Co-optation and Its Discontents: Seventh-Day Adventism in 1950s China

Most studies of Christianity in the early PRC have focused on the politicization of religious practices under the Three-Self Patriotic Movement, explaining how the Christian faith empowered people to resist the state’s atheistic propaganda. In fact, both Communist officials and Christians invoked ideas about transcendent power and moral purpose, blurring the boundary between secular and religious concerns. The state-sanctioned patriotic religions had greatly impacted the political and theological orientations of Chinese Christians in the Maoist era. This article looks at the Seventh-day Adventist Church in Shanghai, one of the first Protestant denominations to be denounced in the Three-Self Patriotic Movement. When the state infiltrated the Adventist institutions, some of the pro-government Adventist leaders worked with the officials to bring the church closer to the socialist order. Most of the Adventists, however, resisted the state and organized themselves into a diffused network of house churches. This study highlights the fluid and complex political environment that the Adventists experienced, and the ways they interacted with the Maoist state. The reorientation of theological concerns, the new strategies for evangelization, and the growth of autonomous church networks enabled the Adventists to be a fast-growing religious movement.     

You gotta throw away culture once you become Christian: How ‘culture’ is Redefined among Aboriginal Pentecostal Christians in Rural New South Wales

ABSTRACT This paper is an ethnographic and historical exploration of Aboriginal Pentecostalism, which permeated quickly into the Aboriginal community in rural New South Wales in Australia during the early twentieth century. Today the Aboriginal Pentecostal Christians in this region renounce Aboriginal ‘culture’. This, however, does not mean they reject Aboriginality. By examining Malcolm Calley's ethnography on the mid‐twentieth century Pentecostal movement in this region and drawing upon my own fieldwork data, I show the way in which this group of Aboriginal Christians of mixed descent in a ‘settled’ part of Australia have maintained Aboriginality and reinforced attachment to the community through faith in the Christian God, whilst, paradoxically, developing strong anti‐culture and anti‐tradition discourses. This paper advocates shifting the study of social change from a dichotomised model that opposes invading moral orders against resisting traditional cultures, to one that examines the processual manifestations of the historical development of vernacular realities.     

Evangelical Church polity and the nuances of white flight: a case study from the Roseland and Englewood neighborhoods in Chicago

Present patterns of residential segregation have been proven to have antecedents in the so-called white flight of the 1950s, 1960s, and 1970s. Close scrutiny of this social phenomenon has yielded results that indicate complicated impetuses and call into question sweeping assumptions about white flight. A case study of seven congregations from a denomination called the Christian Reformed Church in North America (CRC) who left the Englewood and Roseland neighborhoods of Chicago during the juncture in question further reveals the dubious role of religious practices and arrangements in the out-migration of white evangelical Christians. By utilizing church histories, council minutes, and field interviews, it became readily apparent that the departure of the members of these congregations found sanction within the hierarchical apparatus (or lack thereof) of the church. The response of these CRC congregations exemplified how the political structures (congregational polity) and social networks of a particular denomination could allow for an almost seamless process of white flight.     

Between Christianity and secularity: counselling and psychotherapy provision in Scotland

Counselling and psychotherapy services have become increasingly prominent within modern urban welfare. Although often perceived to be intrinsically secular, since psychoanalytic thinking and practice arrived in Scotland it has been shaped by the Christian culture it encountered. Early Scottish-born contributors to psychoanalytic theory, including Ian Suttie and W.R.D. Fairbairn, reframed Freud's ideas in ways that incorporated Scottish Presbyterian understandings of what it is to be human. A form of Christian psychotherapy supported by the Presbyterian, Catholic and Episcopal churches was being offered to members of the general public by the 1940s. Counselling provision expanded rapidly from the mid-1960s, with active church involvement. Tracing these developments via documentary sources and oral history testimony, I argue that counselling and psychotherapy in Scotland have never been secular. I illustrate evidence for ‘postsecular rapprochment’ operating since the 1960s, characterised by faith-by-praxis and collaboration between those with and without religious faith. I explore the interplay between religious and secular spaces in the development of this element of modern urban welfare.     

