Suchergebnisse

Wortwörtliche politische Auslegung der Bibel für die Politik von heute. ; Word for word interpretation of bible for politics today.

In der Dissertation geht's um eine kritische Untersuchung der in der 1960er Jahren entstandenen Theologie in Revolution auf Kuba aus dem Dialog mit der Politischen Theologie von Metz, besonders mit der Kategorie"gefährliche Erinnerung". In der Arbeit werden auch zwei Thesen formuliert und erarbeitet, die sich aus der Voraussetzungen einer von Metz in den letzten Jahrzehnten entwickelten Memoria Passionis zusammensetzt. ; In the thesis, it's about a critical study on the theology revolution, which was developed in Cuba in the 1960s. This critical study is based on the dialogue with the political theology of Metz, especially with the category "dangerous memory". In the dissertation are formulated and developed two theses from the Memoria Passionis by Metz.

Presented at the Iserlohn Theological Conference on the Lordship of Christ Over Church and State, Basel, July 2-Aug. 1, 1957, revised 1965. For a revised English version, see "Discipleship as Political Responsibilty."

Discussion about the presentation with Yoder, Wolf, and Peachey following the presentation of their papers at the 1957 Puidoux Series of Theological Conferences on the Lordship of Christ Over Church and State in Iserlohn. Follows Yoder's paper "Nachfolge als Gestalt der politischen Verantwortung im Neuen Testament."

Discussion about the presentation with Yoder following the presentation of his paper "Karl Barth und christlicher Pazifismus" at the 1957 Puidoux Series of Theological Conferences on the Lordship of Christ Over Church and State in Iserlohn.

In focusing on Jacques Rancière and Walter Benjamin, the main concern of this essay is to outline an alternative concept of the historical sub­ject. As I assume, subjectivity primarily forms itself in being oriented to that which is incommensurable, namely, the radical positivity of being itself. First, I show that Rancière's concept of 'equality' can be read in terms of this basic formative movement. Equality enables political claims and, accordingly, poli­tical subjecti cation while, ultimately, remaining irredeemable. Yet, I do not agree with the aporetic character of equality in Rancière, which, in my view, creates a perpetuation of injustice. In order to overcome it, I draw on Benjamin and demonstrate that, in implicitly referring to redemption, the irredeemable has a positive content. In a relative way, it can be restored when­ ever the remembrance of past suffering is incorporated into new claims of justice. Historical subjects originate in this merging of present and past. ; In focusing on Jacques Rancière and Walter Benjamin, the main concern of this essay is to outline an alternative concept of the historical sub­ject. As I assume, subjectivity primarily forms itself in being oriented to that which is incommensurable, namely, the radical positivity of being itself. First, I show that Rancière's concept of 'equality' can be read in terms of this basic formative movement. Equality enables political claims and, accordingly, poli­tical subjecti cation while, ultimately, remaining irredeemable. Yet, I do not agree with the aporetic character of equality in Rancière, which, in my view, creates a perpetuation of injustice. In order to overcome it, I draw on Benjamin and demonstrate that, in implicitly referring to redemption, the irredeemable has a positive content. In a relative way, it can be restored when­ ever the remembrance of past suffering is incorporated into new claims of justice. Historical subjects originate in this merging of present and past.

hrsg. von Jacob Taubes ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- 85.1327-1

Die Auseinandersetzung zwischen Erik Peterson und Carl Schmitt über die Möglichkeit einer "Politischen Theologie" erfährt nach wie vor viel Aufmerksamkeit. Der Beitrag analysiert ein Segment dieser Auseinandersetzung, das bisher wenig beachtet wurde: die Sicht der beiden Gelehrten auf das christliche Martyrium. Die unterschiedlichen Perspektiven des Theologen und des Juristen auf das gewaltlose Lebensopfer für den Glauben werden dargestellt und im jeweiligen Werk verortet. Diskussionswürdig ist die jüngst aufgestellte These, Schmitt verteidige mit seiner sich auf Thomas Hobbes berufenden Ablehnung des Martyriums Errungenschaften moderner Staatlichkeit, während Petersons Martyriologie ein theokratisches Gefälle aufweise. Schmitts Politische Theologie II legt dagegen nahe, dass auch der späte Schmitt sich nicht von einer totalitären Logik des Politischen gelöst hat, die darum für das christliche Martyrium und letztlich ein bekenntnisgebundenes Christentum keinen Platz hat.The controversy between Erik Peterson and Carl Schmitt about the meaning of a "Political Theology" attracts as much attention as ever. The article analyzes a somewhat neglected part of this controversy: the Christian martyrdom. The different perspectives held by the theologian and the legal scholar on the nonviolent self-sacrifice of Christian believers are reviewed and placed in the context of their respective thought. The recent proposal that Schmitt's rejection of the martyrdom (based on Thomas Hobbes' Leviathan) is a legitimate defense of the religious neutrality of the modern state, while Peterson's apocalyptic theology fails to acknowledge this very neutrality, is indeed highly questionable. Instead, Schmitt's Political Theology II shows that even the late Schmitt remained committed to a totalitarian account of the political that leaves no room for martyrdom and for Christianity based on normative convictions.

