Christian understanding of the body as the body and spirit of Christ changed the attitude towards suicide, euthanasia, and abortion. These changes are reflected in the understanding of bioethical thinking and affected the interpretation of the Hippocratic Oath. Full article

Transhumanism presents a view of human progress by transcending the human, regarding finitude and suffering to be fundamental problems that must be overcome by radical bioenhancement technologies. Recent theologians have compared Christianity and transhumanism as competing deifications via grace and technology, respectively. Ron Cole-Turner is a cautious yet optimistic interpreter of the relationship between Christian deification and transhumanism, regarding them, on the one hand, to be incompatible based on self-centeredness vs. kenosis, while on the other hand, they can be compatible through a robust theology of creation and transfiguration such that creative human efforts via technology will be an active agent in transforming the world in glory. In this way, Christian transhumanism offers a vision of human progress in deification that transfigures creation through technology. In this paper, I challenge this proposal. I wish to show how transhumanism in any stripe, whether secular, Christian, or other, is fundamentally incompatible with Christian deification for two reasons: (1) incompatible views of progress and (2) incompatible views of human agency in deification. I will address each in turn. I then propose that human progress is infinite growth in the love of Christ. Finally, I suggest how a view of human agency affects how we think about suffering as a means to human progress. Full article

Beyond the once dominant secularization thesis that anticipated the decline of religion in the modern era, the academic study of religion has in recent decades revisited secular as one of the factors that shape religion and religions in the globalized world. Against this theoretical backdrop, in this article, I use the case of South Korea to explore how secular and religion interact in contemporary global society. It focuses on describing the postcolonial reformulation of secularity and the corresponding transformation of religious diversity in Cold War South Korea. The Japanese colonial secularism rigidly banning the public and political engagement of religion was replaced by the flexible secular-religious divide after liberation of 1945. The porous mode of secularity extensively admitted religious entities to affect processes of postcolonial nation-building. Religious values, interests, and resources have been applied in motivating, pushing, and justifying South Koreans to devote themselves to developing the national community as a whole. Such a form of secularity became a critical condition that caused South Korea’s religious landscape to be reorganized in a vertical and unequal way. On the one hand, Buddhist and Christian populations grew remarkably in the liberated field of religion, while freedom of religion was recognized as a key ideological principle of the anticommunist country. On the other hand, folk beliefs and minority religious groups were often considered “superstitions”, “pseudo religions”, “heretics”, or even “evil religions”. With the pliable secularity at work, religious diversity was reconfigured hierarchically in the postcolonial society. Full article