Search

Sebastian Fink and Saana Svärd (eds.), Studia Orientalia Electronica Special Issue: Mesopotamian Identities in the Last Centuries of Cuneiform Writing. The written sources from the ancient Near East are for the most part authored from the perspective of the dominant group and yield a very limited view on people’s identities from an emic point of view that would correspond to their own self-identification. Self-defined minority groups in Mesopotamia have not left behind written evidence about themselves and their identity strategies. A notable exception to this rule is the book of Ezekiel in the Hebrew Bible. This book documents an intense and enduring attempt at reconstructing the identity of a dislocated group of people. The book of Ezekiel is produced by a group that constructed a diaspora identity from the early sixth century onwards, whether in Babylonia or in Jerusalem; in any case, it is written in an environment where the adaptation of a wide array of Mesopotamian linguistic, iconographic, literary, and theo- logical motifs was possible. Wherever and whenever the book of Ezekiel was produced, it presents itself as a document of an explicit identity strategy of a minority group, unique among written sources from any part of Mesopotamia. It can be read as an example of the survival strategy of a group that distinguishes itself from others by way of self-reidentification. The book does not reflect a stable and universally shared identity of the Judeans. On the contrary, it creates and constructs an inner-Judean antagonism between Ezekiel’s in-group and the delegitimized out-group. The book of Ezekiel, therefore, does not convey much about the integration of the Judean minority into Babylonian society but all the more about conflicts among Judeans themselves.

Though the study of early Islamic identity continues to be a debated field, quite a few scholars have of late suggested that the processes of articulating a clear-cut identity distinct from those of other faiths were complex and took some time, with the year 700 CE or thereabouts often offered as a possible date for the parting of the ways between Muslims, on the one hand, and other religious communities, on the other. Related to the issue of dating is the question of group nomenclature: what did the Arabian believers call themselves, what were they called by outsiders, and how did the different naming practices affect their possible sense of distinctiveness? This article deals with the words islām, muslimūn, and dīn in the late layers of the Qurʾan and in the post-Qurʾanic evidence. I argue that in the Qurʾan, the word al-islām never specifies or names the religion of the believers and that the Qurʾanic word (al-)dīn is most naturally to be understood as “law” or “judgment,” depending on the context, rather than “religion.” Surveying the dated post-Qurʾanic documentary record, I suggest that the appearance of the reified sense of a distinct religion called Islam and its followers, called Muslims, should be dated no earlier than the early second/eighth century. Moreover, scholars have recently taken up the possibility of postprophetic additions in the Qurʾan, suggesting that verses such as 3:19 and 5:3 might contain such interpolations. However, my interpretation of the verses calls this suggestion into question.

The Covid-19 pandemic has disrupted and reshaped experiences of bodily disposal and memorialization around the world. One key characteristic of almost all religious practices and traditions is the centrality of face-to-face gatherings (Baker et al. 2020). The spatial turn shows the need to study space and place in research on religion (Knott 2010). Avril Maddrell has utilized a spatial lens for death studies with her concept of the deathscape, by which she means both the places associated with death and the dead and how these are infused with meaning (Maddrell and Sidaway 2010). The aim of my article is to uncover which spaces were used in Finnish funerals and what they reveal about deathscapes during Covid-19. The forty-five pieces of correspondence that form the qualitative data of the research were received between October 2020 and February 2021; they offer some important, real-time insights into how funeral spaces and burial places were experienced during the two first waves of the pandemic. The findings reveal that participation in the ritual was more important than the actual site of the funeral, burial or memorial. The findings indicate that deathscapes in Finnish funerals during Covid-19 typically dealt with how ritual space was created during restrictions. The physical site was important as long as it created ritual space and was aligned with the personality of the deceased. Central to these actively created spaces was that they followed the deceased body either physically, virtually or spiritually. The latter was a conceptual finding from the data and a means by which the writers pointed to spatialities of belief and virtual attendance that were not digitally mediated.

