Ethnic nominalism and civic religiosity: Christianity and national identity in Britain

The relationship between religion and national identity is a contested topic in public debates about cultural diversity and immigration. In sample surveys only a minority the British population identify themselves as belonging to a Christian religion, and far fewer practise their faith. Nevertheless, nearly a quarter of the population think it is important to be Christian to be truly British. This study explores the complex relationships between religious and national identities in Britain, using data from the 2008 British Social Attitudes Survey. Three different forms of national identity were identified through factor analysis: civic‐symbolic, cultural‐aesthetic and ethnic national identity. Ethnic national identity is the only dimension of national identity that is positively associated with thinking it is important to be Christian to be British. While churchgoing Christians are more likely to feel national in response to secular cultural symbols, they are less likely to associate religion with nationality than those with a nominal Christian affiliation. The results indicate that Christianity has cultural significance for national identity primarily as a proxy for ethnic identity.     

Differential Impact of Repression on Social Movements: Christian Organizations and Liberation Theology in South Korea (1972–1979)*

During the height of authoritarianism in South Korea (1972–1979), Christian activists challenged the state along two dimensions. First, protesting Christians formed formal social movement organizations to better garner the resources to sustain their social movement. Second, they waged a discursive battle that challenged the legitimizing rhetoric of the state. By 1979, Christians developed a social movement industry involving the network of formal organizations as well as systematizing their rhetoric of protest in the guise of a Korean liberation theology; Minjung Theology. Drawing upon archival data and social movement theory, this study traces the rise and development of both the Christian social movement industry and Minjung Theology. We find that the emergence and evolution of mobilizing structures and movement frames were influenced by the state's repressive apparatuses and legitimizing rhetoric, respectively. Likewise, Christians’ attempts to mobilize and challenge the legitimizing rhetoric of the state further contributed to the closing of the political opportunity structure. This study empirically verifies recent theoretical work emphasizing the importance of considering the differential impact of repression on various components of a social movement.     

Catholicism and the Philippine population problem

"The Philippines has two characteristics which differentiate if from other countries in Southeast Asia. It is the only predominantly Christian country in the region and it has one of the highest rates of population growth. Non-Catholic Christians make up only about 9 per cent of the population compared with around 82 per cent for Roman Catholics. Given the Catholic Church objections to both contraception and abortion, it is not illogical to hypothesize a relation between the religious composition of the population and its rate of population growth."     

Bandits,Militants, and Martyrs: Sub-state Violence as Claim to Authority in Late Antique North Africa

Fourth Century North Africa was a site of intense religious and political conflict. Emerging from a period of persecution and newly legitimized by the Roman state, the Christian Church immediately fractured into two competing camps. Now known as the Donatist schism, this fracture was the result of competing claims to religious authority between two camps of bishops, but the doctrinal debate at its core precipitated a specific form of violence: attacks on clergy and property perpetrated by roving groups of militant bandits. Known as circumcellions, these bands acquired a perverse reputation for religious zeal, a desire for martyrdom, and what their opponents described as the ‘madness’ and ‘insanity’ of their violence. Here I analyze sources produced by both Donatists and Catholics to trace patterns of circumcellion violence. I draw on borderland theory and research on non-state violence to argue that such acts were not mad, but rather the result of strategic efforts to consolidate religious and political power. In this, Donatism and the sectarian violence that accompanied it provide important insights into how banditry and peasant rebellions can serve as alternate sources of social and political power, avenues through which heterodox movements challenge the power state and religious hierarchies alike.     

