Postmodernism, Christianity and the Book of Revelation

This project set up a three-way conversation involving postmodernism, contemporary Christianity and the Book of Revelation. It identified specific aspects of a Christian worldview: the reality of the spirit world, the relevance of revelation as a source of truth, the priority of personhood and the centrality of the biblical story.

Were the National Socialists a Völkisch Party? Paganism, Christianity, and the Nazi christmas

A trend in studies about National Socialism and religion in recent years argues for a deliberate distinction between the Nazi Party (NSDAP) and the antisemitic völkisch movement of nineteenth-century Germany. This article challenges that contention. Several researchers have published comprehensive studies on the heterogeneous nature of Christian responses to the Nazis, but a comparable approach looking at how the Nazis viewed religion has not yet been undertaken. A study of the latter type is certainly necessary, given that one of the consistent features of the völkisch movement was its diversity. As Roger Griffin has argued, a “striking feature of the sub-culture . . . was just how prolific and variegated it was . . . [T]he only denominator common to all was the myth of national rebirth.” In short, the völkisch movement contained a colorful, varied, and often bewildering range of religious beliefs.

Where are the animals in sustainable development? Religion and the case for ethical stewardship in animal husbandry

The rights of livestock that are designated as food/farm animals have been a blindspot across development discourse and policies in spite of compelling moral (and socio-ecological) factors. They are regarded as 'resources' to sustain growth, leading to food production systems that support factory farming and invasive animal husbandry practices. The paper argues that religion and sustainable development are unlikely partners in the commodification of animals in these policies. Capitalist-driven interpretations of religion support the objectification of animals. Sustainable development, an efficiency-driven growth paradigm, is concerned with the preservation of finite natural resources. Sentient factory farmed animals are seen as infinite resources.Using Christianity and Hinduism as examples, the paper argues that religion can also shape alternative animal husbandry/food production practices, and expand the social justice element of sustainable development to encompass what I term 'sociozoological justice' in economic systems that heavily involve animals.

Christianity and the shaping of Vanuatu’s social and political development

The Pacific island state of Vanuatu has been considerably shaped by its Christian heritage. Indeed, the role of the various Christian Churches has been pivotal in the development and sustenance of Vanuatu prior to and since its Independence. These Churches include Anglican, Catholic, Pentecostal and evangelical denominations. Missionaries and later local Church leaders were involved directly in Independence movements and shaped the legal and social infrastructure of this nation. This involvement and influence has continued to the present. This article will consider the role the Church has played in the development of Vanuatu. First, a case study analysis of both the historical and contemporary role the Church has played in the development of Vanuatu will be presented. This review will consider the impact of both key individual Church leaders who played central roles in Vanuatu’s Independence. Secondly, the paper will consider the contemporary role Christian Churches play in the provision of social service- including education and health-across Vanuatu. It will conclude that Christianity has therefore played and continues to play a central role in the political and social development of Vanuatu.

Development and religion : theology and practice

Development and Religion explores how the world’s five major religions – Hinduism, Buddhism, Judaism, Christianity and Islam – understand and practice ‘development’ through an examination of their sacred texts, social teaching and basic beliefs.

Beyond Abrahamism : a fresh reading of the Tanakh traditions respecting Lot, Moab and Ammon

At the heart of this study is my interest in the way in which a religious community establishes its sense of identity and its boundaries in relation to other groups. I explore the case of Israel's attitude towards her eastern neighbours, the Moabites and Ammonites, as portrayed in Tanakh, the Hebrew Bible. Most commentary from the last one hundred years privileges one particular view of Moab and Ammon as traditional enemies of Israel. I aim to show the validity of readings of the biblical accounts that reveal a more complex relationship between Israel and her neighbours. Tanakh exhibits a dialectic between eirenic and hostile viewpoints. The stories of Abraham and Lot, who are presented as ancestors of Israel and of Moab and Ammon, to some degree represent Israel’s understanding of her neighbours. Conventional commentaries take for granted the accepted orthodoxy of Judaism, Christianity and Islam concerning Abraham and his significance in terms of faith and righteousness and blessing and covenant. As none of these notions is specifically linked to Lot at any point, he is treated as a pathetic figure and remains secondary in conventional commentary. Many commentaries denigrate the character of Lot, often in direct comparisons with Abraham. My reading of the texts of Genesis attempts to free the story of Lot from the constraints imposed by the way the story of Abraham functions. A careful reading of the Genesis account shows that Lot and Abraham exhibit similar elements of moral ambiguity, and Genesis contains no statement that condemns Lot on moral or religious grounds. Genesis 19, the single narrative in which Lot appears independently of Abraham, participates in the dialectic elsewhere in Tanakh. On the basis of a consistent pattern of action and speech throughout the first portion of Genesis 19, I advance my own original conception of the eirenic viewpoint of the narrator concerning Lot and his relationship to the divine. I attempt to demonstrate ways in which the story of Lot critiques or deconstructs the dominant ideology centred upon Abraham. My conception of the particular interests of the compiler of Genesis 19 is supported by several intertextual studies. These include the traditions of Sodom and of Zoar, the story of hospitality in Judges 19, the story of the deluge (Genesis 6-9) and stories of women who, like Lot’s daughters, act to continue the family line. In a treatment of the history of Lot traditions, I find evidence to separate the story of Lot from the work of the Yahwist. I consider whether the stories of Lot have a derivation east of the Jordan and whether the stories were of particular interest to the Deuteronomists. In the final chapter of this study, I focus on the main themes of the narratives concerning Lot and Abraham, and Moab and Ammon and Israel. The question of social boundaries arises in regard to many of these themes, such as the interaction of female and male, the role of wealth, the relation of city and country, kinship, and rights to land settlement. In this way, the treatment of Lot and Abraham in Tanakh and in subsequent traditions offers a perspective upon the formation of identity in the contemporary world of religious plurality.