Bush,Obama and a faith‐based US foreign policy

In a calculated move to appeal to his core constituency during his first term, President George W. Bush launched domestic and international faith‐based initiatives designed to leverage public finance for religious groupings to carry out social and welfare functions formerly performed by government or secular organizations. In December 2002 the Center for Faith‐Based and Community Initiatives (CFBCI) was extended to the United States Agency for International Development (USAID). The Center's intention was to ‘create a level playing field’ for faith‐based and community groups to compete for foreign assistance funding. These presidential initiatives are problematic, however, calling into question the first amendment—the separation of church and state. Upon taking office Barack Obama set up the Office of Faith‐based and Neighborhood Partnerships, promising a greater emphasis on community/neighbourhood programs. The CFBCI remains a fixture in USAID and Obama shows as much enthusiasm for the initiative as his predecessor. Faith‐based international relations and political science scholars have sought to build on these initiatives and call for a greater role for faith in US foreign policy. On the eve of the 2012 presidential election, this article considers the claims for a faith‐based foreign policy by examining the construction of a faith‐based discourse by academics and successive presidents. Using faith‐based initiatives and USAID as a case–study, the article discusses criticisms of the policy and focuses on the role of a conservative evangelical organization, Samaritan's Purse, to illustrate the advantages and disadvantages of faith‐based approaches. The article argues that advocates of faith‐based foreign policy, in seeking special privileges for ecumenical religious actors, overlook their declining international significance and the opportunities afforded to less tolerant but more populist religious actors which have the potential seriously to harm US foreign policy objectives.     

The religious self-alteration of Shem Irofa'alu during the anti-colonial Maasina Rule in Solomon Islands (1944–1953)

This essay explores the post-World War Two anti-colonial Maasina Rule in north Malaita, Solomon Islands, to show how a church leader Shem Irofa'alu decided to establish a religious movement independent of the state and the traditional evangelical church. Irofa'alu's movement indexes an important moment of culture change towards increasing enthusiasm for the often-overlooked Christianity-based forms of sovereignty in the region. It highlights that Maasina Rule was not only a powerful rupture in social processes, but also sharpened the growing division between state and church. Irofa'alu's role in Maasina Rule shows that his influence peaked between 1948 and 1950 and then went into rapid decline. This change in fortune coincided with a critical turning point in the colonial government's attempts to end the movement through appeasement. No longer the head of the evangelical church in Malu'u sub-district and frustrated about the mother church's governance, Irofa'alu retreated to his home area and set about establishing a new church, Boboa (‘Foundation’), his first attempt at organizing a self-governing assembly before introducing Jehovah's Witnesses in north Malaita. In later years, Irofa'alu became a prophet-exemplar for new generations of religious leaders trying to establish Malaitan sovereignties based on their own power to move the truth of prophecies away from foreign state and church organizations.     

Was Fichte a Remonstrant?

On reading Fichte's Addresses to the German Nation (1806–7), one is struck by the numerous references to religion it contains. The religious aspect of Fichte's writing is interesting in itself as it touches upon wider issues of theology and political thought, but it is also surprising given that Fichte had been labeled an atheist. The purpose of this article is to explore the ‘religious’ aspect of the Addresses looking specifically at the relationship between Fichte's work and the idea of ‘a chosen people.’ I argue that though not restricted to Reformed theology or even to the Christian faith, the idea of a chosen people can be found in Fichte's work but that it cannot be understood in a Lutheran nor Calvinistic manner but rather through the teachings of Jacob Arminius and the Remonstrants.     

Reassessing the ‘Crisis of Faith’ in the Victorian Age: Eclecticism and the Spirit of Moral Inquiry

This article examines both recent scholarship in the field of Victorian religion and conviction alongside new research on secularization that have cast doubt on an older historical narrative about the ‘crisis of faith’ and the ‘triumph’ of the secular. My discussion challenges the emergence of an alternative narrative of crisis that focuses on the ‘crisis of doubt’ rather than the ‘crisis of faith’. In particular, it answers the recent work of Timothy Larsen who argues that many past (and some present) approaches to Victorian religious culture have overemphasized doubt at the expense of considering enduring forms of Christian religiosity. By reappraising the career histories of the radical secularists (notably, Annie Besant) that Larsen uses to support his thesis, I test some of the key assumptions and conclusions of his influential account. My analysis questions the positioning of faith and scepticism as polar opposites and the usefulness of the idea of ‘crisis’ when examining either belief or doubt. Changes in individuals' convictions and practices might be better seen as part of their life-long quest for an all-embracing morality.     

