Hasil untuk "Practical Theology"

Abdüssamet Sarıkaya, Ahmet Süruri

Tasavvur-tasdik ayrımı, Fârâbî ile birlikte İslâm düşünce geleneğinde gerek mantık gerekse bilgi teorisi bağlamında önemli bir yer edinmiştir. Bu çerçevede, hem tasavvurların hem de tasdiklerin kazanımlı (mükteseb) ve kazanıma dayanmayan (gayr-i mükteseb) şeklinde tasnif edildiği görülmektedir. Ancak Fahreddin er-Râzî, başta el-Muḥaṣṣal olmak üzere el-Erbaʿîn, el-Âyâtü’l-beyyinât ve el-Meʿâlim gibi eserlerinde bu genel kabulden ayrılarak, tüm tasavvurların kazanıma dayanmaksızın, zorunlu biçimde meydana geldiğini savunmuştur. Râzî bu görüşünü iki temel argüman üzerinden temellendirmektedir: Bunlardan ilki, Menon paradoksunun yeniden formüle edilmesi; ikincisi ise tam tanımın gerek teorik gerekse pratik düzeyde imkânsızlığına dair ileri sürdüğü iddialardır. Menon paradoksu, bilgi edinme sürecinin imkânını sorgulayan bir epistemolojik açmaz ortaya koyar. Bu bağlamda, ya bilenin bilgiye hâlihazırda sahip olduğu ya da bilinmek istenen şeye dair hiçbir veriye sahip olmadığı varsayımı kabul edilmelidir. Her iki durumda da bilgi kazanma süreci anlamını yitirmektedir. Râzî’ye göre, elde edilmek istenen bir tasavvur ya önceden bilinmekte ya da hiçbir surette bilinmemektedir. İlk durumda, bilinen bir şeyin tekrar elde edilmesi anlamsız olduğundan; ikinci durumda ise, talep edilen şeye dair mutlak bir bilinemezlik söz konusu olduğundan tasavvurun kazanımı imkânsızdır. Diğer taraftan, tanımın imkânını sorgulayan ikinci delilde Râzî, tanımlanmak istenen şeyin mahiyetine ulaşmak için onun zâtî bileşenlerine dair bilgi sahibi olmanın çeşitli felsefi ve mantıksal sorunlara yol açtığını ileri sürer. Bu iki temel argüman üzerinden Râzî, bilgi sürecinin ilk aşamasını oluşturan tasavvurların kazanıma dayalı olmadığını ortaya koyar. Buna bağlı olarak, tasavvurlara dayanan tasdiklerin ve tasdiklere bağlı iradî fiillerin de özünde kazanımlı olamayacağı sonucuna ulaşır. Başka bir ifadeyle, et-Tefsîr’de dile getirdiği “İnsan, irade hürriyetine sahipmiş gibi görünse de aslında zorunludur” görüşünün arka planında, tasavvurların zorunlu meydana gelişi yönündeki bu temel varsayım yer alır. Bunu destekler nitelikte Râzî, argümanı el-Meṭâlib’in dokuzuncu bölümünde yer alan “İman ve küfrün kulların kalbinde meydana gelmesinin ancak Allah’ın yaratmasıyla mümkün olduğunu gösteren deliller” başlığı altında ve el-Erbaʿīn’de “Kulların fiillerinin yaratılmış olup olmadığı”na ilişkin başlık altında yeniden sunar. Ne var ki, özellikle irade hürriyetini epistemolojik zeminde reddetmesi nedeniyle, bu yaklaşım, Mu‘tezilî düşüncenin temel ilkeleriyle bağdaşmamaktadır. Bu yüzden, İbn Ebî’l-Hadîd, et-Taʿlîḳ ʿale’l-Muḥaṣṣal, Şerḥu’l-Âyâti’l-beyyinât ve Ziyâdâtü’n-Naḳżeyn gibi eserlerinde Râzî’nin bu görüşünü eleştirel bir bakışla ele almıştır. İbn Ebî’l-Hadîd’in eleştirileri, öncelikle tasavvurların kazanımlı olmadığının ne anlama geldiğini sorgulamakla başlar. Ona göre, genel olarak bilinen (eş-şuʿūr fî’l-cümle) şeylerin tanım aracılığıyla tam olarak bilinmesi (eş-şuʿūr et-tāmm) mümkündür. İkinci olarak, Râzî’nin gündeme taşıdığı Menon paradoksunu aşmak adına, bilen öznenin bilgiye ‘talep olmaksızın’ ulaşabilmesini mümkün kılan alternatif bir kazanım modeli önermektedir. Buna ek olarak, İbn Ebî’l-Hadîd, başta İbn Sînâ olmak üzere birçok İslâm düşünürünün benimsediği yönler (cihetler) anlayışını Râzî’nin görüşlerine karşı bir alternatif olarak sunar. Bu teoriye göre, özne, bilinen yönlerinden hareketle onun mahiyetine ulaşabilir. Râzî’nin ikinci delili olan tam tanımın imkânsızlığına yönelik eleştirisinde ise İbn Ebî’l-Hadîd, mahiyetin zâtî unsurları ile mahiyetin kendisi arasındaki farkı vurgular. Mahiyete dair bilginin ya faal aklın feyziyle ya da zâtî unsurlarından birinin bilinmesiyle mümkün olabileceğini savunur.

