Topeliaaninen usko : Kirjailija Sakari Topelius uskontokasvattajana

ABSTRACT The author Zacharias Topelius as a religious educator The present study concerns the author Zacharias Topelius (1818-98) as a religious educator. The study´s main questions are as follows: What is the theological and pedagogical content of Topelius books and how is his religious instruction linked with the history of his time. The primary sources are his educational books Naturens bok (The Book of the Nature, 1856), Boken om vårt land (The Book of our Land, 1875) and Evangelium för Barnen (Gospel for Children, 1893), as well as his storybooks Läsning för barn I-VIII (Reading for Children I-VIII, 1865-96). The dissertation concerns the his-tory of religious education. Its primary method is background-based systematic analy-sis. In Topelius children s books the view of God is characterised both as an omnipresent spirit and as Providence, who guides world history according to his plan. In addition to Lutheranism this view is also influenced by Nationalism and Romanticism. The theological content of the books emphasises instruction in Christian life that is natural to normative children s books. Topelius strongly expresses the importance of a personal relationship to God, an idealistic Christian view of one s fellow man and of one s own nation as well as the value of nature conservation. The books of Topelius were some of the first educational works on nature preservation in Finland. The didactic quality of Topelius children s books was high for 19th century Finland. Their main emphasis in terms of educational goals is on civilisation (Bildung), self-awareness, national solidarity and living idealism. The pedagogical argumentation is mostly based on theological, historical, social and rational reasoning. The primary principles in Topelius teaching are Christian nationalism, idealistic harmony and the agrarian bourgeois. Christian nationalism is the main element of Topelius religious education. He considers the fatherland as a God-given project and the taking care of it as a part of holy service. Idealistic harmony is seen as the comprehensive development of one s character in the sense of romantic idealism. The agrarian bourgeois principle combines the Finnish peasant tradition with the values of 19th century modern bourgeois culture. I have named Topelius vision of religious education the Christian national project of civilisation (Bildung). Its main theses are home, religion and fatherland. The author himself strongly believed in this vision and never questioned it despite its national chauvinism and theological inconsistency. The religious ideology represented in Topelius educational works and storybooks was popular among pedagogues during the whole era of the Finnish folk school. It fit per-fectly with the Christian national discourse stemming from 19th century ideological ten-dencies. Due to their appropriate content combined with their practical language and pedagogical methods, the books were popular both at school and in the home for a long period of time. Therefore the books of Topelius aptly symbolise the religious education of their time and manifest their author s pedagogical talent as a national religious educator and as a populariser of Christian nationalism. Topelius books have had a lasting influence on Finnish religiosity. Key words: Topelius, theology, religion, education, nationalism and national project

Paimen vailla hiippakuntaa : Kenttäpiispan viran synty ja vaikutus sotilaspapiston asemaan Suomen puolustusvoimissa ja kirkossa vuosina 1939 - 1944