Christian-Muslim Marriage and Cohabitation: An Aspect of Identity and Family Formation in Nineteenth-Century Cape Town

Nineteenth century Cape Town – Mother City of a ‘Christian’ colony within the British Empire – became the home of an expanding Muslim community which, at its peak, numbered a third of the town's population. Islam had arrived at the Cape by a variety of means. Most of those who were attracted by that faith were slaves or, post-emancipation (1834) and apprenticeship (till 1838), the descendants of slaves. The slaves' exclusion from legal marriage until shortly before abolition had profound consequences for family life – notably, respecting out-of-wedlock births – which the state and the Christian churches attempted to address. In that environment the Muslim family, though on religious terms a thing apart, was often perceived as a model of stability; less acceptable were Christian-Muslim interactions when they entailed the formers' apostasy. This article investigates Cape Town's post-emancipation underclass through the lens of Christian-Muslim unions. It focuses on family life and the status of children born of marriages which, though binding on the parties thereto, did not legitimise their offspring. Equally it traces steps whereby an urban populace, which had been deracinated by slavery, forged new identities. In that development, the manner in which Muslims and Christians mingled, yet remained discrete, played an important part.     

Front and Back Covers,Volume 36, Number 1. February 2020

Front and back cover caption, volume 36 issue 1 Front cover ALTERNATIVE FACTS In response to discourses of alternative facts, denials of climate science and the undermining of science in the public sphere, on 22 April 2017, protestors marched for science in cities across the United States. In this image of the San Francisco march, a protestor holds a sign proclaiming ‘science is universal’. While some protestors' slogans assumed the objectivity of science and facts, others asserted the importance of diversity, equality and inclusion in science. Scholars of science and technology studies have long deconstructed claims of universality, but recently some have argued that the authority of science and facts must be reclaimed. Bruno Latour emphasizes that it is untenable to talk about scientific facts as though their rightness alone will be persuasive. Analyses of human rights and political violence disclose how narratives and propaganda shape not just individual attitudes but also the functioning of institutions. Contexts of gaslighting, repetition, distraction and undermining facts require different strategies for understanding how institutions and societies are perpetrating and perpetuating injustices. In this issue, Drexler's article develops a framework of multidimensional and intersectional justice for analyzing the layered, compounded, dynamic forms of power and inequality that contribute to particular injustices. Understanding justice as multidimensional and intersectional is part of a struggle from which new forms of knowledge and truth can emerge. Back cover ‘NEW SCHISM’ IN ORTHODOX CHRISTIANITY? A supplicatory prayer service (Moleben) to Saint Emperor Nikolay II in an Orthodox church in the Russian Federation. On the commemoration day of his death, believers line up to venerate large icons of the tsar installed in the church, as in many other churches of the ‘Russian world’. When kissing the holy icons and listening to the words of prayer, they participate in a theopolitical performance of belonging to a community of co-believers and compatriots, of people who share the same faith and the same nation, an enactment of the model ‘one state, one church’ prevalent in Eastern Orthodoxy. What happens, however, when state borders change, when new sovereign states emerge or become stronger? Is it possible for Orthodox Christians to practise their faith outside the national-territorial logic? Since the summer of 2018, Jeanne Kormina and Vlad Naumescu have been observing a rapidly developing cold war within Orthodox Christianity. This war between different claims for sovereignty and jurisdiction over ‘canonical territories’ has followed clear logics of religious nationalism and imperialism. In this conflict, the less privileged — ordinary believers and local religious communities — have suffered most. In this issue, Kormina and Naumescu analyze the recent ‘schism’ in Eastern Orthodoxy to show how religion and politics are strongly intertwined in disputes over territory and sovereignty. Drawing a parallel between the post-socialist revival of religion in Ukraine and the current mobilization on the ground, they show how the theopolitics of ‘communion’ and ‘canonical territory’ shape the fate of people, churches and states.     