Lavender Faith

Abstract

Lavender Islands is the first strengths-based study of lesbian, gay and bisexual (LGB) persons in New Zealand. In total, 2,269 LGB participants responded questions in many domains, including spirituality and religion. This study found that women are more likely to believe in a spiritual force than men, and respondents 40 years of age and older are more likely than younger to believe in a spiritual force. Respondents did not believe that partners needed to share beliefs. Christians reported that their religious tradition was more a difficulty than a support than those with no religion. LGBs appear to be disaffiliating with Christianity at 2.37 times the rate of the general New Zealand population since 1966. LGBs reporting no religion experienced more support from their families for themselves and their partners than those who were raised Christian. Religious traditions had no effect on the ages that respondents first felt different from their childhood peers, or when they actually came out. Respondents reporting no religion were significantly happier with their sexual identity than Christian respondents. Social workers should be aware of and address these conflicts and challenges with LGBs they encounter in their practice settings. doi:10.1300/J377v26n03_04     

William Wilberforce and Thomas Chalmers

Abstract

Wilberforce describes how sinners' faith in Jesus Christ enabled them to problem-solve, perform religious activities with Him redeeming them from sin. In turn, Chalmers developed Wilberforce's ideas into a complex evangelical Christian framework and charitable method encouraging all persons to redeem themselves by developing faith in Jesus Christ's expiation of their sins encouraging their performance of righteous activities or doing righteous activities endowing them with the Holy Spirit's grace and faith in Christ. Chalmers charitable method employed collocative processes of sequential problem-solving and caring activities between benefactors and recipients developing Christian and caring institutions, families and persons into harmonious communities. Loch and Richmond developed Chalmers charitable method into socially oriented charitable and social work methods. doi:10.1300/J377v26n02_04     

Derogating benevolent behavior of deviant in-group members: group processes within a real-life sample of heterosexual Christians

How do people evaluate potentially good and desirable behavior by others? We investigate how participants (N = 154) evaluate a couple that wants to adopt an orphan that would otherwise die. We collected data from heterosexual Christians in two cities in the Dutch Bible belt. We manipulated whether the adoptive-parents-to-be were a heterosexual couple or a lesbian couple and whether the couple self-identified as devout Christians or not. Using a subjective group dynamics account, we predicted and found that participants evaluated the lesbian couple in more negative terms than the heterosexual couple, especially when this couple was also Christian. These findings illustrate how positive behavior is derogated when displayed by in-group deviants.     

Saint Paul and Divorce

Many divorced Christians believe that in divorce they have betrayed their Christian faith. Counselors and ministers can help divorced Christians to understand that (a) not all human troubles are the consequence of moral failure, (b) the apostle Paul's strict teachings on divorce can be evaluated in light of his other teachings, (c) Paul's strict view of divorce had the surprising consequence of advancing women's rights, and (d) Paul and the Church have themselves not been able to escape contributing to dissension and estrangement. The purpose of this paper is to encourage divorce counselors to help their disturbed Christian clients to appreciate Saint Paul's doctrine of divorce in historical perspective.     

Religion and attitudes towards nature in Britain

Religious institutions have been identified as important conduits in shaping social attitudes toward nature and the environment. Using Lynn White's historical thesis that Judeo-Christianity has cherished the domination of nature ('dominion' belief) by humans as our frame of reference, this article examines the impact of religion, specifically Abrahamic and Judeo-Christian beliefs, on environmental attitudes in Britain. Based on the 1993 British Social Attitudes Survey, a nationally representative sample of the adult population in Britain, the multivariate results of this paper suggest that: (a) there is no significant difference between Christians and non-Christians concerning environmental attitudes; (b) Roman Catholics are the most sceptic toward nature among Christian denominations; and (c) irrespective of religious identification, the two most notable and consistent factors in determining pro-dominion attitudes in Britain are educational attainment and particularly levels of scientific knowledge about the natural environment.     

Queering the Word: Patricia Nell Warren's Adaptation of Christian Sacraments in The Fancy Dancer

The essay explores the ways in which Patricia Nell Warren's The Fancy Dancer (1976) employs Roman Catholic sacraments to depict the developing sexuality of a young gay priest. The essay explores the parallels between sacramental spiritual development and the individual and communal markers of a burgeoning gay or lesbian identity. Additionally, the novel's connections between conversion narratives and coming-out narratives are examined. The essay argues that Warren, in using the rhetoric, symbols, and models of the Church differently, disrupts the narrow epistemology underlying Christianity. Finally, novels such as Warren's suggest that gay and lesbian authors can adapt elements of Christianity while undermining its oppressive presumptions, and establishing a liberatory rhetoric that maintains the intelligibility and recognizability of familiar Christian models.     