The main purpose of this research is to shed light on the factors that gave rise to the office of Field Bishop in the years 1939-1944. How did military bishophood affect the status of the head of military pastoral care and military clergy during these years? The main sources of my research are the collections in the Finnish National Archives, and I use a historical-qualitative method. The position of the military clergy was debated within both the Church and the Defence Forces before 1939. At that stage, Church law did not yet recognize the office of the leading military priest, the Field Dean. There had been a motion in 1932 to introduce the office of a military bishop, but the bishops' synod blocked it. The concept of Field Bishop appeared for the first time in 1927 in a Finnish military document, which dealt with pastoral care in the Polish military. The Field Dean in Finland had regularly proposed improvements to the salary of the military clergy before the Winter War. After the Winter War, arguments were made for strengthening the position of the military clergy: these arguments were based on the increased respect shown towards this clergy, especially due to their role in the care of the fallen, which had become their task during the war. Younger members of the military clergy in particular supported the demands to improve their position within the Church and the army. The creation of a Field Bishop was perceived as strengthening the whole military clergy, as the Field Bishop was envisioned as a bishop within the Church and a general within the Defence Forces. During that time the Field Dean was still without any military rank. The idea of a Field Bishop was recommended to Mannerheim in June 1940, after which the Defence Forces lent their support to the cause. The status of the military clergy, in Church law, made it to the agenda of the Church council in January 1941, thanks largely to the younger priests' group influence and Mannerheim's leverage. The bishops opposed the notion of a Field Bishop mostly on theological grounds but were ready to concede that the position the Field Dean in Church law required further defining. The creation of the office of Field Bishop was blocked in the Church law committee report issued close to the beginning of the Continuation War. The onset of that war, however, changed the course of events, as the President of the Republic appointed Field Dean Johannes Björklund as Field Bishop. Speculation has abounded about Mannerheim's role in the appointment, but the truth of the matter is not clear. The title of Field Bishop was used to put pressure on the Church, and, at the same time, Mannerheim could remain detached from the matter. Later, in September 1941, the Church council approved the use of the Field Bishop title to denote the head of military pastoral care in Church law, and Field Bishops were assigned some of the duties formerly pertaining to bishops. Despite all expectations and hopes, the new office of Field Bishop did not affect the status of the military clergy within the Defence Forces, as no ranks were established for them, and their salary did not improve. However the office of the Field Bishop within Army HQ was transformed from a bureau into a department in the summer of 1942. At the beginning of the Continuation War, the Field Bishop was criticized by certain military and Church clergy for favouring Russian Orthodox Christians in Eastern Karelia. Björklund agreed in principle with most of the Lutheran clergy on the necessity of Lutheranizing East Karelia but had to take into account the realities at Army HQ. As well, at the same time the majority of the younger clergy were serving in the army, and there was a lack of parish priests on the home front. Bishop Lehtonen had actually expressed the wish that more priests could have been released from the front to serve in local parishes. In his notes Lehtonen accused Björklund of trying to achieve the position of Field Bishop by all possible means. However, research has revealed a varied group of people behind the creation of the office of Field Bishop, including in particular younger clergy and the Defence Forces.

Religion´s role in Development, Ecology & Climate Change

Islam, Development, Ecology,

Adnominal Person in the Morphological System of Erzya : Adnominaalinen persoona ersän kielen morfologisessa järjestelmässä

This dissertation is a synchronic description of adnominal person in the highly synthetic morphological system of Erzya as attested in extensive Erzya-language written-text corpora consisting of nearly 140 publications with over 4.5 million words and over 285,000 unique lexical items. Insight for this description have been obtained from several source grammars in German, Russian, Erzya, Finnish, Estonian and Hungarian, as well as bounteous discussions in the understanding of the language with native speakers and grammarians 1993 2010. Introductory information includes the discussion of the status of Erzya as a lan- guage, the enumeration of phonemes generally used in the transliteration of texts and an in-depth description of adnominal morphology. The reader is then made aware of typological and Erzya-specifc work in the study of adnominal-type person. Methods of description draw upon the prerequisite information required in the development of a two-level morphological analyzer, as can be obtained in the typological description of allomorphic variation in the target language. Indication of original author or dialect background is considered important in the attestation of linguistic phenomena, such that variation might be plotted for a synchronic description of the language. The phonological description includes the establishment of a 6-vowel, 29-consonant phoneme system for use in the transliteration of annotated texts, i.e. two phonemes more than are generally recognized, and numerous rules governing allophonic variation in the language. Erzya adnominal morphology is demonstrated to have a three-way split in stem types and a three-layer system of non-derivative affixation. The adnominal-affixation layers are broken into (a) declension (the categories of case, number and deictic marking); (b) nominal conjugation (non-verb grammatical and oblique-case items can be conjugated), and (c) clitic marking. Each layer is given statistical detail with regard to concatenability. Finally, individual subsections are dedicated to the matters of: possessive declension compatibility in the distinction of sublexica; genitive and dative-case paradigmatic defectivity in the possessive declension, where it is demonstrated to be parametrically diverse, and secondary declension, a proposed typology modifiers without nouns , as compatible with adnominal person.

