Hasil untuk "Religions. Mythology. Rationalism"

Cathinka Dahl Hambro , Øystein Brekke, Inge Andersland

I 2023 kom boken Religionshermeneutikk. Forståing i ei polarisert tid av Øystein Brekke. Denne ambisiøse essayboka på vel 350 sider ble umiddelbart en viktig bok å lese og diskutere i fagmiljøene som forholder seg til religion og livssyn i utdanningsfeltet. Året etter ble boken utgangspunkt for en helt ny sjanger på Norsk religionspedagogisk forskerforums (NoReFo) årlige konferanse: Forfatter møter kritikere, en paneldebatt med tre inviterte kritikere i møte med forfatteren, før tilhørerne i salen fikk anledning til å komme med sine spørsmål og kommentarer. Debatten sparket i gang hele konferansen, og skapte stor entusiasme. Den ble også tatt opp, og nå er opptaket transkribert og publisert her, i en egen temaseksjon av dette Prismet-nummeret. Slik kan både de som ikke kunne være til stede på NoReFo-konferansen og de som ikke husker alt som ble sagt, lese både kritikernes innspill, kommentarene fra salen og Øystein Brekkes svar.

Sean Eapen Luke

Writing from a Reformed perspective, I intend to develop a concept of the duplex iustitia. I will argue that it is possible to affirm that infused righteousness is the sole formal cause of justification, while holding that imputation is its material cause. My goal in doing so will be to enumerate another possible area of agreement so that areas of disagreement can be stated in sharper dynamic clarity and therefore more precisely addressed. First, I will articulate what precisely is at issue in the disagreement between Roman Catholics and the Reformed on the matter of justification’s cause. Here I will discuss the role union with Christ plays in both Roman Catholic and Reformed concepts of justification. From these foundations, I will then argue that a Reformed perspective on justification coheres with the Tridentine affirmation that the sole formal cause is the “righteousness of God by which he makes us just”, while retaining the affirmation that its proper material cause is the imputed righteousness of Christ. In this section, I will defend a version of the duplex iustitia. Third, I will conclude by analyzing how this proposal might move beyond some of the agreements reached in the Joint Declaration on the Doctrine of Justification (JDDF henceforth) of 1999 and the International Catholic-Reformed dialogue document “Justification and Sacramentality” of 2015, while also stating the limitations of my proposal. Finally, I will answer some anticipated objections.

Gerardo Villalonga Hellín

El obispo diocesano es el juez de primera instancia «para todas las causas no exceptuadas expresamente por el derecho» (can. 1419 §1), función que desempeña ordinariamente a través del vicario judicial y de los jueces, pero que está llamado también a ejercer personalmente. En este artículo abordaremos tres temas fundamentales: cómo entender la autoridad el obispo diocesano como servicio en la administración de la justicia; cómo establecer los límites de esta función judicial a tenor de lo establecido por el derecho canónico; qué reflexiones podemos hacer sobre cómo debería ejercerse dicha función en dos ámbitos tan sensibles como las declaraciones de nulidad matrimonial y las causas por delitos de abuso sexual.

Kate E. Holohan

In recent years, scholars have paid increasing attention to the material, spiritual, and collecting histories of both pre-invasion and colonial New Spanish (Mexican) featherworks. Rapidly and globally disseminated through religious and family networks, these objects traveled from Mexico to Spain, and other locations, before the end of the sixteenth century. This article explores the little-known history of a devotional featherwork <i>Ecce Homo</i> sent from Portugal to southeastern Africa in 1569. Originally a gift to Sebastian I of Portugal sent from the Spanish-colonized Americas, the <i>Ecce Homo</i> later entered the collection of Catherine of Austria, Sebastian’s grandmother. Catherine presented it to the Jesuits accompanying the Portuguese evangelizing and gold-seeking mission to Mutapa, a vast kingdom that encompassed parts of present-day Zimbabwe and Mozambique. Its intended recipient was the Mutapa emperor. However, this was not a gift meant to grease the wheels of diplomacy, nor was it designated as a tool for conversion: it was, instead, meant for the Mutapa emperor “se se convertese”—if he is converted. That is, it was conceived as a gift from one Catholic monarch to another, for use in personal devotion. The perceived spiritual efficacy of these feather images —themselves recently assimilated to Catholic Iberia from polytheistic Mesomerica—thus extended well beyond the transatlantic Iberian realms.

Koch, Anne, Schambeck, Mirjam

Wie können religionspädagogische Konzepte des interreligiösen Lernens diepost- und dekolonialen Problemstellungen ausreichend berücksichtigen? Im Artikelwerden dazu religionswissenschaftliche und religionspädagogische Perspektivenineinander gelesen, um Wegmarken der im religionswissenschaftlichenDiskurs differenziert ausgearbeiteten Debatten für interreligiöses Lernen auszuloten.Es steht an, Sprecher*innenpositionen, die Einbettung von Religion/en undeingetragene Machtkonstellationen stärker einzubringen. Schließlich sind mehrAkteur*innen mit ihren Stimmen einzubeziehen und die Transformation von patriarchalenund ganze Personengruppen ausschließenden Strukturen steht an.