The Problem With Paul: Seeds of the Culture Wars and the Dilemma for Journalists

The Apostle Paul was a person of many contradictions. Amid his revolutionary exhortations that the genuine Christian must ignore external religious law and look within for spiritual direction, Paul also laid out explicit guidelines for accepted Christian belief that have been used to establish Christian orthodoxy, punish heretics, and lay the foundation for church authority. For journalists trying to negotiate their way through the hostilities of the Christian right, the liberal left, and the polarization of American cultural and political life, there is no better historical source than Paul to understand how Christianity can be interpreted so differently by people of divergent political, social, and moral views. Journalists cannot expect to understand the dissension among conservative and liberal Christians, as well as the broader divisions between Christians and non-Christians, without examining Paul as a major source of the double-mindedness that characterizes Christianity's outlook on the questions of modern life.     

The Poetry of Social Distress

>This paper discusses the varied ways Christian fundamentalists think about Jews and Israel in their theology and in their daily lives. Topics include the continuing significance for fundamentalists of Jewish responsibilities for the death of Jesus, the place of the Holocaust imagery and especially the importance of the creation of the state of Israel in 1948, and the instrumental role fundamentalists believe Jews play in the end-time story leading up to the return of Jesus to Mount of Olives and the making of a new Jerusalem and the beginning of the millennium. The paper suggests that in these ambivalent images lies much social distress in the form of anti-semitism, distortion of our Middle East policy, and the erosion of efforts to create a human ecumenism.     

Jesus and Matthew: Monsters, Si[g]ns, and Wonders

In the American New Right's outraged war against all things anti-family, -nation, and -civilization, the authority of Jesus, crucified yet triumphant, is held out as potent augury against all forces of evil. For many evangelical Christian groups, one archenemy in particular exemplifies the forces of Satan and civil distress. The resulting scene of Manichean conflict can only be called Gothic Verite: The suffering, broken body of Jesus, whose blood is piously read as atonement, rebukes the demonized and monstrous homosexual, whose blood, Gothically read, contains the taint of private immorality, public domestic threat, and world-ending civic collapse. This powerful clash of images, cosmic worldviews and mundane politics can be observed at the funeral of Matthew Shepard—beaten to death, most observers conclude, because his assailants thought he was gay. In the tense confrontation of Christians and homosexuals at his funeral, one sees a historic tension within the heart of Christianity threatening, at whatever cost, to reconcile. That is, at issue is the recognition, however dim, that the angel and the demon, the prayerful and depraved, mirror each other more than they differ.     

Barbie Zelizer,Ed., Visual Culture and the Holocaust/Matthew Baigell and Milly Heyd,Eds., Complex Identities: Jewish Consciousness and Modern Art

Mass media and the culture it carries have been identified as a key site of conflict in the so-called culture wars, pitting evangelical Christians against mainstream American society. Paradoxically, Evangelicals historically have appropriated the spectrum of forms of popular culture in America and secular commercial practices for evangelizing vehicles and, at the same time, contributed an evangelical voice to that culture. The author argues that Evangelicals' use of media has moved into a new level of sophistication enabling effective entry into the national discourse, partly through dramatic growth of contemporary Christian music. Given this phenomenon, the author examines issues of identity and social forces driving the subculture; he also explores potential influences or effects on the broader secular culture. Using a range of cultural theory, the author argues that the movement toward religious messages in the form of popular music enables the subculture of evangelical Christians to resist against a dominant secular society by taking possession of a cultural form and redefining it as their own, empowering them to effect an influential voice in the cultural discourse of American society.     

