scholarly journals Kierkegaard og Grundtvig

1973 ◽  
Vol 26 (1) ◽  
pp. 215-217
Author(s):  
Hellmut Toftdahl
Keyword(s):  
Preceding Paper ◽  
Christian Life ◽  
Absolute Norm ◽  
The Bible ◽  
Nazi Ideology ◽  
Historical Basis ◽  
The Absolute ◽  
Self Examination ◽  
Present Life

Grundtvig and KierkegaardGötz Harbsmeier: Wer ist der Mensch? - Kontroverse um Kierkegaard und Grundtvig. Vol. III. Reviewed by Hellmut Toftdahl.This book, (which the author himself refers to in his preceding paper on Grundtvig and Germany) has been reviewed partly as an introduction to Grundtvig, partly as a contribution to the debate on Grundtvig and Kierkegaard, since the last chapter is devoted to the theme promised by the title of this series. The two preceding volumes in this series were reviewed in Grundtvig-Studier 1971.The book is the outcome of a lifelong preoccupation with Grundtvig’s life and work and all that the idea of Grundtvig and Grundtvigianism stands for. It contains excellent translations into German of central Grundtvig texts, with notes that testify to true German thoroughness and which are plainly inspired by Kaj Thaning’s interpretation of Grundtvig. Grundtvig the anthropologist stands out more clearly than the theologian, which, according to the reviewer, will no doubt be of greatest interest to the Germans. The aim of the book is to present to the Germans an alternative to German nationalism - an alternative that does not repudiate patriotism, the language and the nation, but avoids the tenets of the neo-Nazi ideology. The fact is stressed that Grundtvig’s ideas on nationalism must be seen in relation to his time. Here Harbsmeier answers Johannes Tiedje who, in 1927, cited Grundtvig in support of ideas which could be regarded as precursors of Nazism. This chapter could stimulate Germans to study Grundtvig’s ideas on nationalism in greater detail.As part of the “Auseinandersetzung” with Kierkegaard which the series presents, the reviewer feels, however, that this volume is not able to remedy what started to go wrong in volume II. Harbsmeier confronts K. E. Løgstrup’s picture of Kierkegaard with Thaning’s picture of Grundtvig, which must of course be to Grundtvig’s advantage, but he quite rightly points out that Grundtvig did not know much about the works of Kierkegaard.An impartial assessment of the two thinkers is lacking then. In view of the fact that Kierkegaard rejects the idea of there being a historical basis for determining what is true Christianity, the reviewer finds it surprising that Kierkegaard can be bracketed with orthodox and pietistic Christians, who consider the Bible the absolute norm for the Christian life. He also disagrees with Harbsmeier’s interpretation of Kierkegaard’s conception of »inderlighed« (intensity) and of »samtidighed« (contemporaneity), maintaining that the contemporaneity which Kierkegaard demands of the believer is a confrontation, aiming at self-examination, with the existence expressed through the Christ figure of the Gospels.As Kierkegaard knows that this existence can be variously interpreted, but will always provide a model for imitation, and that it cannot be imitated in the concrete life, the two thinkers are, according to the reviewer, much closer to each other than Grundtvig realized - or than this series shows. There is in Kierkegaard’s works an ambiguity which appears in his ironic style, and which in fact makes Kierkegaard find redemption in the concrete present life, the redemption which he calls »Gjentagelsen« (repetition). The only writer in the series who has appreciated this is Hinrich Buss in volume 1. It is a pity - Grundtvig will command attention without that sort of advertisement.

Bayle, the Bible, and the Remonstrant Tradition at the Time of the Commentaire philosophique

2017 ◽  
Author(s):  
Maria-Cristina Pitassi
Keyword(s):  
Moral Reason ◽  
Natural Light ◽  
Biblical Criticism ◽  
Absolute Norm ◽  
Historical Reality ◽  
The Bible ◽  
The Status

Bayle’s equivocal relationship to Arminianism is here examined from the perspective of the status of the Bible. Though rejecting the doctrine that every word was to be considered divinely inspired, Bayle did defend the divinity of Scripture in his polemic with Jean Le Clerc. For Le Clerc, biblical criticism could solve theological conflicts by discovering the authentic meaning of Scripture, but Bayle insisted that natural light precedes exegesis, and revelation is limited to those matters that do not conflict with reason. He dissociates himself from Socinianism by distinguishing moral from speculative reason. Only moral reason offers an absolute norm. Bayle disregards the Arminian distinction between what is against reason and what is beyond reason. His Commentaire philosophique juxtaposes the natural light that can identify divine elements in the Bible with our historical reality that frustrates its capacity for apprehending religious truths. Thus Bayle inevitably clashes with the Arminian tradition.