Michaela Rissing ; Thilo Rissing ; Inhaltsverzeichnis ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- PVA 2009.3322

This essay deals with the question which kind of fear it is that terror plays with, or which kind of fear terror tries to generate. First of all, the classically philosophical distinction of "Angst" and "Furcht" in Heidegger and Kierkegaard is surveyed in order to, then, in distinction from these forms of fear and following Hobbes, identify the specifically political form of fear, namely that of terror. In the foreground of this identification stand the residues of political theology which nourish political terror.

Through a textual and contextual analysis of Martin Buber's scholarly disquisition, Königtum Gottes (1932), the article focuses on his critique of political Messianism. This critique is addressed to his friends who participated in the Bavarian Revolution of 1918/19, the political theology of Friedrich Gogarten and Carl Schmitt, and given trends in Zionism. This article discusses the affinities of Buber's critique of political Messianism with that of Max Weber who like Buber called for a political and ethical re-valorization of the everyday. This call is contrasted with Walter Benjamin's political Messianism, whose dialectic in effect endorses a similar ethos.

Pluralistyczna teologia religii jest dziś słusznie postrzegana jako jedno z największych zagrożeń chrześcijaństwa. W sposób szczególny dotyczy to chrystologii. O wiele rzadziej dostrzega się zagrożenie, jakim dla chrześcijańskiej wiary w Trójcę Świętą jest pluralistyczna teologia religii. Wielu uczonych uznaje pluralistyczną teologię religii za dalszy etap nowożytnej walki przeciwko chrześcijaństwu i Kościołowi. Niemałą rolę odgrywa tu narastające rozprzestrzenianie się w Europie religii dalekowschodnich. Pluralistyczna teologia religii nawiązuje do podstawowych idei buddyzmu, próbując stworzyć uniwersalną religię światową. Pluralistyczna teologia religii traktuje z sympatią wszystkie religie świata – za wyjątkiem chrześcijaństwa. To pod jego adresem są kierowane apele o tolerancję i dostosowanie się do innych religii kosztem rezygnacji z własnej tożsamości. Pluralistyczna teologia religii relatywizuje Osobę Jezusa Chrystusa, podważając jedyność wcielenia Boga. Jezus z Nazaretu był jedynie wybitnym człowiekiem, stojącym blisko Rzeczywistości samej w sobie (Bóg). Skoro Jezus Chrystus nie był ontycznym Synem Bożym, to zostaje tym samym podważona nauka o Trójcy Świętej. Przedstawiciele pluralistycznej teologii religii odrzucają ideę osobowego Boga, uderzając tym samym we wszystkie religie monoteistyczne. Bóg to, ich zdaniem, nieosiągalna dla ludzkiego umysłu rzeczywistość, której nie jest w stanie przybliżyć żadne objawienie. Poszczególne religie są jedynie etapami poszukiwania ostatecznej Rzeczywistości samej w sobie. Ojciec, Syn i Duch to nic więcej, jak tylko projekcja ludzkich tęsknot i religijnych poszukiwań. Wobec takich twierdzeń teologia chrześcijańska nie może milczeć. Należy przypomnieć rozwój wiary w Trójjedynego Boga w życiu Kościoła. Jest to teoretycznonaukowa dymensja problemu. Ma on także znaczenie praktyczno-egzystencjalne. O ile jeszcze Immanuel Kant twierdził, że dogmat o Trójcy Świętej nie ma żadnego praktycznego znaczenia, o tyle współczesna refleksja teologiczna ukazuje zupełnie inne oblicze tego problemu. Teologia komunionalna pojmuje misterium Trójcy Świętej jako wydarzenie nieustannej komunikacji, w której Ojciec całkowicie wydaje siebie Synowi, a razem tchną Ducha Świętego. U początku wszelkiej rzeczywistości stoi więc tajemnica pojednanej w jedności wielości. Misterium Trójcy Świętej ma znaczenie tak do wewnątrz (życie Kościoła), jak i na zewnątrz (życie świeckiej wspólnoty polityczno-gospodarczej). Zwłaszcza to drugie znaczenie ma szczególną wymowę w dzisiejszych czasach. Jest to teologiczno-moralna płaszczyzna refleksji, pokazująca, że nie należy obawiać się wielości i różności, a traktować je jako szansę. W dobie narastających nowych konfliktów i podziałów oraz odnawiania się dawnych uraz okazuje się, że apele przedstawicieli pluralistycznej teologii religii są fałszywe i mają na celu podważenie zasad chrześcijaństwa, natomiast teologia chrześcijańska ma do zaoferowania współczesnym społeczeństwom interesujące propozycje, możliwe do przyjęcia nie tylko przez ludzi wierzących. ; Nowadays pluralistic theology of religion is rightly regarded as one of the greatest threats to Christianity. It specifically concerns Christology. A threat to the Christian belief in the Trinity, which is created by pluralistic theology of religion, is seen more rarely. Many scholars consider pluralistic theology of religion as a