‘The innate yearnings of our souls’: Subjectivity,Religiosity and Outward Testimony in Mary Howitt's Autobiography (1889)

Recent years have seen a resurgence of interest in women's involvement in nineteenth-century religious cultures. However, the overwhelming focus remains firmly on the role of religion in providing motivation, sustenance and justification for women's involvement in feminism and other public campaigns. Questions of faith and devotion, spirituality and Christian selfhood, and the relationship of spiritual freedom to other liberations – religious issues that are at the heart of many women's life histories – remain largely unaddressed. This article focuses on the life of Mary Howitt, the popular nineteenth-century English poet, journalist and campaigner for women's rights, whose Autobiography (1889) describes an extraordinary religious journey. Raised in a strict Quaker household, Howitt resigned from the Society of Friends in the midst of a Unitarian interlude in the 1840s, became deeply involved with Spiritualism in the 1850s and 1860s, and finally moved to Rome, both physically and spiritually, at the end of her life. The article explores Howitt's representation of the Quaker piety of her youth as stifling and oppressive in its concern with outward forms of religious observance, particularly an emphasis on a traditional style of dress and on resisting ‘worldly’ activities, including poetry and art. A reading of the autobiography alongside her earlier writing reveals how themes become ‘composed’ into a coherent, stable life story, one shaped by later nineteenth-century public discourses that allowed for a greater religious fluidity and a new reflection on childhood experiences.     

“Like Barnabas and Saul”: Malagasy Converts in Britain, 1839–1841

In 1839, six Malagasy Christians arrived in Britain under the auspices of the London Missionary Society. The group had been persecuted in Madagascar for their faith. They were introduced to the British evangelical community as saints and martyrs who were dependent on the missionary society, but their decision to undertake the long journey was shaped by their spiritual beliefs, their desire to develop their education, and their wish to eventually become evangelical missionaries in Madagascar. At public meetings around the country, the Malagasy used a Christian frame of reference to describe their personal stories and their hopes for the future of Christianity in Madagascar. As speaking subjects, not merely objects of spectacle and display, they communicated to British audiences their credibility as fellow Christians, educated individuals, and civilised human beings.     

Fat Christians and fit elites: negotiating class and status in Evangelical Christian weight-loss culture

As American culture has become increasingly concerned about fatness, the fat body and weight loss have become salient symbols for other social tensions. This article uses the case of evangelical Christian weight-loss culture to argue that class is one of those tensions. Drawing on ethnographic work in a Christian weight-loss program as well as on recent theories of class, I argue that certain recurring concerns in Christians’ weight-loss discourse, notably concerns about fat Christian leaders and appearing healthy, reflect tensions about class-based aspirations and class-based denigrations evangelicals face in negotiating their position in American society.     

Editorial

For John Stuart Mill, Matthew Arnold, and their later Victorian respondents, the Stoic writer and second-century CE Roman emperor Marcus Aurelius represented a test-case for the sufficiency of the ostensibly masculine practices of askesis and detachment as ethical ideals, specifically in the context of Christianity. A brief passage in Mill's On Liberty (1859) comparing Stoic ethics with Christian ethical practice provoked an extended response from Arnold in an 1863 review essay. Mill and Arnold both used comparisons with Christianity to trace the contours and to explore the limits of Marcus Aurelius's ‘lovable’ nature; in doing so, Arnold in particular enacted a peculiar kind of historical sympathy for both the Marcus Aurelius that was and for a missed rapprochement between classical and Christian ethics. For a series of later writers, including freethinkers, religious conservatives and liberal Christians, Marcus Aurelius either promised or threatened to reconcile Stoicism with Christianity. Assessing the emperor in the light of Christianity became a means both for producing or denying a link to the classical past and for describing the condition of Christianity in England. A key point of contention for these writers and a landmark in the broader debate over Victorian secularization was the question of Marcus Aurelius' role in the torture and killing of 48 Christians at Lugdunum (Lyons) in 177 CE.     

President Obama,the Bible,and Political Rhetoric

Abstract

How has President Obama made use of the Bible in his political rhetoric, especially as it relates to public policy debates? This article addresses Obama's religious origins, his work as a community organizer in Chicago, his coming to Christian faith under the leadership of Rev. Jeremiah Wright, and the development of his understanding regarding the relationship between faith and politics. In particular President Obama has emphasized the notion that we are all our brothers' and sisters' keepers. He also stresses the present generation of black Americans as "the Joshua Generation." The article considers President Obama's hermeneutics, as well as the important context of the black church for his own use of Scripture. The lenses of Abraham Lincoln, Martin Luther King, Jr. and Reinhold Niebuhr are also addressed as they relate to Obama's use of Scripture in political rhetoric.     