C. Pierce Salguero

This essay describes the Jivaka Project, a pedagogical experiment undertaken at a public liberal arts college outside of Philadelphia. A multi-year ethnographic survey of Buddhist healthcare in the greater metropolitan area, this project has come to constitute a major part of my general education course on American Buddhism. As I argue, this project serves as a model for student-centered, engaged, and inclusive approaches to pedagogy. It is particularly notable for centering the intercultural competency of international and first-generation Asian American students. I discuss how this project was inspired by a bilingual Chinese American student; how it developed into a large-scale effort involving about a hundred students in ethnographic research in Philadelphia’s Asian American neighborhoods; how it was a transformational educational experience for a diverse group of participating students; and how in the process it pushed my pedagogy in a more relevant and personally fulfilling direction.

José Manuel Díaz Martín

El presente artículo da a conocer el comentario al Cantar que fray Luis de León explicó en su cátedra de Biblia el curso 1585-86. Con ese fin repasa, en primer lugar, la relación de fray Luis con dicho texto bíblico, situando así sus lecciones en una línea de evolución. A continuación, estudia el único testimonio conocido de las mismas, el manuscrito conservado en la Angelica de Roma. Y, finalmente, expone los resultados del análisis de su contenido. Este revela, por un lado, lo mucho que depende de estas lecciones la tertia explanatio del comentario latino de fray Luis al Cantar, y subraya el valor de la misma como vehículo de su teoría de la alegoría y su teología de la historia; y señala sumariamente, por otro lado, las discrepancias entre el texto escolar y el publicado, investigando sus posibles razones. El artículo concluye con la publicación del fragmento inédito con que fray Luis expuso los rasgos del prelado ideal que encontró indicados en el texto bíblico.

John Collins

The Jewish apocalyptic literature that first appears in the Hellenistic period and continues into the Common Era developed a radically novel view of the future. As formulated in the apocalypse of 4 Ezra about the end of the first century CE, the Most High created not one world but two. This world must be utterly destroyed and replaced by a new creation. This view of the future is inherited in the New Testament, most strikingly in the Book of Revelation. It would have enormous but ambivalent implications for western history. On the one hand, it threatened to undermine the importance of working for a better life in this world. On the other hand, it offered hope to those who would otherwise have no hope at all.

Luis Cano

In 1947, Josemaría Escrivá was able to bring about a long-awaited aspect of the founding of Opus Dei: the admission of married members or those wishing to form a family. The crucial step occurred in September 1948, when − after having obtained recognition from the Holy See in that regard − he organized a gathering in which fifteen people participated. That’s where the first supernumeraries came from. This article focuses on the events of these days, in which St. Josemaría explained many details of the life of the supernumeraries. This reconstruction was made possible thanks to the notes and testimonies of some of the participants.

Olle Sundström

In this essay the Marxist-Leninist understanding of the concept ‘religion’ is analysed in relation to how it was applied to the so-called shamanism of the indigenous peoples of the Soviet North. The point of departure is the correspondence between the head of the Council for the Affairs of Religious Cults in the Soviet Far East and his superior in Moscow. Further, the legal consequences of the somewhat varying Soviet understandings of ‘religion’ for people adhering to indigenous worldviews and ritual traditions in the Far East is presented. The essay aims to exemplify how definitions of ‘religion’, as well as the categorising of something as ‘religion’ or not, rely on social and political circumstances, and whether one finds ‘religion’, as well as the entities classified as such, to be positive or negative for the individual and society.

Diana Pelaz Flores

La demostración de la religiosidad personal y el apoyo a la promoción de instituciones eclesiásticas son dos de las tareas principales que las reinas medievales deben desarrollar para mostrarse como mujeres piadosas. La elección personal que realiza la reina a la hora de beneficiar a determinados centros religiosos revela la particular percepción de su promotora respecto al tejido eclesiástico del reino, entendido desde el punto de vista político, y al mismo tiempo pone de manifiesto la imagen espiritual que la reina intenta transmitir de sí misma. Este artículo abordará el patronato de la reina María de Aragón, primera esposa de Juan II de Castilla, analizando la importancia religiosa, pero también política, que tienen sus decisiones al respecto.