scholarly journals Pentekostal hermeneutik

2020 ◽  
Vol 7 ◽  
Author(s):  
Greger Andersson
Keyword(s):  
Christian Life ◽  
Pentecostal Movement ◽  
The Bible ◽  
Pentecostal Theology ◽  
Biblical Texts

Pentecostal hermeneutics: How do Swedish Pentecostal preachers interpret the Bible? In this article I present a study of Swedish Pentecostal preachers’ interpretations and applications of biblical texts. The study is based on 19 sermons that were published on the website “Söndag hela veckan”, January 19, 2020, by churches with “Pingst” (Pentecostal) in their name. The aim of the study was to contribute to the field of Pentecostal hermeneutics through an analysis of interpretative patterns in present day preachers’ sermons. The study shows that the preachers address a putative desire for a more devoted Christian life and that they do not practice exegetics in the sense of making historical readings searching for the original authors’ intention. Instead they apply the texts to the present here and now, thereby bringing the texts from them to us. This is done by means of generalizations, abstractions, and analogies in the form of parables and narratives. In this way the studied preachers endeavor to encourage and challenge their listeners to continue searching for the richer Christian life they long for. In relation to previous studies, I claim that the studied sermons constitute a special act of interpretation that cannot be compared with academic exegetics. I also suggest that the hermeneutics in the sermons cannot be described as narrative or, for example, poststructuralist. There are some marginal similarities with interpretations of fiction, but the sermons can on the whole be described as “a distinctive interpretive activity”. The message of the sermons is consistent with previous descriptions of Pentecostal theology, except that the preachers do not emphasize the story of the Pentecostal movement and, more remarkably, that traditional eschatology hardly has any place in the sermons.

scholarly journals Introspective cosmopolitanism: The family in the Greek Weird Wave

2020 ◽  
Vol 6 (1) ◽  
pp. 3-27 ◽  
Author(s):  
Dimitris Eleftheriotis
Keyword(s):  
Conceptual Model ◽  
Theoretical Work ◽  
Critical Discourse ◽  
Greek Crisis ◽  
The Family ◽  
The Absolute ◽  
Critical Interpretation ◽  
Self Examination

This article reframes the critical discourse around the ‘Greek Weird Wave’ using an approach informed by theoretical work on cosmopolitanism. Focussing on Yorgos Lanthimos’s Dogtooth (2009) and Athena-Rachel Tsangari’s Attenberg (2010), the critical interpretation of the role of the family is radically rethought. I argue that the privileging of allegorical readings of the family in the Weird Wave films constitutes a form of critical denial of the deeply problematic and specifically Greek ways in which the family (dys)functions. I challenge the absolute and exclusive power that the Greek ‘crisis’ holds over interpretations and evaluations of Weird Wave films, which discursively displaces the problems of the family to broader sociopolitical frameworks. In reclaiming the importance of literal readings of the films, I reposition them as manifestations of a specific cosmopolitan disposition, that of introspection, a process of self-examination that overcomes denial. In turn, the critical reframing of the films outlines the contours of a complex agonistics of introspective cosmopolitanism, an inward investigative disposition that is dialectically linked to cosmopolitan positioning. Jean François Lyotard’s 1989 theorization of the oikos (home/house) provides a conceptual model for understanding the family (oikogeneia), which, in its Greek specificities, is central to the films under discussion.

scholarly journals Med troen som fællesnævner – fællesskab blandt unge i Indre Mission

Kulturstudier ◽  
2010 ◽  
Vol 1 (2) ◽  
pp. 38
Author(s):  
Tina Wilchen Christensen
Keyword(s):  
Common Ground ◽  
Central Position ◽  
Lutheran Church ◽  
Faith Based ◽  
The Bible ◽  
Collective Interaction ◽  
Evangelical Lutheran Church ◽  
Evangelical Lutheran ◽  
The Church ◽  
Present Life