Forbidden Fruit? A Longitudinal Study of Christianity,Sex, and Marriage

Does religion still play a role in explorations of romance and sexuality among adolescents and young adults in a secular society such as Norway? Does it influence the type of living arrangements chosen? A population-based sample (n = 2,454) was followed longitudinally from their midteens to their late 20s using survey and register data. Christian involvement in teenage years was associated with subsequent less “precoital” exploration, less masturbation, delayed sexual intercourse, and a smaller number of sex partners. However, there were no associations with prevalence of same-sex experiences. Christians also postponed initiating romantic relationships and chose marriage over cohabitation. Associations were reduced after controlling for confounding factors but remained significant. Some associations (for example, the form of residential union chosen) were present only in the most “active” Christians. In other areas, such as “precoital explorations” and the age at which intercourse is initiated, Christian norms seem to play a role in much broader segments of the population. The findings indicate that Christianity may continue to influence young Norwegians’ experiences of sexuality and cohabitation more than has been expected.     

Queer Christian: The Catholic Homosexual Apologia and Lesbian/Gay Practice

This essay concerns recent positions on homosexuality taken by the Roman Catholic Church and places them with respect to historical documents engaging same-sex desire. Analyzing Aelred of Rievaulx's twelfth-century Spiritual Friendship, John Bloxam's 1894 The Priest and the Acolyte, and Marc-André Raffalovich's 1896 Uranisme et Unisexualité, this essay offers perspectives on contemporary lay and ecclesiastical apologias, defenses, and critiques of homosexual behavior. The relationship between past and present locates the Christian churches' response to the modern homosexual as a historically developed—rather than permanently fixed—model of identity and action.     

The tyranny of the moral majority: American religion and politics since the pilgrim fathers

Abstract

Americans claim to be the most religious people in the Christian world. Religion has informed their politics ever since the Pilgrim Fathers, who began the tyranny of the majority which Tocqueville outlined in Democracy in America (1985), his version of Aristotle's ‘ochlocracy’. In recent times this has taken the form of the ‘moral majority’ institutionalized by Jerry Falwell and the fundamentalists who set out to capture the Republican Party under Nixon and Reagan. In fact, it was never a majority: ‘born again’ Christians, not all of the right‐wing in politics, were less than one fifth of a national sample in 1980 ‐ a third of African Americans, who voted ten to one against Reagan. Nonetheless they influenced every President from Eisenhower to Bush, and they are the major force behind the move to impeach Clinton. Since they failed, they may now give way for a more moderate politics of Christian forgiveness.     

A Christian identity for the liberal state?

It seems to be impossible for the liberal state to embrace a Christian identity, because ‘liberalism’ is exactly a device for separating state and religion. Discussing the implications of a recent decision of the European Court of Human Rights, Lautsi v. Italy (2011), I argue that this is not necessarily so. If paired with a liberal commitment to pluralism, a Christian identity might even be more inclusive of minority religions than a narrowly ‘liberal’ state identity, which has been the dominant response in Western Europe to the challenge of immigrant diversity, especially that of Muslim origins.     

The ambivalent image of jews in the minds of christian fundamentalists

This paper discusses the varied ways Christian fundamentalists think about Jews and Israel in their theology and in their daily lives. Topics include the continuing significance for fundamentalists of Jewish responsibilities for the death of Jesus, the place of the Holocaust imagery and especially the importance of the creation of the state of Israel in 1948, and the instrumental role fundamentalists believe Jews play in the end- time story leading up to the return of Jesus to Mount of Olives and the making of a new Jerusalem and the beginning of the millennium. The paper suggests that in these ambivalent images lies much social distress in the form of anti- semitism, distortion of our Middle East policy, and the erosion of efforts to create a human ecumenism.An earlier version of this paper appeared in translation as Das zweitdeutige Bild des Juden in Bewusstsein christlicher Fundamentalisten, inBrennpunkte des gegenwartigen Antisemitismus, a book published by the Center for the Study of Anti-Semitism, Free University of Berlin.     

Is Discrimination Against Evangelical Christians a Problem in Social Work Education?

This article reviews the literature regarding discrimination by social work practitioners and educators against evangelical Christian social workers. We examine the methodology of articles that compare religiosity and political ideology between social workers and the general population and also of articles that address discrimination against evangelical Christians in social work education. Our results indicate that there are limited studies to support arguments that such discrimination exists and that these studies have significant methodological weaknesses. We conclude that the claims about social work and social workers discriminating against evangelical Christians are not supported by a sufficient body of rigorous research.