Publisher Copyright: © 2023 Informa UK Limited, trading as Taylor & Francis Group. According to the basic starting point of the study of material religion, religion is an inextricably material phenomenon. In theorizations of religious conversion, however, materiality is accorded little attention. This article presents a case study that investigates the role of materiality in individual religious change, as well as highlighting the dematerialized underpinnings of modern Western conceptualizations of conversion. It concerns transitions from Lutheranism to Orthodox Christianity in contemporary Finland. In this context, the sensory aspects of liturgical life are often identified as a central pull-factor of Orthodoxy. Nevertheless, partiality towards Orthodox aesthetics is not always considered a proper reason for switching churches. The article analyses interview material gathered from converts and is informed by the concept of semiotic ideology, which it applies to examine the different and sometimes conflicting assumptions regarding material expressions as mediators between humanity and divinity present in the data.

When the West African nation of Ghana attained its independence from colonial rule in 1957, its traditional culture was to be promoted in all sectors of public life. Similarly, what was construed as Ghanaian traditional religion was to be treated equally with Christianity and Islam. The ritual offering of libations to ancestral spirits and deities was considered the Ghanaian equivalent to Christian and Muslim prayers, and it has been performed side by side with them in all sorts of national events. Later on, the libation ritual became a symbol of both Ghana’s religious diversity and its national culture, transcending religious divisions. Many Christian groups, especially from the Pentecostal-charismatic movement, have refused to accept the public status of the libation ritual in view of its alleged immoral ‘pagan’ associations. When the pouring of libations was removed from the Independence Day ceremonies held at the state capital in 2011, the public debate soon turned to the relationship between the government and Pentecostal churches, and accusations of religious intolerance were levelled. This article discusses how the arguments about the status of the ritual boil down to differences in semiotic ideology and notions about proper agency – namely, how forms of agency pertaining to words, objects, persons and spiritual beings involved in the ritual are understood differently by the disputants.

In recent years the doctrine of divine simplicity has become a topic of interest in the philosophical theological community. In particular, the modal collapse argument against divine simplicity has garnered various responses from proponents of divine simplicity. Some even claiming that the modal collapse argument is invalid. It is our contention that these responses have either misunderstood or misstated the argument, and have thus missed the force of the objection. Our main aim is to clarify what the modal collapse argument in fact says, and explain why the recent responses do not succeed. In order to argue our case, we will proceed in several steps. First, we aim to systematically articulate the doctrine of divine simplicity. Second, articulate the Christian conviction that God is free to create any feasible world or no world at all. Third, argue that divine simplicity suffers a modal collapse and thus undermines God's freedom. Fourth, respond to potential objections to modal collapse. Fifth, we offer some concluding remarks.

Spirituality is an important domain in the holistic education of gifted students. The definition of transformational giftedness makes it possible to emphasize spiritual domain in student development. Spirituality provides possibilities to reflect on the values and meanings of life that could provide purpose for gifted students in their studies and for their future lives. The concepts of religion and spirituality are defined, and their different roles clarified in the context of education. Spiritual sensitivity is introduced as a human capacity that can be measured scientifically with the spiritual sensitivity questionnaire instrument. Research findings among young generation and gifted students indicate that mystery-sensing, contemplation, and search for meaning in life are important aspects in spirituality of our generation.

This article investigates branding in the Orthodox Church of Finland. How does the Orthodox Church discuss its public image, and how does the theoretical lens of branding add to this discussion? In this study church communication workers were interviewed, and church strategies examined. The results indicate that discourses within churches are diverse and even contradictory. In the identified discourses the authenticity of the church is defended and the improper nature of marketing is asserted. At the same time marketing techniques are considered useful: marketing strategies employ public image and visibility. Based on Beyer, it is suggested that interviewees place a greater emphasis on church function. Moreover, this article discusses how identified discourses contribute to a broader discussion of the Orthodox Church’s relationship with modernity.

