Muslimische Theologen und Philosophen im Wett- und Widerstreit um die Ratio - Ein Thesenpapier zum Diktum der 'Vernunftreligion' Islam im 11.-14. Jahrhundert

In this paper I investigate the vivid discussions among Muslim theologians and philosophers about the relationship of reason and religion from the 11th to the 14th centuries – which continue to be used as points of reference today. I argue that the idea of Islam as a religion which is in harmony with reason was one of the key postulates of the dominant thinkers of that period, regardless of their school of thought or their attitude towards literal or allegorical ways of understanding the Coran. In consequence, religion has been rationalized or even intellectualized to a high degree while philosophy in turn has been deeply coloured by religious images and concepts. Yet the understanding of religion as well as of reason and its instruments has been so heterogeneous that rationalization could bear very different, even conflicting meanings, thereby undermining the postulated harmony. In seven theses I foreground several striking similarities and differences between theologians and philosophers who diverge in their usage and understanding of reason as well as of the nature of religion.

Collingwood on religious atonement

R. G. Collingwood’s philosophical analysis of religious atonement as a dialectical process of mortal repentance and divine forgiveness is explained and criticized. Collingwood’s Christian concept of atonement, in which Christ TeX the Atonement (and also TeX the Incarnation), is subject in turn to another kind of dialectic, in which some of Collingwood’s leading ideas are first surveyed, and then tested against objections in a philosophical evaluation of their virtues and defects, strengths and weaknesses. Collingwood’s efforts to synthesize objective and subjective aspects of atonement, and his proposal to solve the soteriological problem as to why God becomes flesh, as a dogma of some Christian belief systems, is finally exposed in adversarial exposition as inadequately supported by one of his main arguments, designated here as Collingwood’s Dilemma. The dilemma is that sin is either forgiven or unforgiven by God. If God forgives sin, then God’s justice is lax, whereas if God does not forgive sin, then, also contrary to divine nature, God lacks perfect loving compassion. The dilemma is supposed to drive philosophy toward a concept of atonement in which the sacrifice of Christ is required in order to absolve God of the lax judgment objection. God forgives sin only when the price of sin is paid, in this case, by the suffering and crucifixion of God’s avatar. The dilemma can be resolved in another way than Collingwood considers, undermining his motivation for synthesizing objective and subjective facets of the concept of atonement for the sake of avoiding inconsistency. Collingwood is philosophically important because he asks all the right questions about religious atonement, and points toward reasonable answers, even if he does not always deliver original philosophically satisfactory solutions.

‘Idolatry’ and Religious Diversity: Thinking about the Other in Early Modern Europe

Idolatry is a key concept in the history of Western thinking about religion, as an all-encompassing category in which all religions more or less alien to the Christian tradition could be subsumed. From Late Antiquity to the Modern period, we can follow how the notion was put to work within Christian discourse to think about the religious “other. ” In fact, the word is almost ubiquitous in pre-modern debates on religion and the origins of religion. Theories on the nature and causes of “idolatry” framed much of the issue of “Religion” vs. the “religions,” and largely provided the conceptual space, in early modern Europe, in which religious anthropology would emerge. The present paper will investigate some aspects of the early modern discourse on idolatry, and its place in early modern discussions on the “diversity” of religions.

Conditions for the career entry of Swiss sports science graduates.

The differentiation and commercialisation of the sports domain means that graduates with sports science degrees have more and more occupational fields to choose from. On the other hand, formal admissions criteria are becoming less important in sports-related occupations. This means that graduates need to pursue specific strategies to successfully embark on a ca-reer. This article examines which factors determine the career entry of sports science graduates in Switzerland. Aside from the starting salary, non-monetary aspects such as appropriateness of the job for the level of education and job stability were also considered. The empirical study draws on data from a sample of n = 1,054 graduates from all Swiss universities, analys-ing the career entry of sports science graduates. The results show that education-related as-pects (e.g., university degree) lead to higher incomes and jobs that are appropriate to one’s academic education; however, differences exist between the diverse occupational domains of sport. Furthermore, additional qualifications obtained by sports science graduates and volun-tary activities in the field of sport are both associated with higher incomes, particularly in oc-cupations outside sport. However, other factors (e.g., social networks, internships) produce no relevant effects.

