Teologis-filosofista aatehistoriaa uusissa väitöskirjoissa

Simo Knuuttila

Raamatuntulkinnan erot yhtenä syynä Yhdysvaltojen sisällissotaan

Kirjallisuusarvostelu

Dialogue in the crisis of representation : realism and antirealism in the context of the conversation between theologians and quantum physicists in Göttingen 1949-1961

The aim of this study is to analyse the content of the interdisciplinary conversations in Göttingen between 1949 and 1961. The task is to compare models for describing reality presented by quantum physicists and theologians. Descriptions of reality indifferent disciplines are conditioned by the development of the concept of reality in philosophy, physics and theology. Our basic problem is stated in the question: How is it possible for the intramental image to match the external object?Cartesian knowledge presupposes clear and distinct ideas in the mind prior to observation resulting in a true correspondence between the observed object and the cogitative observing subject. The Kantian synthesis between rationalism and empiricism emphasises an extended character of representation. The human mind is not a passive receiver of external information, but is actively construing intramental representations of external reality in the epistemological process. Heidegger's aim was to reach a more primordial mode of understanding reality than what is possible in the Cartesian Subject-Object distinction. In Heidegger's philosophy, ontology as being-in-the-world is prior to knowledge concerning being. Ontology can be grasped only in the totality of being (Dasein), not only as an object of reflection and perception. According to Bohr, quantum mechanics introduces an irreducible loss in representation, which classically understood is a deficiency in knowledge. The conflicting aspects (particle and wave pictures) in our comprehension of physical reality, cannot be completely accommodated into an entire and coherent model of reality. What Bohr rejects is not realism, but the classical Einsteinian version of it. By the use of complementary descriptions, Bohr tries to save a fundamentally realistic position. The fundamental question in Barthian theology is the problem of God as an object of theological discourse. Dialectics is Barth¿s way to express knowledge of God avoiding a speculative theology and a human-centred religious self-consciousness. In Barthian theology, the human capacity for knowledge, independently of revelation, is insufficient to comprehend the being of God. Our knowledge of God is real knowledge in revelation and our words are made to correspond with the divine reality in an analogy of faith. The point of the Bultmannian demythologising programme was to claim the real existence of God beyond our faculties. We cannot simply define God as a human ideal of existence or a focus of values. The theological programme of Bultmann emphasised the notion that we can talk meaningfully of God only insofar as we have existential experience of his intervention. Common to all these twentieth century philosophical, physical and theological positions, is a form of anti-Cartesianism. Consequently, in regard to their epistemology, they can be labelled antirealist. This common insight also made it possible to find a common meeting point between the different disciplines. In this study, the different standpoints from all three areas and the conversations in Göttingen are analysed in the frameworkof realism/antirealism. One of the first tasks in the Göttingen conversations was to analyse the nature of the likeness between the complementary structures inquantum physics introduced by Niels Bohr and the dialectical forms in the Barthian doctrine of God. The reaction against epistemological Cartesianism, metaphysics of substance and deterministic description of reality was the common point of departure for theologians and physicists in the Göttingen discussions. In his complementarity, Bohr anticipated the crossing of traditional epistemic boundaries and the generalisation of epistemological strategies by introducing interpretative procedures across various disciplines.

Hvordan øve hellige handlinger? : en profesjonsdidaktisk studie av øving av muntlige ferdigheter innenfor en norsk presteutdanning

How can the holy craft of liturgy be trained? A study of approaches to instruction in training oral skills within education of the Norwegian clergy The theme of this study is the competence of expression of clerics performing liturgies as part of their duties in the Norwegian Lutheran Church. The aim of the study is to find a teaching practice which can raise the competence in oral expression characteristic of the clergy profession. The teaching practice is explored and discussed within the context of the basic education of the clergy. The main thesis is formulated as a question: How can the holy craft of liturgy be trained? An underpinning of the study is that liturgical acts are holy, which gives these performances an aspect of otherness. This otherness constitutes a clear agreement between the students and the teacher, and between the professional and the employer. The pre-understanding of the researcher is that these liturgical oral acts are trainable, and that there is a need and a necessity to train in these skills. Three research questions are elaborated on in the explorative section of the study: • What is characteristic of a competence of expression connected to the profession? • How can this competence of expression connected to liturgical performance be developed? • What is the importance of this competence in the holy craft of liturgy for the development of a cohesive professional self-understanding? The study is based on a research and development project where the researcher as the teacher and students from one specific clergy education in Norway (MF) were the source of the empirical material. The empirical data came from practice with two external observers› logs on the coaching, video observations, of the teacher and the students› texts on the practice under study, which is liturgical performance. The researcher›s log and field notes also provide material for the analysis. This is a qualitative project and an arts education project carried out within an interpretative framework. The theoretical framework has three perspectives: a structural approach based on the system theory of Niklas Luhmann, an epistemological approach discussing forms of knowledge in practice or informing practice and an arts education approach. The results indicate that the competence in oral liturgical performance can be considered a trainable skill, and that this training can be understood as an arts education method of instruction based on meaningful communication, dramaturgical thinking and the development of authenticity. The main result from this study can be considered as articulating and sketching the contours of the field of knowledge where the students embody the meaning of the clergy profession ‒ and this articulation has an innovative potential as knowledge combining experience and theoretical understanding.