Nazism, political religion and 'ordinary' Germans

This paper examines the topic of Nazism and religion by taking one of the dominant schools of thought––that Nazism was a ‘political religion’––and dealing directly with an issue that is often encountered when teaching the history of the Nazi Party. A common question raised by students is this: what could be known about the Nazis when they came to power? While formulated in different ways and sometimes with a different chronological focus the core of this question is one of historicism. It may be abundantly clear to us now what the Nazis stood for, how racist and antisemitic they were, but what could be known by people then, and how did they view the Nazis? Given my sense that many teachers encounter this questions I believe it may be a useful prism through which to view Nazism and religion. The paper does so through using a case-study of the 'Temple Society' (Tempelgesellschaft), examining how members of this Christian community understood Nazism on the cusp of 1933.

Points of equilibrium: religious beliefs and economic development policy

Eighty per cent of the world's population professes religious belief. Such beliefs provide precepts on how individuals should conduct their private lives and (often) how society should be organized. Given there are 2.1 billion Christians worldwide and 1.3 billion Muslims, understanding the religious approach to social life based on sacred texts and social teachings of Christianity and Islam has a strong relevance to those interested in implementing international economic development policies. This paper argues that religion can thus play a positive role in development and specifically support development economic policies at the international level. The purpose of this paper is not to present a fully formed development economic policy, but rather to identify teachings of the world's two largest religions – such as preferencing the poor, minimizing inequality and having the economy serve wider realms of society – that directly speak to how sustainable economic development is understood within these faith traditions and how these teachings could scaffold and support and international policy frameworks aimed to achieve sustainable economic development. Copyright © 2016 John Wiley & Sons, Ltd and ERP Environment.

Parallel readings

The story of the nineteenth-century Western encounter with Buddhism demonstrates more about these first Western interpreters and their socio-historical context then about Buddhism. In parallel, this thesis also demonstrates, from the perspective of Buddhism, how the mind works to bring an object, like Buddhism, into consciousness.

Pieces of me : celebrity confessional carnality

In this article I explore the carnal nature of the celebrity confession. I argue that when the celebrity confesses they do so in, through, and with their revelatory bodies. The carnal celebrity confessional is very clearly a self-reflexive performance, often stage-managed and manipulative, and therefore designed to raise, redeem, or resurrect a profile, or for damage limitation. But it can also be, depending on the performative context, an “authentic” doorway into the crisis of the celebrity's living phenomenological self. The carnal confessional, then, can be an explicit, compliant or forced will to reveal all through the celebrity body that had guaranteed them fame in the first place, but which now fails them in some way. Or, it can be an unconscious, unthought, pre-semiotic sense-based revelation - a sensational leak - about some “truth” or damage that has/is being done to them as icons of desire. This phenomenological leak has the ability to make intimate the relationship between the celebrity confessor and the fans who receive it. I will conclude that celebrity confessional carnality can be read as a productive form of bio-power.

In this article the carnality of the celebrity confession will be read in terms of its relationship to Christianity and corporeal religiosity; to therapy discourse; to docility and active agency; and to affective intimacy. Britney Spears will be my central case study. I begin the article, however, with an overview of the embodied nature of the confessional, and its centrality to mediated life and individual self-worth, using Catholicism and the television therapy talkshow as my conjoining illustrative entry point.

Identity and autonomy of the indigenous community within Christianity

[No Abstract]

Religiosity and subjective wellbeing in Christianity, Buddhism and Taoism

The relationship between three religions (Christianity, Buddhism and Taoism) and subjective wellbeing were studied. Religiosity and spirituality-religion satisfaction were significant predictors of subjective wellbeing. A new construct of religious self-esteem and a new scale of Christianity secondary control were found as useful in explaining subjective wellbeing.

New research on Nazism and Christianity

Notes and presentation on research into the official Nazi views on religion, and a consideration of 'ordinary' Christian response to the rise of the Nazis in Germany.