230 Christentum, Christliche Theologie
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he present paper argues that, despite appearance to the contrary, Kierkegaard’s writings offer promising argumentational resources for addressing the problem of evil. According to Kierkegaard, however, in order to make use of these resources at all, one must necessarily be willing to shift the battleground, so to speak: from a third- to a genuine first-person perspective, namely the perspective of what Climacus dubs Religiousness A. All (yet also only) those who seek deliberate self-annihilation before God—a God in relation to whom they perceive themselves always in the wrong—shall discover the ideal that an unwavering and in fact unconditional thankfulness (namely, for being forgiven) is to be considered the only appropriate attitude towards God and as such both necessary and sufficient for coming to terms with evil and suffering, at least in the life of someone making that discovery. I will argue that Kierkegaard’s (non-)pseudonymous writings provide reasons, at times unwittingly, for adopting the perspective of Religiousness A; however, I will also and ultimately argue that the principle of infinite thankfulness as a corollary of that perspective flounders when it comes to making sense of (the eschatological implications of) the suffering of others.
This paper offers an analysis of the dynamics at play in an under-studied episode of religious violence in Late Antiquity, the so-called ‘pagan affair’ which took place in 580 during the reign of Tiberios. It provides a novel explanation for why the Chalcedonian patriarchs Gregory of Antioch and Eutychios of Constantinople were targeted as pagans or sympathisers of pagans during the riots which erupted after the discovery of pagan circles among the Roman elite. The position of both of them was challenged: Eutychios held controversial theological views; moreover, he had previously been deposed and replaced by John Scholastikos, and many clerics considered his return to the episcopal throne uncanonical. Gregory was confronted with a similar difficulty, since his predecessor Anastasios had been sent into exile, but still had many supporters. In addition, both patriarchs were persecutors of the anti-Chalcedonians, who were therefore interested in slandering their persecutors in order to avenge themselves. The paper argues that charges in the form of anti-pagan polemic, such as those brought forth against the two patriarchs, were a useful weapon to deploy against political or religious opponents. It also sets the pagan affair in the context of Tiberios’ religious policy and analyses the strategies the emperor used to end the riots. Finally, it establishes a connection between the affair and an instance of pagan persecution which was triggered some years later, at the beginning of the reign of Maurice, by the successor of Eutychios, patriarch John the Faster.
Von den bisher zwölf Bundespräsidenten der Bundesrepublik Deutschland waren alle, zumindest auf dem Papier, christlichen Glaubens. Neun Bundespräsidenten waren, einer ist evangelischer Konfession. Dazu kommt, dass die meisten dieser zehn evangelischen Bundespräsidenten ihrer evangelischen Kirche sehr verbunden waren. Der in chronologischer Reihenfolge elfte Bundespräsident, Joachim Gauck, war Theologe und Pfarrer. Das ist sicherlich weithin bekannt. Aber auch Roman Herzog, Johannes Rau, Richard von Weizäcker und Gustav Heinemann waren ihren evangelischen Kirchen durch viele, meist sehr bedeutende Ehrenämter verbunden. Auch der amtierende (evangelische) Bundespräsident Frank-Walter Steinmeier ist ein 'hochverbundener Protestant', um es einmal mit dem einschlägigen Begriff der Religionssoziologie zu sagen. Gleichzeitig gilt selbstverständlich die religiöse Neutralität des Staates und somit auch die von dessen höchstem Repräsentanten. Und dennoch könnte bei einer solch beachtlichen Reihung die Frage aufkommen, ob es eine Art staatstragenden Protestantismus in Deutschland gibt. Ohne diese sehr umfangreiche Frage beantworten zu wollen, möchte ich im Folgenden auf einen Aspekt eines solchen, möglichen Zusammenhangs blicken. Anhand der ersten Rede unseres amtierenden Bundespräsidenten, die ich als 'Mut-Rede' bezeichne, möchte ich die Frage stellen, ob sich die hier angeschlagene politische Rhetorik an die protestantische Konfession Steinmeiers zurückbinden lässt. Diese Frage steht dabei im größeren Rahmen einer sich kulturwissenschaftlich verstehenden Theologie.