Spiritual Gifts according to C. Peter Wagner

Nådegåvorna eller de andliga gåvorna är en betydande drivkraft hos en del kristna församlingar. Lekmän attraheras till församlingar i ökande grad av nådegåvornas dragkraft och detta är en global trend. C. Peter Wagner som tidigare arbetat som professor vid Fuller Theological Seminary har skrivit ovanligt många publikationer, både akademiska och allmänna, som behandlar nådegåvor. Han representerar den neokarismatiska kristendomen och den så kallade nya apostoliska reformationen. Jag har undersökt strukturer och grundläggande principer i Wagners tänkande. En central fråga i avhandlingen är att dryfta vilka styrkor och svagheter som kan påvisas i hans uppfattning om församlingslivet. En ytterligare målsättning är att hitta länkar mellan nådegåvorna och församlingens tillväxt. Vidare har jag undersökt förhållandet mellan den neokarismatiska kristendomen och den nya apostoliska reformationen till tidigare karismatiska rörelser, till exempel till neopentekostalismen och den klassiska pentekostalismen? I denna avhandling kommer dessa frågor och några andra att diskuteras. Kännetecknande för Wagners församlingslära är att han kombinerar metoder och element från businessvärlden och kristliga tron. Avhandlingen presenterar de centrala elementen i Wagners teologi. Wagner har tidigare karakteriserats av klart evangelikalt tänkande. Hans teologi har dock under senare år utvecklats i karismatisk riktning. Hans senare produktion tar upp bl.a. sådana teman som postmillennial eskatologi. Wagner uppskattar grunderna i den klassiska pentekostalismen men vidareutvecklar många läror. Hans tänkande skiljer sig från den klassiska pentekostalismen bl.a. i det att han ser likheter mellan nådegåvorna och de naturliga begåvningarna. Den kraftiga betoningen av apostelns funktion och den hierarki som detta medför i församlingen har väckt anstöt hos somliga ledare i den klassiska pingströrelsen. Wagern anser, i motsats till den klassiska pingströrelsens syn, att en kristen människa kan vara besatt av onda andar. Wagner indelar nådegåvorna i två olika viktiga kategorier. Till de för församlingen centrala nådegåvorna hör de apostoliska och profetiska nådegåvorna som tillsammans utgör de grundläggande gåvorna. Vidare betonar han betydelsen av ledarskap och trons nådegåva samt den så kallade "power evangelism", som omfattar övertygande evangelisation, helande och under. Vidare betonar Wagner vikten av de nådegåvor som behövs vid andlig krigföring: förmågan att skilja mellan olika andar, frigöring från unda andar och förbön. De nådegåvor som har med tjänande och själavård att göra får en mer perifer plats i hans tänkande. De andliga gåvor som befrämjar församlingens tillväxt och förkristnande av samhället betraktas som de viktigaste. Wagners teologi nyanseras ytterligare av kopplingar till postmillenial rekonstruktivism, den så kallade "Kingdom Now" teologin och rörelsen Word of Faith. Wagerns postmilleniala syn förpliktar de kristina att anta en aktiv roll vid förverkligandet av Guds rike på jorden före parusi. Wagner har fått kritik för det att han ger kristendomen marknadsekonomiska drag. Dessa element kommer till synes i bl.a. i hans tanke om att Gud belönar de kristna med förmögenhet som tas från de icke-kristna. Wagners ställning som teolog är omdiskuterad. Han förbinder sig vid den kristna tronbekännelsen och är på sitt sätt bibeltrogen, men de animistiska dragen och kapitalismens inflytande i hans teologi gör honom till en omstridd person.