What does professionalization mean? Developing a conceptual framework of professionalization in sports federations

Professionalization seems to be an appropriate strategy for sports organizations to meet organizational pressure due to challenges of a more complex and dynamic changing environment (e.g. Shilbury & Ferkins, 2011). However, despite the increasing number of studies attempting to disclose professionalization in sports organizations, it still remains unclear, what the term professionalization actually mean, and which aspects a suitable concept of professionalization for studying the phenomena should consist in (Dowling et al., 2014). To bridge this gap, we firstly display scholars’ perspective of professionalization in sports organizations in order to explore the common ground as well as divergences in previous approaches. We will then consider practical views of Swiss experts to gain valuable insight, as pointed out by Slack (2014), into current thinking and acting towards professionalization in sports federations in Switzerland. In semi-structured interviews, we asked six experts, who accompany the professionalization processes of Swiss national sports federations, about their subjective understanding of professionalization, and its characteristics. The interviews were analyzed applying hermeneutic approach to systematically reconstruct the observed characteristics of professionalization resulting in three main topics: (1) changed management philosophy, (2) specialization and functional differentiation, and (3) management tools. Based on the literature review as well as insights from the Swiss experts, we will provide a synthesis of crucial aspects for developing a conceptual framework of professionalization that can be useful for further studies. References Dowling, M., Edwards, J., & Washington, M. (2014). Understanding the concept of professionalisation in sport management research. Sport Management Review, 17, 520-529. Shilbury, D., & Ferkins, L. (2011). Professionalisation, sport governance and strategic capability. Managing Leisure, 16, 108-127. Slack, T. (2014). The social and commercial impact of sport, the role of sport management. European Sport Management Quarterly, 14, 454–463.

The Psychological Outcome of Religious Coping with Stressful Life Events in a Swiss Sample of Church Attendees

Background: Recent research suggested thatreligious coping, based on dispositional religiousness and spirituality (R/S), is an important modulating factor in the process of dealing with adversity. In contrast to the United States, the effect of R/S on psychological adjustment to stress is a widely unexplored area in Europe. Methods: We examined a Swiss sample of 328 church attendees in the aftermath of stressful life events to explore associations of positive or negative religious coping with the psychological outcome. Applying a cross-sectional design, we used Huber’s Centrality Scale to specify religiousness and Pargament’s measure of religious coping (RCOPE) for the assessment of positive and negative religious coping. Depressive symptoms and anxiety as outcome variables were examined by the Brief Symptom Inventory. The Stress-Related Growth Scale and the Marburg questionnaire for the assessment of well-being were used to assess positive outcome aspects. We conducted Mann-Whitney tests for group comparisons and cumulative logit analysis for the assessmentof associations of religious coping with our outcome variables. Results: Both forms of religious coping were positively associated with stress-related growth (p < 0.01). However, negative religious coping additionally reduced well-being (p = 0.05, β = 0.52, 95% CI = 0.27–0.99) and increased anxiety (p = 0.02, β = 1.94, 95% CI = 1.10–3.39) and depressive symptoms (p = 0.01, β = 2.27, 95% CI = 1.27–4.06). Conclusions: The effects of religious coping on the psychological adjustment to stressful life events seem relevant. These findings should be confirmed in prospective studies.

Renewal of Religious Leadership According to an Ancient Model. Bishop Joseph Hubert Reinkens and Bishop Martin of Tours

Im Jahr 1866 verfasste der damals in Breslau lehrende römisch-katholische Kirchenhistoriker Joseph Hubert Reinkens eine der ersten historisch-kritischen Studien in deutscher Sprache über Martin von Tours, in der er sich u.a. mit Martins bischöflichem Leitungsdienst befasste. Nach dem Ersten Vatikanischen Konzil (1870) wurde Reinkens 1873 der erste Bischof für die Alt-Katholiken im Deutschen Reich. Der Beitrag beschreibt den Einfluss, den Reinkens' Martin-Rezeption auf sein theologisches und praktisches Verständnis des Bischofsamts hatte.

Reactive Co-Radicalization: Religious Extremism as Mutual Dicontent

Extremist rhetoric and behaviour, including violence, emanating from those fearing and opposed to Islamic extremism—and typically generalising that to Islam or Muslims—is undeniable. Equally, there is evidence of Muslim rhetoric that fires up fears of a threatening West and antipathy to religious ‘others’ as damned infidels, including Christians and Jews who are otherwise regarded as co-religionists—as ‘peoples of the Book’. Mutual discontent and antipathy abound. On the one hand, Islamic extremism provokes a reactionary extremism from parts, at least, of the non-Muslim world; on the other hand, Muslim extremism appears often in response to the perception of an aggressive and impositional colonising non-Muslim world. ‘Reactive Co-Radicalization’, I suggest, names this mutual rejection and exclusionary circle currently evident, in particular, with respect to many Muslim and non-Muslim communities. This article discusses reactive co-radicalization as a hermeneutical perspective on religious extremism with particular reference to two European cases.