The article examines the Finnish branch of Chabad Lubavitch as a fundamentalist and charismatic movement that differs from other branches of ultra-Orthodox Judaism in its approaches to outreach to non-observant Jews. Whilst introducing the history of Chabad Lubavitch in Finland and drawing on historical and archival sources, the authors locate the movement in a contemporary context and draw on 101 semi-structured qualitative interviews of members of the Finnish Jewish communities, who either directly or indirectly have been in contact with representatives of Chabad Finland. The material is examined through the theoretical concept of ‘vicarious religion’. As the results of the article show, whilst Chabad very much adheres to certain fundamentalist approaches in Jewish religious practice, in Finland they follow a somewhat different approach. They strongly rely on people’s sense of Jewish identification and Jewish identity. Individuals in the community ‘consume’ Chabad’s activities vicariously, ‘belong without believing’ or ‘believe in belonging’ but do not feel the need to apply stricter religious observance. Whilst many of them are critical of Chabad and their activities, they do acknowledge that Chabad fills the ‘gaps’ in and outside the Jewish Community of Helsinki, predominantly by creating new activities for some of its members.

Publisher Copyright: © 2022 Walter de Gruyter GmbH, Berlin/Boston. In this article, I investigate search for meaning in life and transcendence in spouses of people with mental illness. Research related to the topic is scant. I interviewed 16 Finnish spouses and partners in narrative, semi-structured interviews, and analyzed the data narratively. The interviewees perceived mental illness as a threat to meaning. In the search for meaning, transcendence referred to hope, humor, wishing, and imagining. The search for meaning and transcendence were connected through the fragile "sense of something else for me"as detachment from the spouse's illness reality. Implications for pastoral theology can be found above all in Christian hope.

Ecumenical texts cultivate a rich language of attitudes referring to trust, commitment, love, faithfulness, openness, etc., but their role in ecumenical advancement has been taken for granted. This article discusses attitudes in ecumenical advancement by focusing on ecumenical recognition. Some recognition theories hold attitudes, specifically personifying attitudes, to be a precondition for recognition. Contemporary recognition theories offer a rich analysis of attitudes concerning subjects and objects of recognition, the direction, and the consequences of recognition. Based on an overview of recognitive attitudes this article aims to offer new insights on (ecumenical) attitudes and a deeper understanding of ecumenical recognition and some of its challenge. Some of the main points of discussion include recognition on the interpersonal level and its relation to institutional level recognition, the individual, corporate and institutional subjects and objects of recognition, and the variety of ways attitudes relate to recognition.

This article recounts how Neo-Scholastic international lawyers navigated the complex political landscape of the 1920s and 30s, combining universalism, nationalism and religious belief. Participating in the contemporary re-engagement of Catholics with modern politics, they re-imagined the international legal order in Catholic terms. They argued that a universal morality, overruling the extremes of state sovereignty, was the only solid basis for just and stable global legal relations. While the contribution of Catholics to the establishment of the post-war world order and the rise of human rights is widely acknowledged, the interwar genealogy of these developments is not. Reading these thinkers' universalist legal tenets in conjunction with their political trajectories provides a relevant frame to understand the moral charge characterizing international law in the early years of the Cold War.

Based on extensive ethnography, this article investigates how contemporary Finnish hospice patients talk – or remain silent – about their own approaching death, and the imageries relating to death and the possible afterlife. I explore how the thought of an afterlife may have informed patients’ orientations at the end of life, and how it touched on actual funeral arrangements. Since death was a very difficult topic to speak about, the dying created other kinds of material or entirely fantastic imageries which helped them to explore and express their feelings about death and the beyond. Drawing on the theoretical concepts of ‘metaphysical imagination’ (Hepburn 1996) and ‘virtuality’ (Deleuze and Guattari 2016; Kapferer 2004, 2006, 2010), this article shows how the virtual space of the metaphysical imageries by the research participants at times became a vital element empowering the dying, not only to encounter their situation but also to achieve resolution of some sort.

The value of Old Latin witnesses in the textual criticism of Septuagint has been lately noted by a growing number of scholars. As a daughter version of the Septuagint, the Old Latin is an important witness to the textual history of the Septuagint, as well as to the Hebrew Vorlage behind it. This article seeks to elucidate and ascertain the text-historical position of the fifth century Old Latin manuscript Palimpsestus Vindobonensis (La115 ) in 2 Kings. This task is carried out by first mapping all the characteristic readings of the manuscript (248 cases in total) and then by studying fourteen most illuminating readings. In 2 Kings, the manuscript seems to be free of Hexaplaric and Vulgate influence and most probably also of kaige readings. There are few, if any, recensional Lucianic readings. For the most part, the text of La115 belongs to the proto-Lucianic layer and therefore mostly seems to preserve the Old Greek text—sometimes even when all preserved Greek witnesses have lost these Old Greek readings. La115 is thus argued to be an exceedingly important witness to the textual evolution of 2 Kings.