Clemens Aleksandrialaisen kristillinen filosofia Paedagogus-teoksessa

Clemens Aleksandrialainen oli sivistynyt varhaiskristillinen kirjoittaja. Tämän tutkielman päälähteenä on hänen Paedagogus-teoksensa, jota analysoimalla vastataan kysymykseen,millainen kristillisen elämän opas se on, ja mitä kirjoittaja opettaa siinä kristillisestä elämästä. Metodina on systemaattinen analyysi. Koska Clemens-tutkimuksessa on usein keskitytty hänen oletettuun pääteokseensa Stromateis, avaa Paedagogus-teoksen opetukseen tutustuminen sekä Clemensin ajattelusta että varhaiskristillisestä elämästä uusia puolia. Kirjoittajan opetusta kristillisestä käytännön elämästä (kr. praksis) on tutkittu hyvin vähän. Clemens on tärkeä varhaisen kirkon opettaja, joka kehitti ratkaisevalla tavalla ihmisen jumalallistumiseen (kr. theosis) liittyvää terminologiaa. Tutkielmassa keskitytään näiden kahden osa-alueen suhteeseen, jossa Clemensin tunneteorialla on keskeinen merkitys.

The Feminist Transformation of Bioethics : An Analysis of Theoretical Perspectives and Practical Applications in Feminist Bioethics

The purpose of this study is to examine how transformation is defining feminist bioethics and to determine the nature of this transformation. Behind the quest for transformation is core feminism and its political implications, namely, that women and other marginalized groups have been given unequal consideration in society and the sciences and that this situation is unacceptable and should be remedied. The goal of the dissertation is to determine how feminist bioethicists integrate the transformation into their respective fields and how they apply the potential of feminism to bioethical theories and practice. On a theoretical level, feminist bioethicists wish to reveal how current ways of knowing are based on inequality. Feminists pay special attention especially to communal and political contexts and to the power relations endorsed by each community. In addition, feminist bioethicists endorse relational ethics, a relational account of the self in which the interconnectedness of persons is important. On the conceptual level, feminist bioethicists work with beliefs, concepts, and practices that give us our world. As an example, I examine how feminist bioethicists have criticized and redefined the concept of autonomy. Feminist bioethicists emphasize relational autonomy, which is based on the conviction that social relationships shape moral identities and values. On the practical level, I discuss stem cell research as a test case for feminist bioethics and its ability to employ its methodologies. Analyzing these perspectives allowed me first, to compare non-feminist and feminist accounts of stem cell ethics and, second, to analyze feminist perspectives on the novel biotechnology. Along with offering a critical evaluation of the stem cell debate, the study shows that sustainable stem cell policies should be grounded on empirical knowledge about how donors perceive stem cell research and the donation process. The study indicates that feminist bioethics should develop the use of empirical bioethics, which takes the nature of ethics seriously: ethical decisions are provisional and open for further consideration. In addition, the study shows that there is another area of development in feminist bioethics: the understanding of (moral) agency. I argue that agency should be understood to mean that actions create desires.

"Ni sit mä tajusin, et on muitakin kuin minä" : Suomenuskoisten sosiaalinen identiteetti