Eco-Islam is often discussed from a theological perspective, but there are hardly any studies on the activist's practices, their experiences and reasoning. In order to fill this gap and to emphasise the importance of studying lived religion, this article presents three interviews with young Eco-Islam activists in Germany. By using the method of cultural analysis, the author compares, summarises and abstracts their statements and activities, so that a comprehensive configuration is revealed. Cultural analysis focuses on cultural constellations and tries to think historical, social and biographical components together. To understand the Eco-Islam activist's perspectives at a deeper cultural level, the author firstly represents a thick description of the statements and activities of her three respondents. Afterwards, she scrutinises the actors' practices and processes by applying the dimensions of belief, practice and community on their everyday life and performative action. At last she filters three related themes on a cultural constellational level.
Contribution: In this article, the author simultaneously highlights the implicit connections of eco-Islamic Activism to aspects of Othering and empowerment, aspects of (re-) interpretation of religious norms and aspects of transgressing environmental activism and the idea of an Islamic community.
In der gegenwärtigen Diskussion um Leiblichkeit wird der Glaubensbegriff nur selten thematisiert. Dieser Beitrag reflektiert ausgehend von der Neuen Phänomenologie die leibliche Bedingung des christlichen Glaubens als Selbstaffektion Gottes. Mit Rekurs auf Michel Henry und Meister Eckhart wird die Gottesgeburt in den Seelengrund als eine Bewegung des Lebens verstanden, die den menschlichen Leib als Fleisch lebendig und affektiv erfüllt. Im Anschluss daran wird der Glaubensbegriff als ein Vermögen entwickelt, worin Gott sich als Gabe in einem Sich des Menschen selbstaffiziert und erkennt. Korrelativ dazu wird ein Verständnis der Sünde skizziert, das im Vergessen dieser Gottesgeburt als Sohn wurzelt.
During the early modern period, thousands of Jesuits across Europe wrote individual applications for appointments in the “Indies” directly to the superior general of the Society of Jesus in Rome. Known today as litterae indipetae (from Indias petere, that is, applying for the missions in the Eastern and Western territories), these letters encompassed the most personal desires, hopes, and dreams of young Jesuits who sought to become missionaries.
This book is the first English monograph on litterae indipetae and studies their style and structure, the background of their authors and the reasons behind their choices, as well as the network surrounding this practice (natural and spiritual families, procurators, confrères). Its purpose is also to capture the experiences of these individuals since lost to history by studying thousands of indipetae, in this case written mainly by Italian Jesuits at the turn of the eighteenth century. It focuses especially on the petitions aimed at East Asia, and offers in-depth analysis of cases of Jesuits whose missionary zeal for China and Japan was fulfilled—or not.
Om Part 2, individual Christian songs are examined for their theological content. It will be shown that she sang the gospel of the free grace of God, which is identical with the name of Jesus. Unlike most churches, the law of God does not violate the gospel. The Christian songs therefore belong to a worldwide resistance movement that does not submit to the moralistic ideology of works-based righteousness.
In Part 1, the philosophy of religion, theological and cultural-theoretical prerequisites of Christian Songs are first dealt with. To this end, the terms religion, religious culture, culture, mythology, and beliefs are clarified. In the next step, Martin Luther's Protestant perspective on existence is presented in more detail. This is because Martin Luther's religious doctrine forms the theological basis of Christian Songs, but is not particularly well known to the public, which is determined by the Zeitgeist, or has recently been distorted. Finally, to understand the worldwide success of the singing movement, its performance is briefly addressed. In the second part, selected Christian hymns are analyzed to see to what extent they reflect the Protestant understanding of existence in the sense of Martin Luther, especially the theological principles sola gratia - by grace alone - and sola fide - by faith alone.