Connections between religion and volunteering have been widely documented. Religion is a key motivating factor for volunteering in religious settings and elsewhere. Episodic volunteering is one of the fastest-growing forms of volunteering, but literature on episodic volunteering and religion is scarce. In this article, we analyse connections between religion and religiosity, and episodic volunteering. First, we identify types of episodic volunteers at religious events. Second, we use a set of three independent variables (declared religious denomination, importance of religion and spiritual motivation) to understand episodic volunteering participation. Third, we examine whether those who volunteer both episodically and regularly are more religious. Finally, we identify differences across religious affiliations. Using data from a cross-national survey, we apply different data segments in each area of our study. Our findings suggest that episodic volunteers are influenced by religion and religiosity, with especially strong connections among Protestants. We conclude with suggestions for future research.

Climate emotions have become an increasingly salient issue since the beginning of the 2000s. This paper draws on data from in-depth interviews from the United States (USA) and Finland to provide insight into the complex dynamics of climate emotions in 23 environmentally active young people in these two countries. The analysis centers on two main themes: (a) complex dynamics of climate emotions and (b) identities and felt social expectations. The results support recent research about the importance of anger, grief, and guilt as very common climate emotions among active people, although a broad range of emotions was recognized by the participants. Some observations were made about the role of cultural factors in these two countries. Through this analysis, this article contributes to the understanding about the ways in which identities and felt social expectations shape climate emotions, including feelings of inadequacy and obligation. Analysis of the experiences of this limited number of young people shows the prevalence of feelings of inadequacy and thus supports the recent arguments about the need to provide young people tools to set their responsibility in context, in order to avoid negative consequences of the felt pressures.

This article explores the Mary verses in Sura Maryam and how Christian traditions contributed to them. A new reading is proposed. While the impact of the gospel traditions on the Qur’anic Mary is widely recognized, some of the Christian roots of the Mary traditions have not received the attention they deserve. This paper argues that Mary in the Qur’an is both virgin mother, inspired by Luke and the Protevangelium of James, as well as a holy woman and reminiscent of tales found in Palestinian monastic literature. These tales are therefore important for the discussion of the Mary in the Qur’an as they contributed to Mary’s portrayal as an ascetic who withdraws and controls her food and communications with people.

Non

This introduction to a Special Section, Global Populism: Its Roots in Media and Religion, advances scholarly understanding of the present dynamics of global politics in the hybrid media environment from a perspective that is often neglected or undermined in media and communication studies: religion and/or "the religious" dimension. To incorporate better scholarship of religion into media and communication studies on populism, this introduction argues for a need to analyze more closely the interplay between the three and place special emphasis on (1) definitions concerning religion and populism, (2) the scale of analysis, and (3) transformations in the present media environment as hybrid. The articles address populism, media, and religion in a variety of media-related political and cultural contexts ranging from Europe to India and Brazil. The authors address populism in multiple political and religious contexts with a special focus on nationalist and right-wing politics.

With a focus on Twitter, this article investigates the populist moment triggered by a violent attack in the Northern European city of Turku, Finland, in August 2017. The article uses a mixed-method approach that applies a computational method for data collection and qualitative discursive mapping for data analysis. Moreover, the article applies Laclau's non-essentialist framework for theorizing on populism in connection to religion and critically discusses the types of religious implications identified in the "us" constructed in negation to Islam and the discursively constructed " bad" Muslim Other. The article suggests "civilizationism" and the related "Christianism" as potential schemas for advancing scholarly theorizing on the digital intersections between populism and religion, particularly in the present Northern European political context.