Työ on uskontososiologian tutkimusalaan lukeutuva laadullinen tapaustutkimus, joka perustuu argumentatiiviseen haastatteluaineistoon ja sosiaalisen identiteetin teoriaan. Tutkimuskysymys liittyy sosiaalisen identiteettiin. Miten suomenuskoinen hahmottaa oman yhteisönsä ja sen jäsenyyden? Mitä merkitystä yhteisöllä on suomenuskoiselle? Tutkimuksen aihepiiri on suomalainen uuspakanuus ja sen eräs suuntaus, suomenusko. Työn eräänä tarkoituksena on määritellä suomenuskon käsitettä ja sijoittaa suomenuskoinen suuntaus nykyajan suomalaisen uuspakanuuden kentälle. Hypoteesin mukaan suomenusko on uusiin uskontoihin lukeutuva uuspakanallinen liike. Se kuuluu ásatrún tavoin etnopakanuuden luokkaan, eli kansallisista muinaisperinteistä inspiraationsa ammentaviin suuntauksiin. Suomenuskolle on omalaatuista esikristillisten suomalaisten uskontoperinteiden sekä suomalaisen kansanuskon korostaminen lähteinä. Suomenuskon muut ominaispiirteet vastaavat tyypillistä uuspakanuutta: Luonnon ja perinteiden kunnioitus sekä epädogmaattisuus ja tasavertaisuus ovat keskeisiä arvoja. Työ tehtiin puolistrukturoituna haastattelututkimuksena. Seitsemää suomenuskoista haastateltiin laadullisen asennetutkimuksen menetelmän mukaisesti. Menetelmä on uudehko ja kiinnostava. Se perustuu argumentatiivisen haastatteluaineiston tuottamiseen väittämäkorttien avulla. Analyysissä haastatteluaineistosta paikannetaan asenteita, eli subjektin ilmaisemaa jonkin kohteen arvottamista. Asenteista pyrittiin löytämään ulkoryhmiin kohdistuvia vertailuja ja retorisia erottautumisia. Työn teoreettisena tukirankana on Henri Tajfelin ja John C. Turnerin kehittämä sosiaalisen identiteetin teoria. Teorian mukaan sosiaalista identiteettiä on mahdollista tutkia ainoastaan sosiaalisten ryhmien keskinäisen vertailun asetelmassa. Omia sisäryhmiä vertaillaan aina ulkoryhmiin siten, että oma ryhmä näyttäytyy voittajana. Tämä takaa yksilölle myönteisen omanarvontunnon. Karmela Liebkindin mukaan vähemmistöryhmät vertailevat itseään valtakulttuurin enemmistöryhmiin. Heikki Pesosen ja Elina Huhdan mukaan vähemmistöuskonnot pyrkivät oikeuttamaan omaa uskontoaan tekemällä omalle ryhmälle suotuisia vertailuja. Tutkimuksessa havaittiin haastateltavien tekemiä retorisia erottautumisia ulkoryhmistä sekä heidän ilmaisemiaan asenteita, jotka liittyvät suomenuskoisten sisäryhmän dynamiikkaan. Tulosten perusteella haastatellut suomenuskoiset erottautuvat ryhmänä muusta uuspakanuudesta ja vielä selvemmin New Agesta ja satanismista, jotka eivät ole uuspakanuutta. Lisäksi haastateltavat korostavat eroa dogmaattisiin valtauskontoihin, varsinkin evankelis-luterilaisen valtionkirkon enemmistöryhmään. Suomenuskoisten yhteisöön liittymisen prosessin havaittiin muistuttavan sosiaalista itsekategorisointia yhteisön jäsenyydessä ratkaiseva tekijä on oman jäsenyyden tajuaminen itse. Teorian mukaan tämä johtaa sosiaalisen identiteetin muodostumiseen ja siten ryhmäkäyttäytymiseen. Haastateltavilla oli havaittavissa vahva sosiaalinen identiteetti. Uuspakanuuden kenttään suhteutettuna se oli poikkeuksellisen yhtenäinen. Lisäksi selvisi, että suomenuskoiset suunnittelevat uskonnolliseksi yhdyskunnaksi rekisteröitymistä.

Avoimesti sitoutuneena : Lähetystyö kristillisessä kasvatuksessa ja vapaaehtoistyössä