“Till gruvhålet som suger och skrämmer” : en studie i Nils Bolanders predikan under åren 1940–1950

The aim of this thesis is to examine the preaching of Nils Bolander during the years 1940–1950. Nils Bolander (1902–1959) was a Swedish minister, later bishop, in the Church of Sweden. Bolander experienced his breakthrough as a preacher and a poet during the years 1940–1950, when he was a pastor of the Engelbrekt congregation in Stockholm. One characteristic of Bolander’s poetry as well as of his sermons is a rich and poetical language. At the same time he also had a clear agenda with his sermons with regard to their contents. The primary research question of this thesis is: What was Bolander’s purpose with his sermons? In this context, two secondary research questions were asked: 1) In what way does the poetical language support and assist the purpose of the sermons? 2) How is Bolander, as an individual and a preacher, engaged in the language and the contents of the sermons? The research material of this study consists of 152 hand-­written sermon manuscripts from church services held by Nils Bolander in Stockholm during the period in question. The method of the study is qualitative research with an abductive approach. Content analysis has formed the primary tool. With regard to the main research question, the purpose of Bolander’s sermons, my study indicated that the purpose was to rouse the listeners from their routine-­like faith and push them towards commitment and active service for God. In Bolander’s theology I found strong influences from Pietism but also some traits usually associated with the theological profile of the Oxford Group. Despite these influences, Nils Bolander’s theology is mainly founded on the Lutheran interpretation of faith. With regard to the secondary research questions concerning the poetical language as well as the role of the preacher my study concludes that the language, the individual and the contents were all connected in Bolander’s preaching and formed a whole that spoke to the audience in various ways.

Christlich-religiöse Textwelt als translatorisch-hermeneutischer Gegenstand Gegenstandsbeschreibung und Herangehensweisen

Tämä teorialähtöinen, hermeneuttinen tutkimus sijoittuu käännöstieteen sekä uskonnon- ja kielifilosofian rajapintaan. Tutkimuksessa kuvataan kristinuskon tekstimaailmaa relevantin tulkintakehyksen kautta sekä esitetään tekstimaailman tulkintaan soveltuva lähestymistapa ammattikääntäjän eli välittävän vastaanottajan näkökulmasta. Tutkimus pureutuu käännösprosessin hermeneutiikkaan eli lähdetekstin ja sen maailman tulkintaan, ymmärtämiseen ja selittämiseen liittyviin aspekteihin. Tutkimuksessa ei esitetä käännösratkaisuja. Tutkimus nostaa esiin filosofisen ja teologisen hermeneutiikan peruskysymyksiä. Niitä ovat Raamatun tekstien vaikutushistoria, erilaiset todellisuus- ja kielikäsitykset, kirkon oppi, teologian pääsuuntaukset, uskonnolliset yhteisöt ja niiden perinteet, inhimillinen kulttuuri ja aika. Ne ovat ulottuvuuksia, jotka vaikuttavat kääntäjän tekstin- ja maailmantulkintaan ja vaativat laajojen kontekstien huomioonottamista sekä lähestymistä monista eri näkökulmista. Ludwig Wittgensteinin myöhäisfilosofiaan liittyvän kielipelin idea tarjoaa ajatusmallin, jonka avulla uskonnon käsite-, merkki- ja tekstimaailmalle voidaan luoda moninäkökulmainen tulkintakehys. Kielipelin käsitettä käytetään tässä tutkimuksessa tekstien samankaltaisuutta ja erilaisuutta kokoavana järjestelmänä, joka toimii intratekstuaalisesti eli sillä on omat pelisääntönsä, tulkinnan lähteensä sekä tunnistettava identiteetti. Järjestelmän keskiössä ovat uskonnon konstituioivat käsitteet ja kertomukset, jotka ovat muiden tulkintojen eli metatekstien lähde. Kääntäjän varsinaisina tulkintakohteina ovat metatekstit, eivät raamatunkääntämiseen liittyvät kysymykset suoranaisesti. Tutkimuksessa luodaan kuitenkin tulkintamalli, jonka mukaan metatekstejä ja raamatun tekstejä luetaan rinnakkain. Ymmärtäminen ja ongelmanratkaisu rakentuvat tekstuaalisen kommunikaation pohjalta. Tekstejä luetaan sekä sääntöteorian että narratiivisen teorian valossa. Kertomus puhuttelee vastaanottajaa eri tavalla kuin sääntö. Tulkintamallissa yhdistyvät sekä analyyttinen että luovan mielikuvituksen sallima lukutapa. Molemmat toimivat yhdessä kääntäjän tekstin- merkin- ja maailmantulkinnan apuna. Tutkimuksessa pohditaan myös tekstiteorettisia kysymyksiä, tekstin ja merkin käsitteitä sekä niiden toimintadynamiikkaa. Tulkinnan mekanismi esitetään semioosin käsitteen avulla. Teksti määritellään heuristiseksi ja eksemplaariseksi kuvaukseksi maailmasta, ja se edustaa vain osaa tulkintakokonaisuudesta. Kääntäjän hermeneuttinen kenttä ulotetaan tekstinulkoiseen maailmaan, käytäntöön ja elämänmuotoon.