<div>Artiklen vil belyse de mekanismer, der ligger til grund for et velfungerende f&aelig;llesskab&nbsp;i en af Indre Missions ungdomsforeninger i &Aring;rhus. Troen har p&aring; forskellige&nbsp;m&aring;der en central position i f&aelig;llesskabet, og denne artikel vil argumentere for de&nbsp;unges tro som en social identitet, idet deres habitus synes at have en afg&oslash;rende&nbsp;betydning for den og deres oplevelse af det religi&oslash;st funderede f&aelig;llesskab. Artiklenvil ogs&aring; belyse, hvordan Biblen og dens fort&aelig;llinger udg&oslash;r den fortolkningsramme,&nbsp;som de unge er opvokset med og forst&aring;r livet igennem. Artiklen viser&nbsp;desuden den rolle, det kollektive samv&aelig;r spiller i de unges konstruktion af Gud&nbsp;og egen identitet som kristen.</div><div><br /></div><div><br /></div><div>Faith as common ground- community feeling among young evangelicals in Denmark</div><div><br /></div><div>The aim of this article is to demonstrate the mechanisms that underlie a youth association in the so-called Home Mission, a branch of the Evangelical Lutheran Church of Denmark. It is the result of anthropological research focusing on the sense of community among members aged between 15 and 27. In a number of ways faith plays a central role in the community, and the main argument of the article is that the young people's faith constitutes a social identity, since their habitus seems to have a decisive impact on their experience of the faith-based community. The article further demonstrates how the Bible and its narratives form the framework of interpretation with which the young people have grown up, and which, in their present life as adults, continues to mould their understanding and view of life, as well as the role that collective interaction plays in the young people's construction of God and their own identity as Christians. A core argument in the article is that faith is a socialization into a structure which results in all participants having the same frame of reference and therefore experiencing a strong feeling of community with one another within this particular wing of the Church of Denmark.&nbsp;<br /> <br /></div>

scholarly journals Bible Study of Mission and Discipleship in the Great Commission and Its Implications for Today's Christian Life

2020 ◽  
Vol 5 (2) ◽  
pp. 25-42
Author(s):  
Yonatan Alex Arifianto ◽  
Reni Triposa ◽  
Paulus Karaeng Lembongan
Keyword(s):  
Research Question ◽  
Research Work ◽  
Bible Study ◽  
Great Commission ◽  
Christian Life ◽  
The Bible ◽  
Library Research ◽  
Biblical Study ◽  
Contemporary Christian ◽  
Quantitative Descriptive

Abstract Christianity in the spiritual growth and quantity of the church cannot be separated from believers who carry out the mandate of the Great Commission. But in the accompanying journey of God there is not much that can be done by believers in mission and discipleship. So with that focus and purpose of this research is to answer the research question of how the Bible study of mission and discipleship in the Great Commission and its implications for Christian life today. While the problem that occurs in this research work is how Discipleship and mission are not properly understood in the current era so that many prioritize mission but override discipleship or vice versa. But the benefits of this research are: first, the importance of mission in the Great Commission, then the importance of discipleship for believers and continuity and the last implies mission and discipleship as life priorities. To describe the biblical study of mission and discipleship in the Great Commission and its implications for contemporary Christian life, researchers used library research methods with quantitative descriptive approaches.

scholarly journals Is Allah die Here?

1994 ◽  
Vol 28 (1) ◽  
Author(s):  
J. A. Van Rooy
Keyword(s):  
New Testament ◽  
Image Of God ◽  
Point Of View ◽  
John Calvin ◽  
Timothy 1 ◽  
Distorted Image ◽  
Absolute Sense ◽  
The Bible ◽  
Difference Of Opinion ◽  
The Absolute

Regarding the issue whether Allah is God, much difference of opinion exists among Reformed theologians. J.H. Bavinck, John Calvin and Z. Ursinus would probably say no in answer to the question as to whether Allah is God. whereas others, like Albert Kruyt and most specialists on Islam would say yes. These differences may be explained as emanating from different approaches. The subjective-personal point of view would not recognize in Allah the God of the Bible. Gods of different faiths reflecting a distorted image of God should, however, only in a very relative and limited way he called false gods. The exegetical point of view should take cognisance of Taul’s statements about the God of Judaism in Romans 10:2 and his own experience according to 2 Timothy 1:3. These Pauline statements make it clear that the God of Judaism cannot historically and objectively be called an idol. Knowledge of Allah of Islam, however, is historically dependent on Judaism and Christianity, and is therefore an extension of the knowledge Jews and Christians have of God. From a New Testament perspective Judaism and Islam cannot be called true religions, but neither can the God they worship be called an idol in the absolute sense of the word.