further step of the modern fight against Christianity and the Church. The increasing spread of religions of the Far East plays a significant role. Pluralistic theology of religion refers to the basic ideas of Buddhism, trying to create a universal religion of the world. Pluralist theology of religion treats every religion of the world with affection- with the exception of Christianity. It is Christianity that is supposed to be tolerant and to adapt to other religions by means of losing its own identity. Pluralistic theology of religion relativizes the Person of Jesus Christ, undermining the uniqueness of the incarnation of God. Jesus of Nazareth was only a prominent man standing near Reality itself (God). Since Jesus Christ was not an ontological Son of God, the doctrine of the Trinity is being undermined. Representatives of pluralistic theology of religion reject the idea of a personal God, at the same time hitting in all monotheistic religions. From their point of view, God is for the human mind unattainable reality which no revelation is able to bring. Various religions are only stages of searching for the final Reality itself. Father, Son and Spirit are nothing more than a projection of human yearnings and religious pursuits. Faced with such claims, Christian theology cannot remain silent. One should be reminded of development of faith in the Triune God in the life of the Church. This is a theoretical- scientific dimension of the problem. It also has its practical and existential meaning. Although Immanuel Kant claimed that the doctrine of the Trinity has no practical importance, contemporary theological reflection presents a new aspect of this problem. Communio- theology comprehends the mystery of the Trinity as an event of constant communication in which Father gives Himself to the Son and so they create the Holy Spirit. The mystery of diversity reconciled in the unity stands at the beginning of every reality. The mystery of the Holy Trinity has its significance not only inside (life of the Church) but also outside (life of the secular, political and economic community). Nowadays the latter has a special meaning in particular. It is a theological and moral surface of the reflection, showing that one should not be afraid of multiplicity and diversity but treat them as an opportunity. In the era of new conflicts and divisions that are increasing and the renewal of the old traumas, it turns out that appeals of the representatives of pluralist theology of religion are fake and are supposed to challenge the principles of Christianity, whereas Christian theology offers modern societies interesting proposals acceptable not only for those who believe.

Vor 20 Jahren veröffentlichte die Russische Orthodoxe Kirche mit ihren "Grundlagen der Sozialkonzeption" zum ersten Mal in der Geschichte der Orthodoxie ein sozialethisches Grundlagendokument. Die ökumenischen und innerorthodoxen Erwartungen an die Weiterentwicklung der dort gelegten Ansätze einer theologischen Auseinandersetzung mit der modernen Gesellschaft waren hoch. Der Artikel argumentiert, dass – wie bereits zwei Mal in der russischen Geschichte des 20. Jahrhunderts – die gesellschaftspolitischen Umstände eine Weiterentwicklung der Sozialethik vorerst verhinderten. Die in der Geschichte der ROK dominante Orientierung am Staat und Ausrichtung auf das sittliche Leben des Individuums führt zu einem Ausblenden der seit 1990 entstandenen Zivilgesellschaft. Diese Tendenz wird von der aktuellen Politik der Unterdrückung der Zivilgesellschaft verstärkt, allerdings zeigen die Situation in der Ukraine und eine neu entstehenden "politischen Theologie", dass die russisch-orthodoxe Theologie potentiell über andere Handlungsoptionen verfügt. ; Twenty years ago, the Russian Orthodox Church published its "Foundations of a Social Concept" and thus for the first time in the history of Orthodoxy offered a basic socio-ethical document. The ecumenical and Orthodox expectations of the further development of the theological approaches to modern society were high. This paper argues that, as has been the case twice in Russian history in the 20th century, socio-political circumstances prevented further development of social ethics for the time being. The historically dominant focus towards the state and orientation towards the moral life of the individual leads to a disregard of the civil society that has emerged between state and private since 1990. This tendency is reinforced by the current state policy of oppression of civil society. However, the situation in Ukraine and the emergence of "political theology" proof, that Russian Orthodox theology potentially has other options for action.