In this study the junction of Christian mission, Christian education and voluntary work are examined in the Christian student voluntary association Opiskelijain Lähetysliitto (OL), which is the Finnish successor to the Student Volunteer Movement. The main subjects are the structure and content of the mission education as one aspect of Lutheran education and the reasons for expressing the mission interest through voluntary work. The research questions are as follows: What kind of organization has the OL been? What has mission education been like in the OL? Why have the former chairpersons participated in the OL? How have purposiveness and intentionality arisen among the former chairpersons? The study is empirical despite having a historical and retrospective view, since the OL is explored during the period 1972 2000. The data consists of the OL s annual reports, membership applications (N=629) and interviews of all 25 former chairmen. Data is analysed by qualitative and quantitative content analysis in a partly inductive and partly deductive manner. The pedagogical framework arises from situational learning theory (Lave - Wenger 1991), which was complemented with the criteria for meaningful learning (Jonassen 1995), the octagon model of volunteer motivation (Yeung 2004) and the definitions of intentionality and purposiveness in the theory of teachers pedagogical thinking (Kansanen et al. 2000). The analysis of the archive data showed that the activities of the OL are reminiscent of those of the missions of the Finnish Evangelical Lutheran Church congregations. The biggest difference was that all OL participants were young adults, the age group that is the greatest challenge to the Church. The OL is therefore an interesting context in which to explore mission education and mission interest. The key result of the study was the forming of a model of mission educa-tion. The model has three educational components: values, goals and methods. The gist of the model is formed by the goals. The main goal is the arousing and strengthening of mission interest which has emotional, cognitive and practical aspects. The subgoals create the horizontal vertical and inward outward dimensions of the model, which are the metalevels of mission education. The subgoals reveal that societal and religious education may embody a missionary dimension when they are understood as missionary training. Further, a distinction between mission education and missionary training was observed. The former emphasizes the main goal of the model and the latter underlines the subgoals. Based on the vertical dimension of the model the study suggests that the definition of religious competence needs to be complemented with missional competence. Reasons for participating in the OL were found to be diverse as noted in other studies on volunteering and motivating factors, and were typical to young people such as the importance of social relations. The study created new motivational themes that occurred in the middle of the continuity newness and the distance proximity dimensions, which were not found in Yeung s research. Mission interest as voluntary work appeared as oriented towards one s own spirituality or towards the social community. On the other hand, mission interest was manifested as intentional education in order to either improve the community or to promote the Christian mission. In the latter case the mission was seen as a purpose in life and as a future profession. Keywords: mission, Christian education, voluntary work, mission education, mission interest, stu-dent movement

Electronic Document Management in Construction – Research Issue and Results

Electronic document management (EDM) technology has the potential to enhance the information management in construction projects considerably, without radical changes to current practice. Over the past fifteen years this topic has been overshadowed by building product modelling in the construction IT research world, but at present EDM is quickly being introduced in practice, in particular in bigger projects. Often this is done in the form of third party services available over the World Wide Web. In the paper, a typology of research questions and methods is presented, which can be used to position the individual research efforts which are surveyed in the paper. Questions dealt with include: What features should EMD systems have? How much are they used? Are there benefits from use and how should these be measured? What are the barriers to wide-spread adoption? Which technical questions need to be solved? Is there scope for standardisation? How will the market for such systems evolve?

Varities of National Metonymy in Media Accounts of International Mergers and Acquisitions

International mergers and acquisitions (M&As) often invoke national identification and national cultural differences. We argue that metonymy is a central linguistic resource through which national cultural identities and differences are reproduced in media accounts of international M&As. In this paper, we focus on two revealing cases: the acquisition of American IBM Personal Computer Division (PCD) by the Chinese company Lenovo and the acquisition of American Anheuser-Busch (A-B) by the Belgian-Brazilian company InBev. First, we identify the forms, functions and frequencies of national metonymy in media accounts of these cases. We present a typology that classifies varieties of national metonymy in international M&As. Second, we demonstrate how these metonyms combine with metaphor to generate evocative imagery, engaging wit, and subversive irony. Our findings show that national metonymy contributes to the construction of emotive frames, stereotypes, ideological differences, and threats. Combinations of national metonymy with metaphor also provide powerful means to construct cultural differences. However, combinations of metonymy with wit and irony enable the play on meanings that overturns and resists national and cultural stereotypes. This is the first study to unpack the deployment of metonymy in accounts of international M&As. In doing so, it also opens up new avenues for research into international management and the analysis of tropes in management and organization.

