Vol 37 No. 1 (2018)
The hijab is an issue that feminists criticize, anthropologists interpret, religious authorities prescribe, and politicians and activists promote or oppose. This paper looks at how Muslim women in Canada perform their identity through starting to wear the hijab after arriving in Canada and argues that there is a wide array of reasons for the adoption of the hijab. A tool of liberation from the sex-object role, moral and religious justifications, a “shield” and “protection” from the secular lifestyle and some other women have used the headscarf as a symbol of defiance and resistance. This paper has done in-depth interviews with five young immigrant Muslim women who did not wear a headscarf in their country of origin but started to wear it after a few months living in Canada. To explain this complex behaviour the study recommends combining the strengths of Erving Goffman’s model of social interaction with Alejandro Portes and Rubén G. Rumbaut’s theory of reactive ethnicity.
The present paper examines the classic Jewish exposition of the plural grammatical form related to the Divine in Genesis 35:7. It is situated against Christian exegesis developed in antiquity, the Middle Ages, and the Reformation. The Jewish exegetical tradition offered various interpretations of the plural form of נִגְלוּ —which were consistent with the concept of the absolute oneness of the Godhead (fundamental to the Tanakh), and which were rooted in the literary context of Genesis 35:7, and attentive to the grammatical and lexical features of אלוהים . The plural form in Genesis 35:7 was not detected by either the church fathers or by mainstream Christian exegesis during the Middle Ages. Anti-Jewish medieval literature began adducing Genesis 35:7, among the other passages of this kind, as proof of the presence of the trinitarian idea within the Hebrew Bible. This approach was continued and amplified by Martin Luther in contradistinction to other Reformation exegetes who, generally speaking, preferred to appeal to verses such as Genesis 1:26 or Genesis 3:22 in support of their claims.
Faith-Filled Visions for a Vital Earth Community: Deep Sustainability, Theo-Ecoethics, and Laudato Si’ [+] 47-65
The world is faced with virulent social and ecological crises. Associated challenges like global climate change, poverty, racism, biodiversity loss, sexism, and ecological degradation cry out for deeply sustainable solutions. Such solutions can help achieve a situation of socio-ecological flourishing. Synthesizing these premises, this article employs a theo-ecoethical perspective to map Pope Francis’s vision for sustainable social and ecological relationships as sourced in his first social encyclical, Laudato Si’. Through this approach it is demonstrated that in contrast to the premise that Christian belief in the afterlife mitigates against caring for the natural world, the Pope has articulated a faith-filled vision that supports socio-ecological flourishing.
In this article I do three things. First, I describe the logical coherence of the critic caretaker binary articulated by Russell T. McCutcheon, which argues that, in order to be successful at their work, it is necessary for scholars of religion to be critics, not caretakers, of the religions they study. Second, I describe the logical incoherence of the more recent critical caretaker binary proposed by Atalia Omer, which argues that, when they encounter conflict or social injustice, scholars of religion can successfully operate in a third mode of practice that combines those of critic and caretaker. Finally, using the example of the Truth and Reconciliation Commission of Canada, I very briefly illustrate how the critical caretaker binary is not only illogical, but also ethically negligent, as its application among Indigenous subjects does violence to these individuals in ways that could be avoided by adhering to the critic caretaker binary.
The Augustinian Perspective on the Transmission of Original Sin and Assisted Reproductive Technologies [+] 79-91
St. Augustine of Hippo believed that original sin is transmitted through concupiscent intercourse. The new assisted reproductive technologies (ARTs) now allow humans to create children without any intercourse, thus opening the theological possibility for circumventing the transmission of original sin, if Augustine was correct in his theory. This article will first examine Augustine’s speculative theology of prelapsarian sexual intercourse and procreation, followed by his view on the postlapsarian transmission of original sin. Second, I will describe assisted reproductive technologies, with a focus on in-vitro fertilization. I will then, third, place ARTs within an Augustinian theology of the transmission of original sin, underscoring the implications for a free will, Protestant Christian anthropology, Christology, soteriology, and missiology. I will conclude the article by considering the role of historical theology for modern scientific advancements such as ARTs.
Dante’s use of the point, circle, and sphere as images of God and of wax, seal, and light as images of the divine imprint on creation is striking in its likeness to the Platonic and Neoplatonic imagery of the Good and the One, respectively. They convey a similar view of the divine—that of unity, immutability, incorporeality, ubiquitousness, and aseity or existence in and of itself. They view it as the centre and beginning of all creation, as the source of hierarchy in the created world, and as the source of a simultaneous craving for that perfection and for the world of matter, that is for unity and multiplicity.
Intrusive Symptoms, including dissociation, are experienced by many of the millions who suffer from Posttraumatic Stress Disorder (PTSD). Dissociation involves a disconnection from the overwhelming emotional content of the traumatic experience, with reactions ranging from brief moments of detachment to complete neurological collapse. The disappointing clinical results in cognitive- behavioral exposure-based therapies have stimulated interest in wholistic methods that addresses the spiritual needs of those who experience trauma symptoms. This paper reviews the research literature suggesting an inverse correlation between spirituality-focused interventions and PTSD symptomology, and provides a neurological and soulful comparison of dissociative symptoms and the application for clinical practice.
Reflections from the Field
"What brings you to Seattle?" "A conference." "What's the conference about?" "Religion." [PAUSE] "ALL religions??"
Redeeming the Kāmasūtra, by Wendy Doniger [+] 129-130
Redeeming the Kāmasūtra , by Wendy Doniger. Oxford University Press, 2016. 184 pp. Hb., $11.36 CDN. ISBN: 978-0-19-049928-0
Engaging the Doctrine of the Holy Spirit: Love and Gift in the Trinity and the Church, by Matthew Levering [+] 131-132
Engaging the Doctrine of the Holy Spirit: Love and Gift in the Trinity and the Church , by Matthew Levering. Baker Academic, 2016. 440 + viii pp. Hb., $36.44 CDN. ISBN: 978-0-80-104992-7.
A Theology in Outline: Can These Bones Live? by Robert W. Jenson and Adam Eitel. Oxford University Press, 2016. 141 pp. Hb., $30.95 CDN. ISBN: 978-0-19-021459-3.
At Home in the World: A Study in Psychoanalysis, Religion, and Art , by Donald Capps. Lutterworth, 2013. 212 pp. Pb., $32.34 CDN. ISBN: 978- 0-71-889322-4.
Textbook Gods: Genre, Text and Teaching Religious Studies, edited by Bengt-Ove Andreassen and James R. Lewis [+] 138-140
Textbook Gods: Genre, Text and Teaching Religious Studies , edited by Bengt-Ove Andreassen and James R. Lewis. Equinox, 2014. 271 pp. Hb., $108.45 CDN. ISBN-13: 978-1-78-179054-0.