Previous research has demonstrated that young European Muslims relate to religion and religious authority differently from their parental generation. While traditional ‘ulama (Islamic scholars) are not about to become obsolete, they are nevertheless increasingly forced to defend their status against competitors. Furthermore, the relationship between many young Muslims and established religious authority is marked by ambivalence and complexity. In this article, I suggest the dialogical self theory (DST) as a fruitful approach to conceptualizing the religious identities and authorities of young European Muslims. To illustrate DST, I present a case study of a young Shi‘a Muslim who adopts two rather different positions towards religion. The position of ‘Doubting Sara’ is characterized by an independent search for an intellectually and ethically satisfactory worldview. In turn, the position of ‘Pious Sara’ emphasizes the peace of mind that is provided by routine religious practices. Together, ‘Doubting Sara’ and ‘Pious Sara’ maintain a balance that enables both religious stability and growth.

Magical healers and physicians were among those who provided healing in the medical market of pre-modern Swedish-speaking Ostrobothnia. Using newspaper texts published in the region about local occurrences of magical healing as source material, this article examines through discourse analysis how magical healing was stigmatized in public discourse at the turn of the twentieth century. Two main discourses that stigmatize magical healing are evident from the data: the religious and enlightenment discourses. These show the power relations involved in the condemnation of magical healing as an example of the rural population’s superstition and naivity. This article offers new information about stigmatizing discourses on healing methods and practices that were considered witchcraft in a period when a community was undergoing cultural changes that affected health beliefs and power relations.

This article examines early Jewish ideas of virtue that are usually ignored in presentations of the history of virtue discourse. We analyze the use of the Greek term ἀρετή in the Apocrypha of the Septuagint; all the occurrences of the term are in texts that were originally composed in Greek. We argue that the discussion on virtues – ideal human qualities and ways of living – in the Apocrypha has three thematic foci: (1) training, (2) courage, and (3) suffering and its postmortem rewards. Virtue prepares one to live well, encounter grave difficulties and even death with courage, and, finally, earn eternal life. We argue that it is implicit that virtuous Jews surpass, in ways that differ depending on the text, their more-or-less openly Greek antagonists who fail the virtue ideals that they would culturally be expected to uphold. Through their words and deeds, the exemplary Jews demonstrate that true virtue comes from a steadfast commitment to the Jewish tradition and the Mosaic law. Being a good Jew involves training that manifests itself in various desirable traits, but it also means acknowledging the divinity of the Jewish law as the basis of both the good life and the postmortem consequences of virtue.

When Paul and the author of 1 Clement write letters to Corinth to address crises of leadership, both discuss Moses' pi alpha rho rho eta sigma iota alpha (frankness and openness), yet they evaluate it rather differently. In this article, I view both authors as entrepreneurs of identity and explore the ways in which they try to shape their audience's social identity and influence their behaviour in the crisis by selectively retelling scriptural narratives related to Moses. The article shows that social psychological theories under the umbrella term of the social identity approach help to illuminate the active role of leaders in identity construction as well as the processes of retelling the past in order to mobilize one's audience.

This paper argues for an interpretation of the real of presence of Christ in the Eucharist using relational ontology as the basic metaphysical theory. Relational ontology, in its one form, denies the existence of intrinsic properties so that things that exists are just instantiations of particular sets of properties that receive their essence from their relation to other things. If there are good reasons to accept relational ontology, it could potentially help one to solve certain problems in transubstantiation model, without giving up the idea of real presence.

Bereavement is an ongoing process of negotiation and meaning-making in which widows and widowers make sense of the changed nature of their relationship with their deceased spouse. We analyzed the experiences of meaning in life among older widows and widowers (aged 65+) using interpretative phenomenological analysis (IPA; see Smith et al. in Interpretative phenomenological analysis: Theory, method and research, Sage, 2009), with the following question: How do widows and widowers search for meaning through continuing and/or transforming their bond to their deceased spouse? The results demonstrate that some of the widowed persons sought meaning through rituals or various means of after-death communication with their deceased spouses. Other participants transformed the bond, for example, through clearing out their deceased spouse’s belongings or a process of reconciliation. Many continued and transformed the bond simultaneously, which shows that negotiation of the relationship after the death of a spouse is an ongoing process in which both continuity and change are present. The experience of a violation of meaning in life affected the participants’ capacity to continue their bond with their deceased spouse.