The Proto-Lucianic Problem in 1 Samuel

The Lucianic text of the Septuagint of the Historical Books witnessed primarily by the manuscript group L (19, 82, 93, 108, and 127) consists of at least two strata: the recensional elements, which date back to about 300 C.E., and the substratum under these recensional elements, the proto-Lucianic text. Some distinctive readings in L seem to be supported by witnesses that antedate the supposed time of the recension. These witnesses include the biblical quotations of Josephus, Hippolytus, Irenaeus, Tertullian, and Cyprian, and the Old Latin translation of the Septuagint. It has also been posited that some Lucianic readings might go back to Hebrew readings that are not found in the Masoretic text but appear in the Qumran biblical texts. This phenomenon constitutes the proto-Lucianic problem. In chapter 1 the proto-Lucianic problem and its research history are introduced. Josephus references to 1 Samuel are analyzed in chapter 2. His agreements with L are few and are mostly only apparent or, at best, coincidental. In chapters 3 6 the quotations by four early Church Fathers are analyzed. Hippolytus Septuagint text is extremely hard to establish since his quotations from 1 Samuel have only been preserved in Armenian and Georgian translations. Most of the suggested agreements between Hippolytus and L are only apparent or coincidental. Irenaeus is the most trustworthy textual witness of the four early Church Fathers. His quotations from 1 Samuel agree with L several times against codex Vaticanus (B) and all or most of the other witnesses in preserving the original text. Tertullian and Cyprian agree with L in attesting some Hebraizing approximations that do not seem to be of Hexaplaric origin. The question is more likely of early Hebraizing readings of the same tradition as the kaige recension. In chapter 7 it is noted that Origen, although a pre-Lucianic Father, does not qualify as a proto-Lucianic witness. General observations about the Old Latin witnesses as well as an analysis of the manuscript La115 are given in chapter 8. In chapter 9 the theory of the proto-Lucianic recension is discussed. In order to demonstrate the existence of the proto-Lucianic recension one should find instances of indisputable agreement between the Qumran biblical manuscripts and L in readings that are secondary in Greek. No such case can be found in the Qumran material in 1 Samuel. In the text-historical conclusions (chapter 10) it is noted that of all the suggested proto-Lucianic agreements in 1 Samuel (about 75 plus 70 in La115) more than half are only apparent or, at best, coincidental. Of the indisputable agreements, however, 26 are agreements in the original reading. In about 20 instances the agreement is in a secondary reading. These agreements are early variants; mostly minor changes that happen all the time in the course of transmission. Four of the agreements, however, are in a pre-Hexaplaric Hebraizing approximation that has found its way independently into the pre-Lucianic witnesses and the Lucianic recension. The study aims at demonstrating the value of the Lucianic text as a textual witness: under the recensional layer(s) there is an ancient text that preserves very old, even original readings which have not been preserved in B and most of the other witnesses. The study also confirms the value of the early Church Fathers as textual witnesses.

Moral Professionalism in Interaction : Educators' Relational Moral Voices in Urban Schools

