Supplement Series for the Journal of Religion & Society

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    The Revolution is Religious: Religion, Peace, and New Public Spheres in Colombia
    (Rabbi Myer and Dorothy Kripke Center, Creighton University, 2024) Bartel, Rebecca C.; Duque, Katerine Alejandra Duque
    This article considers the construction of new and alternative publics in Colombia following the 2016 Peace Accords. Through practices of reconciliation based on collective economic practices, and the moral imperatives that motivate them, this paper traces the discourses and practices of belief that sustain the possibility of peaceful publics in Colombia. Specifically, this essay considers the ways new publics and counter-subjectivities are being created, among others, by communities of victims and former guerrilla combatants in the southwestern region of Colombia. These initiatives to “create anew” emerge as strategies to generate innovative social, political and, above all, economic relations aimed at territorial restoration amid ongoing violence, and to further generate conditions of peacebuilding. Whereas civil wars annihilate the plural public sphere, peace requires multiple publics that are committed to reimagined social relations and economic structures that serve the public good, and guarantee that debate, conflict, disagreement, and negotiation can occur without the use of violence.
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    A Rural Sustainable Farm as Public Sphere: A Place of Interfaith Action
    (Rabbi Myer and Dorothy Kripke Center, Creighton University, 2024) Senda-Cook, Samantha
    The Asian Rural Institute (ARI), based in Tochigi, Japan, is a Christian-based nonprofit. The goal is to train people from around the world—particularly those from countries that have been negatively impacted by colonization—to grow their own food sustainably. I argue that at ARI, interfaith action cultivates public sphere dialogs through the nature and closeness of the work, the trust and (sometimes) affinity that develops, and the space for productive conflict. Interfaith action and dialog play a role in daily life at ARI by enabling it to function as what Catherine Squires (2022) calls a satellite public sphere in this rural place.
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    The Privilege of the Forum in Criminal Cases: A Historical Case Study for Roman Catholic Social Ethics
    (Rabbi Myer and Dorothy Kripke Center, Creighton University, 2024) Fleming, Julia
    For centuries, Roman Catholic theology and canon law claimed that clerics and other “ecclesiastical persons” could not be tried as defendants in secular courts. This practice, the privilege of the forum, provides a test case for contemporary Catholic social ethics. Its general history and selected accounts from Vitoria, Suárez, and Caramuel, illustrate the risks of applying an overly narrow theory to an evolving practice. This record also reminds contemporary social ethics to consider the phrasing and context of our questions, the significance of questions we overlook, and our ethical response to the social sin flowing from unintended consequences.
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    General Bias and Its Time in Thought
    (Rabbi Myer and Dorothy Kripke Center, Creighton University, 2024) Jeannot, Tom
    General bias varies with various contexts. This paper investigates some manifestations of general bias among specialists in English-speaking professional philosophy. In turn, St. Pope John Paul II claims that “Philosophy . . . is the mirror which reflects the culture of a people.” In the 2020 PhilPapers Survey, substantial majorities identified as metaphilosophical naturalists (50.2% v. 31.1%) and as physicalists (51.9% v. 32.1%). A supermajority agreed that there is a “hard problem of consciousness” (62.4%) and a supermajority identified as atheists (66.9%). “Dogmatic scientific realism, various forms of materialism, compatibilism, and atheism [are] the unquestioned default positions” (Hanna 2013). General bias is manifest in at least three dimensions: a nearly complete separation of philosophy from theology; a nearly total withdrawal of credit from the notion of the supernatural; and a nearly permanent agnosticism concerning the metaphysical notion of personhood. If these are counterpositions, the key to their reversal is the notion of interiority.
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    Eating Food Sacrificed to Idols in the Early Church
    (Rabbi Myer and Dorothy Kripke Center, Creighton University, 2024) Boesenberg, Dulcinea
    Many scholars argue that in 1 Corinthians 8–10, Paul directs the members of the ekklēsia in Corinth to avoid idol food only for the sake of the “weak” members who see eating it as idolatry. Beginning my analysis of Paul’s argument not with 1 Corinthians 8, but with 1 Corinthians 10, in which there are no slogans and there is thus less confusion regarding which lines represent Paul’s own position, I argue that Paul is opposed to the eating of idol food any time it is identified as such because he sees this act as communion with demons. Paul begins his argument by instructing the “knowledgeable” to avoid idol food for the sake of the “weak” as a means of persuasion, which not only will promote unity in the ekklēsia but also will convince the “knowledgeable” to adopt the practice that Paul prefers.