H.P. Malan van Rhyn

Φανερόω as a word denoting the second coming in the New Testament. The purpose of this article is to exegetically determine the meaning and use of φανερόω as a word, denoting the second coming, according to the revelation-historical tradition. A definition of the meaning of φανερόω is formulated following a word study that has been done in a diachronic and synchronic way. Furthermore, translation possibilities for φανερόω in Afrikaans are suggested. In this article, it is also cursorily established what the telos of the revelation of the second coming is where the word φανερόω is used in the New Testament. The findings of the research are: A definition of the meaning of φανερόω as a word for the second coming: It is the deliberate, visible self-revelation of Jesus Christ in public with his second coming, so that God, his Name and his works can be fully known, fulfilled and realised. Two translation possibilities in Afrikaans are proposed. When using a phrase, the following translation possibility is offered: ‘Die openbaring van Jesus Christus met sy wederkoms’ [The revelation of Jesus Christ at his second coming]. If the chosen translation method allows only one word, then ‘wederkomsopenbaring’ [revelation at the second coming] is suggested as a translation possibility. The telos of the revelation of the second coming by means of φανερόω is determined as: To convey knowledge about the second coming; as encouragement to be focused on heavenly things; as encouragement to serve faithfully; as encouragement that service will be rewarded with glory; as an encouragement to persevere in Christ so that believers may have boldness (the right of access) at the second coming; as encouragement to repentance; [kerugma], which leads to the certainty of faith, joy and the strengthening of faith; and so that believers will live holy. Contribution: By means of exegesis in the revelation-historical tradition an original, theological definition of the meaning of φανερόω is provided and the telos of the revelation of the second coming, by means of φανερόω, is determined. Suggestions of how to translate φανερόω in the context of the second coming in Afrikaans, is also provided.

Stephen Sirris, Hans Austnaberg

This article studies mission within the context of traditional Nordic national churches. In the Evangelical Lutheran Church of Norway, a state church until 2012, eighty percent of all congregations have formal agreements with a mission organization to support a project abroad. Given their prevalence, these agreements need empirical investigation as they provide access to congregational understandings and their practicing of mission. From the perspective of missiology and organization theory, this article asks: What do the mission agreements accomplish in the congregations, and how do the congregations use the agreements? Based on interviews in six congregations, our analysis shows that the function of the agreements depends on the engagement of individual volunteers and employees. Engagement is high when projects are perceived as concrete and diaconal and are incorporated into congregations’ organizational structures and key activities. Mission is primarily understood as supporting projects in the global south and as sharing the Christian faith with churches in other countries.