The aim of this study was to investigate educators relational moral voices in urban schools and to listen to what they told about moral professionalism and moral practices in challenging urban schools. Their relational moral voices were investigated through the following three questions: 1. What are the educators moral voices in relation to themselves and other people? 2. What are the educators moral voices in relation to their work and society? 3. What kind of interaction process lies between the educators moral voices and the urban school context? The research data of this study were gathered in four urban schools in Jyväskylä and Helsinki. The research schools were chosen for this study according to the criteria of the international Socrates Comenius project called Leading Schools Successfully in Challenging Urban Context: Strategies for Improvement. This study formed part of this project, which investigated successful urban schools as challenging learning environments in nine European countries and explored the principals success in leadership in particular. The data, which included 37 narratively constructed interviews with four principals and key informants selected by the principals, were gathered in interviews conducted in 2006. In other words, the data comprised three interviews with each of four principals, and interviews with two teachers, two parents, and two pupils from each school. In addition, the school deacon from one school was also interviewed. Furthermore, part of the data from one of the research schools included a medium report of the school deacon s work. This study combined the case study method, the narrative approach and the critical incident technique as the methodological framework. In addition, all of these methods served as practical tools for both analyzing and reporting the data. The educators' narrations and the results of the study appear in the original articles (Hanhimäki & Tirri 2008; Hanhimäki 2008b; Hanhimäki & Tirri 2009; Hanhimäki 2008a). The educators moral voices in relation to themselves and other people emerged through the main themes of moral leadership, the development and evaluation process, moral sensitivity, gender, values, and student well-being. The educators moral voices in relation to their work and society emerged through the main themes of multiprofessional cooperation, families and parental involvement, and moral school culture. The idea of moral interaction connected moral professionalism and the methodological combination of this study, which together emphasized social interaction and the creation of understanding and meaning in this interaction. The main point of this study was to state that the educators moral voices emerged in the interaction between the educators themselves and the urban school context. In this interaction, the educators moral professionalism was constructed and shaped in relation to themselves, other people, their work and society. The loudest relational moral voices heard through the main themes were those of caring, cooperation, respect, commitment, and professionalism. When the results were compared to the codes of ethics which guided these educators moral professional work, the ethical principles and values of the codes were clearly visible in their moral practices. The loudest message from the educators narration could be summarized in the words caring, respect and cooperation: at its best, there is just a human being and a human being with caring, respect and cooperation between them. The results of this study emphasize the need for practical approaches such as case studies and the narrative approach in teacher education to encourage educators to become moral professionals capable of meeting the needs of people of varied backgrounds. In addition, opportunities for moral, religious and spiritual education should be noticed and utilized in the plural interaction of urban schools when nurturing pupils and creating a moral school culture. Furthermore, multiprofessional cooperation and parents as the school s primary cooperation partner are needed to carry out the shared duty of moral education in urban schools. Keywords: moral professionalism, educator, relational moral voice, interaction, urban school

Pojan syntymä sielussa ja läpimurtautuminen jumaluuteen : Mestari Eckhartin käsitys jumalallisesta ykseydestä

Tämän tutkielman tarkoituksena on tutkia mestari Eckhartin (1260 1327) ykseyden mystiikkaa. Tutkimuskysymyksiä on kaksi: (1) Miten Eckhart kuvaa käsitystään unio mysticasta? Tarkastelen kysymystä Eckhart-tutkimuksen piirissä tehdyn jaottelun mukaan, jossa unio ymmärretään joko Pojan syntymänä sielussa (saks. Geburt) ja läpimurtautumisena (saks. Durchbruch) tun-temattomaan jumaluuteen (saks. Gotheit/Gottheit). Toinen tutkimuskysymykseni on jatkumoa edelliselle ja kuuluu: (2) Millainen on Jumalan ja jumaluuden välinen suhde Eckhartin ajattelussa: vallitseeko kolmiyhteisen Jumalan ja tuntemattoman jumaluuden välillä jonkinlaista ontologista hierarkiaa? Tutkielman päälähteenä on Eckhartin saksankieliset saarnat, sillä niiden uskalias kielenkäyttö on antanut aiheen tulkita Jumalan ja jumaluuden, syntymän ja läpimurtautumisen välisen suhteen hierarkkisesti. Käytän latinankielisiä saarnoja ja Eckhartin muuta tuotantoa analyysin tukena. Metodini on systemaattinen analyysi, johon kuuluva argumentaation analyysi on edellytys oikeelliselle Eckhart-tulkinnalle. Luvussa 2 tarkastelen Eckhartin elämänvaiheita sekä hänen aatehistoriallista ja teologista viitekehystään, joka vastaa osaltaan tutkimuskysymykseen osoittaen Eckhartiin vaikuttaneen teologis-filosofisen ja sosiaalisen perinnön. Luvussa 3 analysoidaan Eckhartin syntymä-mystiikkaa virtaamisen metafysiikan, Jumalan kuvan ja jumalallisen kuolemisen tematiikkojen kautta. Luku vastaa tutkimuskysymykseen selittämällä, mitä Poika, syntymä ja kolmiyhteinen Jumala Eckhartin olemusmystiikassa merkitsevät ja millainen on syntymämystiikkaan liittyvä, juuriltaan uusplatonistinen maailmankuva. Luku 4 käsittelee läpimurtautumisen mystiikkaa, jossa paneudutaan jumaluuden, erottautumisen ja läpimurtautumisen käsitteisiin Eckhartin keskeisten saarnojen kautta. Luvussa 5 vastataan tutkimuskysymyksiin päälukujen pohjalta. Tutkielmassa todetaan, että Eckhartin mukaan kolmiyhteisen Jumalan ja salatun jumaluuden, syntymän ja läpimurtautumisen välillä ei vallitse hierarkkista asetelmaa. Kolmiyhteisen Jumalan ja tuntemattoman jumaluuden olemus merkitsevät Eckhartille samaa jumalallista ymmärrystä, ykseyttä ja ei-mikyyttä . Eckhartin mystiikanteologian perustuu siihen, että Jumalan olemus ensisijaisesti ymmärrys, jota Jumalan sisäinen ja ulkoinen toiminta manifestoi. Tutkielmassa todetaan, että läpimurtautuminen ja syntymä perustuvat käsitykselle ymmärryksen ykseyttävästä aktista. Sielun reditus jumalalliseen ykseyteen on yhtyminen ymmärrys-olemuksen kanssa, jota läpimurtautuminen ja syntymä symboloivat. Mikäli syntymää ja läpimurtautumista tarkastellaan tästä näkökulmasta, ne merkitsevät yhtä ja samaa unio mysticaa. Kaiken kaikkiaan Eckhartin ykseyden mystiikka on ei-dualistista dialektista filosofiaa, jossa ei ole osoitettavissa menneen tai tulevan, alemman tai ylemmän, Jumalan tai jumaluuden, yhden tai kolmen, sisäisen tai ulkoisen tai paradoksaalisesti edes ykseyden ja moneuden välistä dualismia.