Nåden och gåvan i Philipp Melanchthons rättfärdiggörelselära 1521-1535

In this thesis Philip Melanchthon’s doctrine of justification is analyzed, especially the aspects of favor and donum in his writings until 1535. The research task is defined in the introduction of the thesis. Researchers agree, that Melanchthon emphasized the forensic aspect of the doctrine of justification, but this is not the case with the effective aspect of his doctrine of justification. Therefore, I have chosen to focus on the concepts of favor (grace) and donum (gift). The thesis begins with an analysis of the first edition of the Loci communes of 1521 in chapter two, and it ends with the second edition from 1535 in chapter seven. Melanchthon’s most important writings from the intervening period are analyzed in chapters three to six. In chapter eight, I describe my final results from the analysis. Although I have focused on how Melanchthon perceived the relationship between favor and donum, I have also taken note of such loci that are associated with his view of justification. I have done this in order to get a clearer picture of Melanchthon’s doctrine of justification, and of the issues which change in his theological thinking over time. In the research overview in chapter one, I divided the researchers in four different groups depending on how they perceive Melanchthon’s doctrine of justification. This classification is of course not comprehensive, since the reality is much more complicated. The main interpretations present in Melanchthon research are: 1. Christ as favor in justification, but donum is excluded from justification. 2. Christ as favor in justification, but the Spirit is donum in justification. 3. Christ as both favor and donum in justification until the early 1530s. 4. Christ as both favor and donum in justification throughout his life. The fourth option is in my opinion the most preferable. The analysis of Melanchthon’s writings shows that he expects both a forensic, and an effective aspect in the doctrine of justification throughout the examined period. Melanchthon strongly emphasizes that justification is by grace alone through faith for Christ’s sake, but also that the Holy Spirit works the justifying faith, and is the gift bestowed on believers in connection with this. Where the opponents according to Melanchthon see deeds, virtues, or a quality in the believer as the cause of the justification, there Melanchthon sees only Christ.

Een eenfalligh Kennedoom af nödtorftelighe articklar vthdraghne aff then Helga schrifft / Laurentius Olai Gestricius. (Coll. 762, Aholansaari Foundation's deposition)

Quire structure: 9xIV⁷² + (IV–1)⁷⁹. Text in one column, on (mostly) 26–33 lines, not ruled. Catchwords frequently used at the foot of each page to indicate the next word when a sentence continues on the next page. Not foliated. Gothic Cursive in one saec. XVI² hand. The first initial of the book has been touched with what looks like red pencil. This may be a later addition, as also the green tint to the outer edges of the block. Titles and rubrics distinguished, if at all, through layout only. A note fol. [47]v (see also the main text on fol. [31]v) indicates that the text was copied in 1580. The Anti-Papist poem mentions the Jesuit Antonio Possevino, active in Sweden in 1577–1580 (Kiiskinen ed. 2010, 25, 27). The texts appear to be copies of printed works, with the possible exception of the Anti-Papist poem. The publication of Eric Falck’s Een Tröstbook is known, but apparently no printed copies survive; Laurentius Olai Gestricius’ catechism is otherwise unknown. He was a teacher in Gävle from 1557 or 1558, then curate of Västerås from 1561 and of Stockholm in 1562, where he died in 1565 (Kiiskinen ed. 2010, 15, 349; Collijn ed. 1927–1938, vol. 2, 324).