Suchergebnisse

Ein universaler Religionsbegriff kann gerechtfertigt werden, wenn er handlungstheoretisch gefasst wird. Religion sollte nicht funktional als sozialer Effekt, sondern inhaltlich als ein System sinnhaften Handelns verstanden werden. Religion als System sinnhafter Praktiken sollte unterschieden werden von den Begriffen der religiösen Tradition auf der einen und Religiosität auf der anderen Seite. Der handlungsorientierte Religionsbegriff erlaubt es, die Trennung zwischen religiöser Innen- und Außenperspektive zu überwinden. Die stabilste Quelle zur Eruierung des Sinns religiöser Praktiken stellen interventionistische Praktiken dar, die wiederum auf Liturgien zurückgeführt werden können. Alle Religionen versprechen, Unheil abzuwehren, Krisen zu bewältigen und Heil zu stiften. Religion ist kein notwendiger Bestandteil von Gesellschaft und wird dennoch auch in Zukunft nicht verschwinden. Das Studium religiöser Praktiken eröffnet einen Zugang zum Verständnis sozialer Befindlichkeiten. (ICE2)

Dutch summary: Marin Terpstra houdt een pleidooi voor het opnieuw doordenken van het verband tussen politiek en religie. Aansluitend bij het werk van denkers als Hobbes, Spinoza en Schmitt, maar ook bij de verschillende religieuze tradities die Nederland rijk is, werpt hij een verhelderend licht op de huidige situatie en cultuur. Belangrijk is steeds de vraag wat de politiek van de religie kan leren. De moderne staat zou meer naar de kerken moeten kijken om theatraler te worden, weer een cultus te zijn

This dissertation attempts to investigate the presence, function, and meaning of the idea of sacrificial substitution in the Hebrew cultus. The interpretation of the OT sacrifices in terms of sacrificial substitution has been questioned and rejected by a great number of scholars. They have argued that such an understanding cannot be supported by the biblical text or by ancient Near Eastern religious practices. In this study the ancient Near Eastern texts are first investigated in order to highlight to what degree and where the essential elements of the idea of substitution are present in them. We discuss next the cultic legislation found mainly in the book of Leviticus. Since sacrificial substitution attempts to answer the question of the how of expiation, particular emphasis is put on the expiatory sacrifices. The occasions and procedures for these sacrifices are invesgigated in an effort to uncover their meaning. This is done through a study of the different ritual acts performed in connection with the offering of the expiatory sacrifices. Three cultic-related texts, which have been referred to quite often in the debate over sacrificial substitution, are also investigated (Gen 22:1-19; Exod 12:1-13:16; Isa 52:13-53:12). A study of the ancient Near Eastern texts reveals that the practice of substitution was known in Sumerian, Assyro-Babylonian, Hittite, and Ugaritic literature. Substitution was connected mainly with rituals involving magic. Its purpose was to preserve the life of the offerer. The individual was identified with his substitute especially through the spoken word. In practically all cases the substitute was given to the Underworld powers. Among the Hittites, however, a substitute was given to the heavenly gods. A study of the occasion for the expiatory sacrifices reveals that the sin/impurity left the sinner in a state of guilt, liable to divine punishment. Sin/impurity separated the individual from Yahweh, the only Source of life. The ultimate result of that state would have been death. Expiatory sacrifices remove sin/impurity (guilt) from the offerer. The procedure followed in offering the expiatory sacrifices makes clear how expiation was achieved. The blood manipulation is understood as a ritual act through which the sin of the offerer is transferred to the sanctuary. The blood, which is being returned to Yahweh, is accepted by Him in place of the offerer. The ritual of the eating of flesh is practiced whenever there is no blood sprinkling inside the sanctuary. It is also a means of transferring sin to the presence of the Lord. The ritual of the laying on of hands in the expiatory sacrifices indicates a transference of sin/impurity from the offerer to the sacrificial victim and the establishment of a relation of substitution between the subject and the object of the ritual. In such a process the holiness of the victim is not affected. The same significance is also present in the laying on of hands on the peace and burnt offerings. Besides their main function they also serve expiatory purposes. Concerning the cultic related texts it is suggested that the idea of substitution is present in all of them. However, only in two of them is sacrificial substitution present (Gen 22:1-19; Isa 52:13-53:12). In other passage (Exod 12:1-13:16) a substitute is given in order to redeem the individual. It is concluded that sacrificial substitution is present in the OT cultus. It is interpreted as divine act of love. It does not seem to have the purpose of appeasing Yahweh. Sacrificial substitution does not presuppose so much wrath but love. It is God's love that moves Him to accept in place of the sinner a substitute to which sin and its penalty has been transferred and which dies in the sinner's place. This Israelite concept is something unique in the ancient Near East.

von Hermann F. Uhden ; Volltext // Exemplar mit der Signatur: München, Bayerische Staatsbibliothek -- H.ref. 373 n

1. th. Cultus.--2. th. Unterrichtswesen, stiftungswesen. ; Mode of access: Internet.

This essay examines Black support for US militarism from the 1890s to the First World War amid devastating forms of institutional racism. As the first African American soldiers were deployed to France to liberate Europe's White citizens, the US government hanged thirteen Black soldiers because they sought to defend themselves from mob violence at the hands of White soldiers and civilians. Despite this, the nation's strident racism did not prevent Blacks from seeking entry into the armed forces. This article explains why African Americans willingly risked their lives to support the military imperatives of the very White government that subjected them to the assaults of racism through legal sanction. Central to this problem was the ritual power of civil religion, particularly the role of death in warfare. By risking their lives through military service, African American soldiers sacrificed themselves, thereby participating in a cultic form of nationalism that transformed them into heroes and that promised to forge their inclusion in the nation's political body. Black military service in this way transcended the mundane level of conundrum and stoked powerful expressions of loyalty to a racial state that reinscribed the racist order of White supremacism.