Vanhurskautta, oikeutta vai uskollisuutta? : ṣdq -sanue vuoden 1992 Kirkkoraamatun Psalmien kirjassa

Righteousness, justice or faithfulness? The Hebrew Root ṣdq in the Psalter of the Finnish Church Bible of 1992 This study attempts to answer three questions. Firstly, what do the derivates of the root ṣdq mean in the Hebrew Psalter? Secondly, with which equivalents are these Hebrew words translated in the Psalter of the Finnish Church Bible of 1992 and why? And thirdly, how is the translation of the root ṣdq in the Psalter placed in comparison with the translations of the root ṣdq in certain ancient and modern Bible translations? The root ṣdq has a very wide semantic field in Biblical Hebrew. The basic meaning of the root ṣdq is ‘right’ or ‘to be in the right’. The traditional English equivalent of the root ṣdq is righteousness. In many European languages the equivalent of the root ṣdq has some connection with the word ‘right’, but this is not the case in Finnish. The Finnish word vanhurskaus has been present since the first Finnish Bible translation by Mikael Agricola in 1548. However, this word has nothing to do with the Finnish word for ‘right’. The word vanhurskaus has become a very specific religious and theological word in Finnish, and it can be a word that is not obvious or at all understandable even to a native Finnish speaker. In the Psalter of the earlier Finnish Church Bible of 1938 almost every derivate of the root ṣdq (132/139) was translated as vanhurskaus. In the Psalter of the Finnish Church Bible of 1992 less than half of these derivates (67/139) are translated as that. Translators have used 20 different equivalents of the Hebrew derivates of the root ṣdq. But this type of translation also has its own problems. The most disputed is the fact that in it the Bible reader finds no connections between many Bible verses that have obvious connections with each other in the Hebrew Bible. For example, in verse Ps. 118, 15 one finds a Finnish word for ‘saved’ and in verse Ps. 142, 8 one finds another Finnish word for ‘friends’, while in the Hebrew Bible the same word is used in both verses, ṣaddîqīm. My study will prove that it is very challenging to compare or fit together the semantics of these two quite different languages. The theoretical framework for the study consists of biblical semantic theories and Bible translation theories. Keywords: religious language, Bible translations, Book of Psalms.