Jarosław Różański

Autorzy recenzowanego czasopisma podejmują refleksję na temat wolności religijnej jako szczególnego aspektu wolności z perspektyw badawczych poszczególnych nauk humanistycznych i społecznych. To zróżnicowanie form i treści, a także metod i naukowego doświadczenia poszczególnych autorów widoczne jest w pierwszym numerze recenzowanego czasopisma. Pomimo tych różnic w naukowej wnikliwości prezentowanych badaczy redaktorzy czasopisma postanowili je opublikować, wychodząc z założenia, że chociaż autorów różnią zainteresowania i podejście metodologiczne, to jednak łączy ich przede wszystkim tak potrzebne różnorodne spojrzenie na problem wolności religijnej. To szerokie pole badawcze, tak warsztatowe, jak i kulturowe (oraz geograficzne) ma tutaj fundamentalne znaczenie, gdyż wymusza wcześniej czy później interdyscyplinarny charakter badań, holistyczny ich charakter i w pewnej mierze metodologiczny kosmopolityzm. Tytuły pierwszego tomu wskazują na aktualność zawartych w nim badań, stanowiąc dość reprezentatywny przegląd aktualnych zainteresowań polskich badaczy.

Auwais Rafudeen

This article employs an internal logics approach, developed in a recent work by Sher Ali Tareen, to the study of the Barelwi school in South Africa. This approach ties metaphysics to practice. Specifically, the article addresses some works of the school’s founder, Ahmad Raza Khan, as translated by South African Islamic scholar Abdul Hadi Qadiri, in the light of this approach. It then extrapolates the insights of this approach to a recent article by Sepetla Molapo, which highlights the importance of appreciating the metaphysical role of ancestors in any academic approach to understanding traditional African worldviews and African self-concept. Taken together, the article suggests that the internal logics approach is helpful in bringing to the surface the crucial, but often obscured, metaphysical presuppositions concerning the nature of time-presuppositions that inform not only the worldview of the object being studied, but, equally, the often different ones that shape the perspective of the researcher. Contribution: This article wishes to underscore the importance of metaphysical considerations in the study of religion, advocating an approach that highlights such considerations and examining some of its broader academic implications. While it specifically focuses on a theological contestation in Islam, it extends the implications of this contestation to the academic study of traditional African worldviews and to world religions more generally.

Ole Vinther

Images and narratives in sermons have traditionally been understood as homiletical illustrations used primarily to create didactic understanding. Contemporary homileticians have challenged this view, for illustrations can be important experiences in themselves and be more than simply illustrations. But how are we then to understand the communicative power of imagination and narratives in preaching? This article discusses theoretical perspectives on imagination, narratives and preaching, and explores C. S. Lewis’s thinking on imagination and narratives in detail. Based on this, it will be argued that homiletical illustrations can be seen as an alternative mode of experience and knowledge that in a unique and profound way can contribute significantly to our understanding of the Christian faith.

Editorial Office

No abstract available.

Cuestiones Teológicas Universidad Pontificia Bolivariana

La actividad teológica constituye un ministerio eclesial, que se realiza no sólo de manera ordinaria, en la labor cotidiana de formación de la conciencia de la fe del pueblo cristiano y en la de la formación de quienes han de desempeñar responsabilidades especiales en la comunidad, como es el caso de los presidentes de la comunidad, de 100 catequistas, etc., sino también en forma, por así decido extraordinaria. La investigación teológica es invocada en circunstancias particulares por el magisterio de la Iglesia, o por la comunidad misma, para iluminar ciertos aspectos más urgentes de la conciencia vivida de la fe. (…)

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Gloria Marsay

Hope has been identified as a key element to success in planning one’s future. An attitude of hope opposes feelings of despair and can sustain one through adversity. The study reported on in this article is based on the premise that everyone needs hope to thrive and that educators can be providers of hope for the future, since they are responsible for building capacity in young people. Educators can assist young people towards successful transition from school to tertiary education and training, before entering the world of work, by focusing on practical interventions. The prevailing difficulties within the economic-socio-political arena contribute to ubiquitous feelings of helplessness and hopelessness among both privileged and disenfranchised people. The intention of this case study was to explore the efficacy of a hope-based future orientation intervention to arrest the negative impact of adversities faced by a university student. The participatory action research approach was used to gain insight into the experiences of the participant. The analysis was qualitative. The efficacy of this intervention, which uses constructs of hope as a unique foundation, is discussed.