This article considers the turn to culture and heritage as a strategy for the preservation of majoritarian religious practices, including the implications of such a strategy for nonreligious people. This turn has been observed in analyses of court cases in which religious or cultural nature of symbols and practices has been negotiated. Drawing from previous scholarship regarding the turn, this article pays special attention to Finland by examining if and how cultural justification of symbols and practices takes place. We suggest that the shift to culture applies to Finland, although in international comparison Finnish instances are more prominent in public (media) discourses that refer to laws and legal experts than in court cases. We also argue that one of the consequences of this international development is that it becomes increasingly difficult for nonreligious people and also members of religious minorities to feel part of ‘us’ in a situation where justification by referring to ‘our culture and heritage’ is one of the strategies to define who and what belongs to ‘us’.

Understanding of space is central in migrant identity-building and integration to a host society. Identity also relates to time, which is effectuated by memory. This article shows how the interplay between religiosity and space may be central to believers’ identity narratives. Religiosity and memories of the past may affiliate migrants to a specific country. Through narrative analysis, I have shown five different ways Russian speakers from various denominations in Finland affiliate spatially—whether to the past country which does not exist anymore, country of origin, two home countries, host country or the global society. Each narrative has its own way of memorizing. The article shows multiplicity in Russian-speaking believers’ life courses and present-day identity-building in Finland. The article also demonstrates, in a migration situation, the effect on identity narratives of denominational background and recognition as sectarian or necessity of remediation.

The environmental crisis has challenged faith traditions to take a stand and act both globally and locally. Statements and action build on reinterpretations of tradition, which also produce a variety of ritual applications. Environmental rituals, for example, deal with the grief and anxiety caused by environmental crisis or seek to have a concrete impact on local environmental problems. The anthropologist Roy Rappaport (1926–97) examined religious environmental rituals, firstly as a way of regulating ecological balance. Secondly, he saw religiously motivated environmental rituals as a way of changing human thinking and behaviour in an era of environmental crisis. These perspectives can be applied in at least three ways: firstly, by looking at how rituals are used in religious communities that are directly dependent on the natural environment; secondly, by examining how religious communities use rituals in various situations related to environmental issues; and thirdly, by focusing on how Rappaport’s ideas could be used to engage in environmental action. In this article, I focus on religiously motivated environmental rituals and the perspectives that Rappaportian ritual approach provides for examining them. As examples, I use the struggle of the Canadian Mi’kmaq indigenous community over the fate of their sacred mountain and the ordination ritual of Thai monks, who ordain trees under threat of felling in a Buddhist monastic community.

Publisher Copyright: © The Authors. This issue of Approaching Religion is dedicated to Terhi Utriainen, Professor of the Study of Religions at the University of Helsinki. It is published on the 7 November 2022, Terhi’s sixtieth birthday, and contains reflections and research articles written by Terhi’s colleagues in Finland, the UK and the Netherlands. All the research articles address the theme of rituals, which is one of Terhi’s special foci of interest as a scholar of religion. This editorial first outlines Terhi’s academic career and then introduces the individual texts that make up the issue. Non

n this article I shall briefly describe the Christian hope in resurrection. I will explain that certain conditions must be in place in order for this hope to be realized. These are conditions about the ontology of time and personal identity over time. After articulating these conditions, I will examine a recent proposal called eschatological presentism, and see how it fares with The Problem of No Afterlife.

Non

The mid-eighth-century Old Irish text known as the poems of Blathmac is a long devotional composition meditating on the mystery of Christ’s cross and its significance for salvation history. Since the discovery and subsequent publication of the text nearly six decades ago, the work has garnered considerable scholarly interest for its linguistic and socio-historical value, but many aspects of its devotional orientation remain less systematically explored. This article examines the poems’ devotional discourse by focusing on the intersections of martyrdom and memory in Blathmac’s composition. Taking as a starting point the text’s intended use as a prayer, the discussion considers how the text’s overarching interest in exemplary acts of self-sacrifice relates to the practices of ritual commemoration, and how these strategies of collective memory work to convey and sustain a shared understanding of Christian identity.