Santiago Slabodsky

Łukasz Różycki

Celem artykułu jest ukazanie, w jaki sposób strach oddziaływał na starożyt­nych żołnierzy. W badaniach wykorzystano metody stosowane w nowej histo­rii wojskowości oraz elementy warsztatu psychologii społecznej, zwłaszcza jej części traktującej o zachowaniach zbiorowych. W celu dokonania analizy, autor wykorzystał traktat wojskowy z końca VI w. – Ars militaris oraz inne teksty źródłowe, pełniące funkcję pomocniczą. Dzięki zastosowaniu źródła spisanego przez autora będącego praktykiem, udało się uchwycić elementy póź­norzymskiej sztuki wojennej, które dziś określamy mianem wojny psychologicz­nej. Autor artykułu postawił hipotezę, że starożytni dowódcy świadomie wyko­rzystywali strach jako pożyteczne narzędzie motywujące własnych żołnierzy oraz demotywujące wojska przeciwnika; w zakończeniu podkreślił jednak, że dalsze badania nad tym zagadnieniem są konieczne, a wyniki należy interpretować bar­dzo ostrożnie w przypadku stosowania nowoczesnego kotekstu.

Luca Diotallevi

مهدی ایزدی, نورالدین زندیه

اصطلاح «سیاق» و استفاده از آن در علم تفسیر، در طول تاریخ تفسیر با رشد آرامی مواجه بوده است، ولی در تفسیر المیزان این مفهوم، رشد قابل توجهی پیدا کرده، به گونه‌ای که در هر سوره چندین بار مورد استفاده واقع شده است. در حقیقت سیاق به عنوان یکی از مهم‌ترین اصول و مبانی علامه طباطبایی در استفاده از روش تفسیر قرآن به قرآن است. با این حال در مواردی شاهد آن هستیم که مفسر با چشم‌پوشی از سیاق، آیه را به طور مستقل معنا نموده یا در کنار معنای سیاقی، یک معنای مستقل هم ارائه می‌دهد. این مطلب نه از بی‌قاعده بودن روش، بلکه از وجود برخی ضوابط در نحوه ظهور سیاق و همچنین غلبه «سِباق» بر سیاق حکایت دارد. نکته مهم و قابل تأمل در این میان این است که علامه طباطبایی اگرچه از سباق در برابر سیاق بهره‌مند شده، ولی از این اصطلاح استفاده نکرده است. در مقاله حاضر تلاش شده است تا ضمن اشاره به مبانی روش تفسیری علامه طباطبایی در استفاده از سیاق، با انواع سیاق و شرایط استفاده از آن آشنا شده و در نهایت اصول حاکم بر استفاده از سیاق و سباق در تفسیر قرآن به قرآن استخراج شود.

Ibraim Vitor de Oliveira

<p><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:HyphenationZone>21</w:HyphenationZone> <w:PunctuationKerning /> <w:ValidateAgainstSchemas /> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables /> <w:SnapToGridInCell /> <w:WrapTextWithPunct /> <w:UseAsianBreakRules /> <w:DontGrowAutofit /> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--><span style="font-family: Calibri;" lang="EN-US"> </span></p><p class="MsoNormal">Editorial - <span lang="EN-US">Dossiê: Pensamento pós-metafísico e discurso sobre Deus – (Dossier: Post-metaphysical thought and speech about God)</span></p> <p><!--[if gte mso 9]><xml> <w:WordDocument> <w:View>Normal</w:View> <w:Zoom>0</w:Zoom> <w:HyphenationZone>21</w:HyphenationZone> <w:PunctuationKerning /> <w:ValidateAgainstSchemas /> <w:SaveIfXMLInvalid>false</w:SaveIfXMLInvalid> <w:IgnoreMixedContent>false</w:IgnoreMixedContent> <w:AlwaysShowPlaceholderText>false</w:AlwaysShowPlaceholderText> <w:Compatibility> <w:BreakWrappedTables /> <w:SnapToGridInCell /> <w:WrapTextWithPunct /> <w:UseAsianBreakRules /> <w:DontGrowAutofit /> </w:Compatibility> <w:BrowserLevel>MicrosoftInternetExplorer4</w:BrowserLevel> </w:WordDocument> </xml><![endif]--><!--[if gte mso 9]><xml> <w:LatentStyles DefLockedState="false" LatentStyleCount="156"> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Tabela normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin:0cm; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} </style> <![endif]--></p><span style="font-family: Calibri;" lang="EN-US">Deus: metafísica e pensar pós-metafísico (God: metaphysics and post-metaphysical thinking) - DOI: 10.5752/P.2175-5841.2010v8n16p8</span><p> </p>

Pavel Strokov

Robyn Henderson-Espinoza

This article critically departs from the second-wave feminism of first-generation Latina feminist and mujerista theology by focusing on Chicana queer feminist theorist Gloria Anzaldúa's relational epistemology. I argue that Anzaldúa's work is a new form of feminist theologising that stems from a radical commitment to interconnectedness and relationality. I enter into a conversation with Anzaldúa in order to foreground new, productive, and creative ways to reflect on feminist standpoint epistemology and ontology, which in turn open up interesting avenues through which to think about the material and experiential dimensions of women's theologising. I consider Anzaldúa's El Mundo Zurdo (The Left-Handed World)¹ and her fecund notion of spiritual activism in order to illuminate the centrality of relationality and interdependence when conceptualising new forms of women's subjective engagements in the production of theology.²

Stanisław Longosz, Józef Figiel

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