Gökhan Tunç

İyi bir şiirin kelimelerinin yerinin değiştirilip değiştirilemeyeceği ya da iyi bir şiirden kelime çıkarılıp çıkarılamayacağı konusu edebiyat tarihinde tartışılan bir konu olagelmiştir. Yahya Kemal Beyatlı, Ahmet Haşim, Ahmet Hamdi Tanpınar ve Behçet Necatigil gibi isimler şiirin bütünlüğüne atıfta bulunarak tamamlanmış iyi bir şiire en ufak bir müdahalede bulunmanın mümkün olmadığını ileri sürerler. Onlara göre bir sözcüğün yeri değiştirildiğinde bile şiir iyi olma özelliğini kaybeder. Buna karşılık Türk edebiyat tarihinde bir şairin başka şairlerin şiirlerine yaptığı müdahalelerle de sıklıkla karşılaşılabilmektedir. Öyle ki Yahya Kemal ve Behçet Necatigil gibi iyi bir şiire müdahale edilemeyeceğini düşünen şairler, başka şairlerin şiirlerini düzeltme gayreti içine girmişlerdir. Söz konusu çabanın altında yatan neden bazen müdahalede bulunduğu şair üzerinde şiirsel hâkimiyet kurmak bazen de dostça önerilerde bulunmak olabilir. Bu makalede iki örnek üzerinden Türk şiirinde başka şairlerin şiirlerine yapılan müdahaleler sorunsallaştırılacaktır. Bahsedilen örnekler Hüseyin Cöntürk’ün, Edip Cansever’in “Salıncak”; Hayriye Ünal’ın, Cahit Zarifoğlu’nun “Başım Eğik Dilim Kapalı Gözler Kançanağı Anlamında” şiirine yaptıkları müdahalelerdir. Her iki edebiyatçı da benzer yöntemler izleyerek ele aldıkları şiirlerdeki bazı sözcüklerin üzerini çizerler ve geriye kalan sözcüklerle yeni bir şiir oluştururlar. Ancak Cöntürk ve Ünal, konu edindikleri şiirlerdeki sözcükleri eksiltip yeniden yazarlarken farklı amaçlar ortaya koyarlar. Cöntürk, eleştiri anlayışını Cansever’in şiiri üzerinde somutlar; Ünal ise Zarifoğlu’nun şiiri üzerinden estetik bir meydan okumaya girişir. Makalede, Cansever ve Zarifoğlu’nun şiirleri, “hipotext”; Cöntürk ve Ünal’ın bu şiirlerdeki sözcüklerin üzerini çizerek oluşturdukları yeni şiir, “hipertext”; her iki metnin birlikte aynı mekânda yer alması ve birbirleriyle kurdukları ilişkiler “palimpsest” kavramıyla anlamlandırılacaktır.

Rafael Fernández Hart

Lo sagrado ha sido considerado una categoría esencial para estudiar y comprender las religiones. Este punto de partida ha hecho pensar que incluso las religiones que carecen de una noción de divinidad conservan su dimensión sagrada. El presente artículo intenta volver sobre lo sagrado, pero con el fin de demostrar algunas dificultades de esta categoría cuando se intenta penetrar en el sentido ético-espiritual de las religiones. De este modo, con el fin de ofrecer una mejor comprensión de las religiones se opera un desmontaje de lo sagrado por el que se reactiva la categoría de la santidad. Esta categoría asegura no solo otro acercamiento a las religiones, sino que permite entender por qué aparece con insistencia la espiritualidad en el escenario actual. Así, pues, nos proponemos profundizar en las ramificaciones y manifestaciones culturales de lo sagrado así como emitir una crítica de la realidad sagrada para elaborar filosóficamente el concepto de santidad. Dicho concepto explica mejor lo que son las religiones.