Die Studie untersucht die Rolle der katholischen Kirche als politischer Akteur auf der Basis ihres Engagements für undokumentierte MigrantInnen in den Vereinigten Staaten und Deutschland. Der Fokus liegt dabei auf dem Professionswissen und dem Selbstverständnis der KirchenmitarbeiterInnen, die regelmäßig die Position der Kirche zu den Themen Einwanderungsrecht und Einwanderungsreform gegenüber politischen EntscheidungsträgerInnen, Kirchenmitgliedern und der breiten Öffentlichkeit kommunizieren. Die Studie greift dabei auf ExpertInneninterviews und teilnehmende Beobachtung zurück und verknüpft die qualitativen Daten mit einer spezifisch theologischen Perspektive. ; The study examines the role of the Catholic church as a political actor on the basis of its engagement for undocumented immigrants in the United States and Germany. Its primary focus is the professional knowledge and self-conception of church employees who frequently communicate the Catholic position on immigration law and immigration reform towards lawmakers, church members, and the general public. The study employs elite interviewing as well as participant observation and merges these with a specifically theological perspective on qualitative data.

Vignettes of Constantinople are on four world maps of the Beatus of Liébana (c. 730- 798): 1) the Beatus map of Saint-Sever (Paris, Bibliothèque Nationale, Ms. Lat. 8878, fol. 45bisv-45terr), 2) the Beatus map of Osma (Burgo de Osma, Archivo de la Catedral, Cod. 1, fol. 34v-35r), 3) the Beatus map of Navarra (Paris, Bibliothèque Nationale, Nouv. acq. lat. 1366, fol. 24v-25r.), and 4) the Beatus map of Arroyo (Paris, Bibliothèque Nationale, Nouv. acq. lat. 2290, fol. 13v-14r). These vignettes are with the period of origin of each map closely connected. In other words, geography, history and political theology are here intimately linked. The vignettes analyzed of the word maps of Beatus illustrate changes in the approach to the question of the role and significance of Constantinople in the eyes of the Latins in the period from 1050 to 1250. These vignettes were certain schemes, that were designed especially for the people of that time and were understood by them. The vignettes were not a universal system, so every mapmaker adorned them with labels in order to avoid ambiguities in the identification of the respective cities. These vignettes were, however, understandable in the context of a specific map, when the map was ana­lyzed against the then geopolitical and theological background. In consequence of this the vignettes of Constantinople on four world maps of the Beatus of Liébana appears as a particular image of the relations between the Latins and the Greeks. ; Vignettes of Constantinople are on four world maps of the Beatus of Liébana (c. 730- 798): 1) the Beatus map of Saint-Sever (Paris, Bibliothèque Nationale, Ms. Lat. 8878, fol. 45bisv-45terr), 2) the Beatus map of Osma (Burgo de Osma, Archivo de la Catedral, Cod. 1, fol. 34v-35r), 3) the Beatus map of Navarra (Paris, Bibliothèque Nationale, Nouv. acq. lat. 1366, fol. 24v-25r.), and 4) the Beatus map of Arroyo (Paris, Bibliothèque Nationale, Nouv. acq. lat. 2290, fol. 13v-14r). These vignettes are with the period of origin of each map closely connected. In other words, geography, history and political theology are here intimately linked. The vignettes analyzed of the word maps of Beatus illustrate changes in the approach to the question of the role and significance of Constantinople in the eyes of the Latins in the period from 1050 to 1250. These vignettes were certain schemes, that were designed especially for the people of that time and were understood by them. The vignettes were not a universal system, so every mapmaker adorned them with labels in order to avoid ambiguities in the identification of the respective cities. These vignettes were, however, understandable in the context of a specific map, when the map was ana­lyzed against the then geopolitical and theological background. In consequence of this the vignettes of Constantinople on four world maps of the Beatus of Liébana appears as a particular image of the relations between the Latins and the Greeks.