Parliament and the Reformation of Edward VI

This article explores the ways in which parliament was used to shape the accelerating protestant reformation undertaken by successive governments under Edward VI. It underlines the significance for constitutional history of Thomas Cromwell's extraordinary promotion of England's parliament to enact the break with Rome and evangelical religious change, and the corresponding use of parliament after Cromwell's fall by conservatives to combat evangelical gains, which at first constituted an obstacle to Protector Somerset's plans. There was a steady deliberate erosion of conservative episcopal votes in the Lords through political man?uvres from 1547; nevertheless, up to late 1549, the weight of conservative opposition in the Lords (without much obvious corresponding traditionalist support in the Commons) dictated crabwise progress in legislation. The convocations of Canterbury and York played a more marginal role in religious change. Somerset's unsuccessful attempt at populist innovation in parliament was, arguably, an important element fuelling the coup against him in autumn 1549. Thereafter, events moved much more rapidly, aided by further compulsory retirements of bishops. Attention is drawn to the frustration felt by some enthusiastic evangelicals at the pace of change dictated by parliament, leading the prominent refugee, Jan ?aski, sarcastically to characterise the Edwardian Reformation in retrospect as ‘parliamentary theology’. From late 1552, divisions between clergy and nobility in the evangelical leadership over plundering of church wealth led to confusion, ill will and the disruption of further progress, even before it was obvious that King Edward was rapidly dying.     

A Human Rights "Soul" for a Secular World of "Faiths": A Contradiction,or Just a Paradox?

Abstract

The critically important role of groups associated with the infant World Council of Churches in the process of introducing ‘human rights’ into the post-World War II international order, and then helping to define them in the Universal Declaration (1948), has been forgotten. It was asserted in those years that (at any rate Christian) faith is properly concerned with the inter-dependence of healthy religion and religiously neutral human-rights institutions. The principle was advanced, not only by Christians, that this conviction could be held in good conscience by any of the world-faiths. To open educational windows would increase knowledge of the beliefs of ‘the other’, and foster both self-criticism and mutual respect. This vision has been only very partially realised. Now, many difficult public issues spring from claims made by religious traditions, and many religious groups have rejected ‘universal’ human rights as a threat. This paper argues that the mutuality of religious faith and human rights needs to be re-enterprised urgently—and not only by elites—for the health of both and for the sake of containing violence. This is not a responsibility to which political authority—however religiously neutral—can or should remain indifferent.     

美国基督教锡安主义的发展及影响

美国基督教锡安主义是影响美、以关系和中东局势的一个重要因素。美国基督教主流一自由派主要出于世俗的、人道主义的考虑而支持或反对锡安主义,美国基督教福音一基要派则主要出于“神定时代论”的末世信仰而支持锡安主义和以色列。美国基督教锡安主义是美国长期偏袒以色列的社会文化基础。其宗教极端主义的成分加剧了中东的文明冲突,阻碍了中东的和平进程。     

Christian Socialist Kim Chang-joon's Path to Liberation and the Reunification of Korea

This paper examines the life of Christian Socialist Kim Chang-joon and explores the themes of independence, liberation, reunification, and peace between both Koreas. It divides Kim's life into four stages: his participation in the March First Movement, his involvement in Christian socialism, his practice of social thought in Manchuria, and his activities toward reunifying the two Koreas after liberation from Japanese colonial rule. In the first phase, Kim became an active nationalist. His national consciousness developed into Christian socialism through his pastoral work. When he experienced Japanese colonial oppression while working with this ministry, he abandoned religious life and focused on socio-political activism in Manchuria. He founded the Christian Democratic Alliance and participated in the Democratic National Front to reunite the two Koreas after liberation. This article demonstrates how Kim set an example for how churches and Christians can strive for and attain liberation, reunification, and peace in the Korean context.     

Sustaining popular music’s material culture in community archives and museums

This article examines the challenges of sustainability faced by community archives and museums that are concerned with the preservation and display of the material culture of popular music’s recent past. The sustainability of grassroots sites of popular music heritage is of great concern due to their role in making accessible cultural artefacts that have limited representation in the collections of more prestigious institutions. Drawing on three sites that have ceased operation – Jazz Museum Bix Eiben Hamburg, Mutant Sounds and Holy Warbles – the article highlights difficulties faced by the founders and volunteers of physical and online archives in sustaining their ‘do-it-yourself’ heritage practices in the medium- to long-term.