Mookgo S. Kgatle

Women play an important role in Pentecostal Christianity, especially in an African context. They are a majority in most local assemblies and contribute a large percentage in terms of the income of such assemblies. Women are active participants in the activities of local assemblies such as prayer, fellowship and catering. The participation of women in general activities has been acknowledged by scholars interested in gender dimensions in Pentecostal leadership. The research gap exists in the representation of women in high structures of Pentecostal leadership. This article uses the Apostolic Faith Mission (AFM) of South Africa, the largest Pentecostal church in South Africa, as a case study to look at women misrepresentations in the leadership structures of Pentecostal Christianity. The study is located in missiology and is a literary analysis that aims to explore problematic aspects or rationale behind the misrepresentations of women in high echelons of leadership in the AFM. The article looks at the best practices that can enhance women representations in Pentecostal leadership. The outcome is that women in the AFM should initiate their own upliftment. Secondly, the AFM should disarm patriarchy. Thirdly, the AFM should rethink the Pauline prohibition of women. Fourthly, the AFM might have to rethink elections in order to drive transformation agenda. Finally, the AFM should learn from prominent leaders like Richard Ngidi who encouraged women to take part in leadership. Intradisciplinary and/or interdisciplinary implications: This article challenges gender inequality that perpetuates the marginalisation of women in Pentecostal leadership. Gender equality is proposed as an effective way to empower women to occupy highest offices in leadership.

M. A. Ershova

The paper deals with the analysis of philosophical and theological creativity of Russian theological academies’ teachers of the early 20th century. The aim of this study is to identify the impact of methodological foundations’ changes of philosophical-theological quest on the teachers of Russian theological academies and the educational process itself in theological schools. Methods. The author focuses on the content of training courses delivered in the theological academies in the first two decades of the 20th century; problem statement peculiarities; aspect and priority choice in the fundamental researches conducted by the teachers of these schools. The applied methods include the comparative method, analysis, synthesis, method of abstraction, other philosophical and scientific methods. Results. The author comes to the conclusion that the changes of methodological installations in scientific research representatives of spiritual and academic theism beginning of the 20th century can be compared with similar studies of the nineteenth century. It is mentioned that reorientation of a number of prominent representatives of spiritual and academic theism from scholastic methods, speculative psychology and metaphysics towards Patristics, asceticism and personal experiences allows us to propose this movement as West-European Philosophy searches of the same period. Thus, V. I. Nesmelov sees the basis of any religious teachings in the experience of human cognition. M. M. Tareev draws up his own moral theology reading course based on the personal experience living the Gospel Book. Archimandrite Sergious (Stragorodsky) interprets the topic of finding salvation not against the background of the changes in God, but from the standpoint of the changes that occur in humanity. Bishop Theodore (Pozdeevsky), Archbishop Hilarion (Troitsky) and Bishop Barnabas (Belyaev) make known scholasticism as epistemological malice characterizing the specifics of theological knowledge necessary to base their intellectual efforts on the personal experience of the struggle against the passions; therefore, they see the new basis of theology in asceticism. Professor S. V. Troitsky considers marriage as the key problem for religion and philosophy of the early 20th century. Professor S. S. Glagolev sees the descent of a man as the crossing point of religion and science. The author mentions that despite some heterogeneity of the proposed concepts, there is an obvious General anthropological orientation that had an impact on the educational process changes in theological academies (seminaries). Scientific novelty. The author systemizes and sums up anthropologic views of the most recognizable ecclesiastical academics in the early 20th century. Representation and analysis of anthropologic problematics in philosophical and religious papers of the Russian ecclesiastical education stage of development signify essential agreement among Russian and Western sophists; they had been discussing the same problem – a human being. The author points out that their discussions were not absolutely the same, but it gives the reason to regard the anthropology of the early 20th century as modern Philosophy; and this difference allows academic anthropology to avoid classic and non-classic types of philosophy. Practical significance. The research outcomes can be used for further understanding development of the all European searching process of the early 20th century. Received by the author of the study findings provide its scientific innovation. The results of this study can be used in assessing the role of theological academies in European cultural processes and culture of the Russian society of the early 20th century; research findings can enrich the content of the lectures on the History of Philosophy, Russian History, European History, Cultural Studies and other Humanities (non-science disciplines).