Have you ever wondered what God’s inner emotional life might be like? Within Christian thought, there are conflicting answers to this question. The majority of Christian theologians throughout history have said that God cannot be moved by creatures to feel anything. God does not literally have empathy, mercy, or compassion. Instead, God only feels pure undisturbed happiness. This view is called divine impassibility. In the 20th Century, Christian theologians by and large came to reject this understanding of God in favour of divine passibility which affirms that God can be moved by creatures, and God can literally have empathy, mercy, and compassion. Yet the 21st Century has seen a renewed interest in this more historical understanding of God. How Christianity came to have two radically different portrayals of God is a puzzle, to be sure, but that is not one that I shall try to address here. Instead, my interest is in unpacking these two different conceptions of God, and briefly offering reasons for affirming divine passibility. The reasons that I discuss centre around a central theme within Christian thought—the goal of entering into a close, personal relationship with God. I start by defining some key terms, and then proceed to offer two arguments in favour of divine passibility. The first is the problem of knowing God well, and the second is based on the human desire for empathy.

Non

Non

Publisher Copyright: © 2021 The Authors. Zygon® published by Wiley Periodicals LLC on behalf of Joint Publication Board of Zygon. Open theism denies that God has definite exhaustive foreknowledge, and affirms that God takes certain risks when creating the universe. Critics of open theism often complain that the risks are too high. Perhaps there is something morally wrong with God taking a risk in creating a universe with an open future. Open theists have tried to respond by clarifying how much risk is involved in God creating an open universe, though we argue that it remains unclear how much risk is actually involved. We claim that open theists need to start developing theories about how God manages risks in order to bring about His purposes for the universe. In this article, we will take a philosophical and biological perspective on risk management that adds plausibility to open theism. We will consider how God can use different risk-management, surveillance, and redundancy systems in the natural world in order to accomplish His goals.

In their article “Nature of Evidence in Religion and Natural Science” (Theology & Science 2020), Petteri Nieminen and colleagues compare the use of evidence in religion and science. Their claim is that religious use of evidence is characterized by “experiential” thinking and confirmation bias, which makes integration with science difficult. I argue, however, that their methodology is unreliable and their theory of religious cognition is too simplistic. Further research should take the complexity of “science,” “religion” and “rationality” more sufficiently into account. In their article “Nature of Evidence in Religion and Natural Science” (Theology & Science 2020), Petteri Nieminen and colleagues compare the use of evidence in religion and science. Their claim is that religious use of evidence is characterized by “experiential” thinking and confirmation bias, which makes integration with science difficult. I argue, however, that their methodology is unreliable and their theory of religious cognition is too simplistic. Further research should take the complexity of “science,” “religion” and “rationality” more sufficiently into account.

This paper analyses an amazingly close analogy between models of generalised trinitarin logics on the one hand side and class hierarchies in the field of object-oriented programming on the other, thus linking philosophy of religion and computer science. In order to bring out this analogy as clear and precise as possible, we utilise a metaobject protocol for the actual implementation of the theological models. These formal implementations lead to the insight that the analogy can be pushed even further, and we lay bare and analyse the close relation between the theological notion of subordination of divine persons and precedence in structures of multiple inheritance. The implementation of theoretical godheads finally leads to new metaobject programming techniques, thus underlining the cross-fertilisation between theology and computer science.

Climate anxiety is a phenomenon which raises growing attention. Based on a national survey of climate-related feelings and behaviors (N = 2070) in Finland, we analyzed and discussed the concept of climate anxiety and its relationship with hope and action. We found that all our measures for climate anxiety (including worry and some stronger manifestations of anxiety) and hope (including efficacy beliefs) correlated positively with each other and climate action. Furthermore, climate anxiety and hope explained unique parts of variance in self-reported climate action. We propose that, in line with the Extended Parallel Process model (EPPM) that was used as a framework, the interplay of emotions needs to be considered when studying and explaining their effect on climate action. In conclusion, the results provide support for seeing climate anxiety and hope as intertwined and adaptive feelings, which could be needed to motivate humankind in finding solutions to climate change.

Book review: Reviewed book: Hudson, Hud: Fallenness and Flourishing. Oxford: Oxford University Press, 2021.

Non