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Bonhoeffer and climate change : theology and ethics for the Anthropocene
Where is the voice of theology in the public discourse around anthropogenic climate change? How do we understand the human relationship to Earth and the ecology of which we are a part? How can we account for the human attempt to dominate nature and the devastation we have caused to our own home? Dianne Rayson addresses these questions. She uses the creation theology of Dietrich Bonhoeffer to examine what it means to be human in the post-Holocene age. Employing a range of Bonhoeffer's texts, Rayson posits that Bonhoeffer's Christological theology and this-worldly ethical orientation provide the tools for an Earthly Christianity. She responds to Bonhoeffer's question, \"who actually is Jesus Christ, for us, today?\" and proposes a Bonhoefferian ecoethic.-- Source other than the Library of Congress.
Book
How Does Religion Promote Forgiveness? Linking Beliefs, Orientations, and Practices
Scholars have long observed that religion and forgiveness are generally positively linked, but it is unclear why this is the case. This article proposes and tests potential mechanisms by which religion promotes forgiveness. Using data from the 1998 General Social Survey, I find that holding a collaborative orientation toward God, subscribing to a pervasive role of religion, and believing God forgives are primary factors promoting one's propensity to forgive both oneself and others. These factors have varying influence on interpersonal forgiveness compared to self-forgiveness and further illuminate the differences between the two processes. My findings demonstrate the importance of analyzing a person's religious beliefs and orientations directly, in addition to examining other dimensions of religion, such as affiliation, frequency of religious activity, and official religious teachings.
Journal Article
Tinkering with Technology and Religion in the Digital Age: The Effects of Internet Use on Religious Belief, Behavior, and Belonging
Internet technology presents a new conceptual reality, one that could potentially challenge religion in subtle but distinct ways. Few sociologists of religion, however, have attempted to evaluate whether using the Internet impacts the way people think about and practice religion. This article elaborates on the concept of \"tinkering\" discussed by Berger, Berger, and Kellner (1974), Turkle (1997), and Wuthnow (2010) to argue that Internet use affects how people think about and affiliate with religious traditions. Using data from Wave III of the Baylor Religion Survey (2010), I find that Internet use is associated with increases in being religiously unaffiliated and decreases in religious exclusivism. At the same time, I find that television viewing is linked to decreases in religious attendance and other time-related religious activities, but these outcomes are not impacted by Internet use. To explain these disparate findings, I argue that the Internet is fundamentally different from previous technologies like television and thus impacts religious beliefs and belonging but not time-related religious activities.
Journal Article
Social Isolation: A Predictor of Mortality Comparable to Traditional Clinical Risk Factors
Objectives. We explored the relationship between social isolation and mortality in a nationally representative US sample and compared the predictive power of social isolation with that of traditional clinical risk factors. Methods. We used data on 16 849 adults from the Third National Health and Nutrition Examination Survey and the National Death Index. Predictor variables were 4 social isolation factors and a composite index. Comparison predictors included smoking, obesity, elevated blood pressure, and high cholesterol. Unadjusted Kaplan–Meier tables and Cox proportional hazards regression models controlling for sociodemographic characteristics were used to predict mortality. Results. Socially isolated men and women had worse unadjusted survival curves than less socially isolated individuals. Cox models revealed that social isolation predicted mortality for both genders, as did smoking and high blood pressure. Among men, individual social predictors included being unmarried, participating infrequently in religious activities, and lacking club or organization affiliations; among women, significant predictors were being unmarried, infrequent social contact, and participating infrequently in religious activities. Conclusions. The strength of social isolation as a predictor of mortality is similar to that of well-documented clinical risk factors. Our results suggest the importance of assessing patients’ level of social isolation.
Journal Article
Religious Belief, Corporate Philanthropy, and Political Involvement of Entrepreneurs in Chinese Family Firms
This study examines whether religious belief influences an entrepreneur's political involvement and further explores the moderating role of corporate philanthropy. Using the data from the 2008 national survey of Chinese family firms, my study provides strong evidence to show that the likelihood of political involvement is significantly higher for entrepreneurs with religious beliefs than for their counterparts, suggesting that religious entrepreneurs in Chinese family firms are more likely to participate in political affairs. This finding echoes the view that religious believers acquire civic skills through their associational memberships or experience in involving religious activities. In addition, corporate philanthropy attenuates the positive association between religious belief and political involvement. The above findings are robust to a variety of sensitivity tests and are still valid after controlling for the potential endogeneity between political involvement and religious belief.
Journal Article
An Ethnological Analogy and Biogenetic Model for Interpretation of Religion and Ritual in the Past
This paper provides a method- and theory-focused assessment of religious behavior based on cross-cultural research that provides an empirically derived model as a basis for making inferences about ritual practices in the past through an ethnological analogy. A review of previous research provides an etic typology of religious practitioners and identifies their characteristics, selection-function features, the societal configurations of practitioners, and the social complexity features of the societies where they are found. New analyses reported here identify social predictors of the individual practitioner types in their relationships to subsistence and sociopolitical conditions (foraging, intensive agriculture, political integration, warfare, and community integration). These relations reveal the factors contributing to social evolution through roles of religious organization in the operation of cultural institutions. The discussion expands on the previous findings identifying fundamental forms of religious life in the relations of the selection processes for religious practitioner positions to their principal professional functions. These relationships reveal three biogenetic structures of religious life involving (1) alterations of consciousness used in healing rituals, manifested in a cultural universal of shamanistic healers; (2) kin inheritance of leadership roles providing a hierarchical political organization of agricultural societies, manifested in priests who carry out collective rituals for agricultural abundance and propitiation of common deities; and (3) attribution of evil activities, manifested in witches who are persecuted and killed in subordinated groups of societies with political hierarchies and warfare. These systematic cross-cultural patterns of types of ritualists and their activities provide a basis for inferring biogenetic bases of religion and models for interpreting the activities, organization, and beliefs regarding religious activities of past societies. Cases are analyzed to illustrate the utility of the models presented.
Journal Article