Fredrik Ivarsson

Sten Hidal, Hans-Olof Kvist, Allan Arvastson

ARTIKLAR Sten Hidal: Israel och Hellas. Två världar eller en enda verklighet? Hans-Olof Kvist: Det tröstade samvetet och de goda gärningarna Allan Arvastson: Humanismen och Luthers begynnande psalmdiktning. Kring tillkomsten av »Nun freut euch, lieben Christen gmein» och »Ein neues Lied wir heben an» LITTERATUR Niels Peter Lemche: Det gamle Israel. Det israelitiske samfund fra sammenbruddet af bronzealderkulturen til hellenistisk tid. Anm. av Stig Norin Knud Jeppesen & Benedikt Otzen: The Productions of Time. Tradition History in Old Testament Scholarship. Anm. av Stig Norin François Refoulé: » . . . Et ainsi tout Israël sera sauvé». Romains 11, 25–32. Anm. av Louis-Marie Dewailly Jens Glebe-Møller: Politisk dogmatik. Jens Glebe-Møller: Jesus og teologien. Kritik af en tradition. Anm. av Per Erik Persson Erik Kyndal: Nadverlære og nadverfællesskab. Den lutherske nadverlære kritisk beigst ud fra Ny Testamente og den økumeniske samtale i nutiden. Anm. av Per Erik Persson Ett brev från biskoparna i fredsfrågan. Anm. av Jarl Hemberg Eberhard Herrmann: Erkenntnisanspüche. Eine orientierende erkenntnistheoretische Untersuchung über Fragen zum Verhältnis zwischen Religion und Wissenschaft. Anm. av Jarl Hemberg Anders Jarlert: Ämbete och tro. En undersökning av den kyrkliga debatten i Göteborgs stift under slutet av 1800-talet. Anm. av Bertil Rehnberg DISKUSSIONSINLÄGG Gunnar Imberg: Hjorden, jorden, orden – och sedan? Om teologi för datasamhället

Cesar Augusto Kuzma

A esperança cristã na “Teologia da Esperança”. O artigo traz uma reflexão teológica dos 45 anos da Teologia da Esperança de Jürgen Moltmann. Apontaremos principalmente para a esperança cristã que se situa dentro deste contexto. Para isso, descreveremos sua história, seu caminho e sua esperança. Jürgen Moltmann é um dos maiores teólogos cristãos da atualidade. Em suas obras, traz um novo enfoque à escatologia, destacando a realização da esperança escatológica através da justiça, da humanização do ser humano, da socialização da humanidade e da paz para toda a criação. Para ele, falar de esperança é falar de uma força positiva que nos faz caminhar rumo a um novo horizonte. É algo supremo, intocável, infinito. Este trabalho de pesquisa está divido em três partes: a primeira parte trará uma reflexão sobre a obra e seu contexto – sua história; a segunda parte apresenta o seguinte enfoque: meditando a esperança na Teologia da Esperança – seu caminho; na terceira e última parte discorreremos sobre a Teologia da Esperança e os seus 45 anos – sua esperança.

T. Peters

B. Miller-McLemore, C. Hess, Kathleen A. Cahalan

B.J. van der Walt

The historical background of the postmodern view on normativity and on a Christian worldview Usually the criticism of Christian thinkers on postmodernism includes the notion that its representatives are normative relativists and that they furthermore do not apply relativism to their own viewpoint. Postmodernists in turn regard a Christian worldview as absolutist – a legalistic, exclusivist, marginalising and oppressive ideology. This article intends to make a small contribution to this debate. As an introduction a brief characteristic of the contemporary postmodern spirit is provided. It is indicated that the spirit of a period is determined by its conception of normativity or its idea of lawfulness. This is followed by a historical survey to trace the road which subjectivist Western thought about normativity had travelled until it reached radical relativism in postmodernism. The question is then asked whether postmodernism can really maintain its historistic relativism. As an alternative to such a viewpoint a Reformational worldview suggests the stability of God’s creational ordinances. At the same time the postmodern warning that worldviews can be or become legalistic, oppressive ideologies should be taken seriously. Specific trends that may endanger a Christian worldview are therefore identified. In conclusion it is indicated how, through a careful listening to God’s Word, these threads can be counteracted.