Reading and Revelation in Hans Frei and David Tracy

2013 ◽  
Vol 66 (4) ◽  
pp. 448-465
Author(s):  
Marsaura Shukla
Keyword(s):  
Theological Method ◽  
Reading Practice ◽  
Christian Life ◽  
Christian Doctrine ◽  
The Bible ◽  
Full Participation ◽  
Hans Frei ◽  
Full Sense ◽  
Contemporary Situation

AbstractMost maps of theology in the twentieth century, particularly theology in North America, would include the delineation of revisionist theology and postliberal theology as mutually exclusive, opposed options in theological method. This article begins to challenge the contours of this received map through a comparison of David Tracy and Hans Frei, pre-eminent figures in revisionist and postliberal theology, respectively. I show that, for all their differences, both Tracy and Frei posit the reader–text relationship as the site and even in some sense the source of revelation. Their turn to reading is motivated by the perception of a certain loss or estrangement characterising contemporary religiosity. Though the scope and details of their description of the problem differ, there is a similarity in the vision of Christian life which stands in contrast to the contemporary situation. For both, their visions of Christian life can be articulated through the notion of orthodoxy, understood in its full sense as referring to a coherent, vibrant and all-encompassing immersion in Christian doctrine and practice. Engagement in proper reading practice becomes for each the entrance into and sign of full participation in religious life, analogous to the role of belief in traditional notions of orthodoxy. I suggest that Tracy and Frei represent two forms of ‘theology of ortholexis’ or ‘right reading’. The turn to reading is most obvious in Frei, who explicitly links the modern difficulty in attaining a sense of the coherence of Christian history, doctrine and lived life to a misconstrual of the nature of the biblical text which leads to a misguided reading practice. Yet Tracy also places the model of reading as conversation at the centre of his revisionist account of the possibility of a contemporary experience of the authority of the Bible and the power of the Christian tradition more generally. In these ‘theologies of ortholexis’, a constellation of modern anxieties concerning the limits and possibilities of our knowledge and experience of the divine are addressed through positing the reader–text relationship forged through proper reading practice as the place of and way to authentic revelation.

scholarly journals Early Iron Age Radiometric Dates from Tel Dor: Preliminary Implications for Phoenicia and Beyond

Radiocarbon ◽  
2001 ◽  
Vol 43 (3) ◽  
pp. 1343-1351 ◽  
Author(s):  
Ayelet Gilboa ◽  
Ilan Sharon
Keyword(s):  
Iron Age ◽  
Mediterranean Coast ◽  
Early Iron Age ◽  
Social Phenomena ◽  
The Bible ◽  
Ceramic Chronology ◽  
Iron Age I ◽  
The Absolute ◽  
Radiometric Dates ◽  
Tel Dor

The absolute date of the Iron Age I and IIa periods in Israel, and by inference in the Southern Levant at large, are to date among the hottest debated issues in Syro-Palestinian archaeology. As there are no pegs of absolute chronology throughout this range, conventional chronology had been established on proposed correlations of the material record with events and social phenomena as portrayed in historical and literary sources, chiefly the Hebrew Bible. With the growing impact of so-called “revisionist” notions in Biblical studies, which to various extents question the historicity of the Bible, it is imperative to try to establish a chronological framework for the Iron I–IIa range that is independent of historical and so forth considerations, inter alia in order to be able to offer an independent archaeological perspective of the biblical debate. The most obvious solution is to attempt a radiocarbon-based chronology. This paper explores the possible implications of a sequence of 22 radiometric dates obtained from a detailed Iron I–IIa stratigraphic/ceramic sequence at Tel Dor, on Israel's Mediterranean coast. To date, this is the largest such sequence from any single early Iron Age site in Israel. Having been part of the Phoenician commercial sphere in the early Iron Age, Dor offers a variegated sequence of ceramics that have a significant spatial distribution beyond Phoenicia, and thus transcend regional differences and enable correlation with the surrounding regions. By and large, the absolute dates of these ceramics by the Dor radiometric chronology are up to a century lower than those established by conventional Palestinian ceramic chronology. The ramifications of the lower Dor dates for some Phoenician, Israelite, and Cypriot early Iron Age archaeological issues are explored.

Friendship and Rivalry: The Role of Amicitia in Twelfth-Century Monastic Relations

1993 ◽  
Vol 44 (3) ◽  
pp. 390-414 ◽  
Author(s):  
Julian Haseldine
Keyword(s):  
Twelfth Century ◽  
Christian Life ◽  
The Bible ◽  
To Come ◽  
The Church

The proliferation of new monastic orders in the twelfth century presented the Church with a dilemma which had previously challenged the theologians of Christendom: the flowering of diversity within the unity of the faith. Just as theologians had had to resolve contradictions among the writings of the Fathers – the primary authorities for the interpretation of the Bible, and hence the elucidation of God's truth as it was perceived – so, in the new climate of monastic revival, ecclesiastical leaders had to come to terms with the existence of a variety of new interpretations of the Rule of St Benedict, and indeed that of St Augustine – the primary guides to the living of a true Christian life.

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