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Artykuły w czasopismach na temat "Lutheran Christian values"
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Koryl, Jakub. "Beasts at School: Luther, Language and Education for the Advancement of Germanness". Journal of Early Modern Christianity 6, nr 1 (26.04.2019): 111–34. http://dx.doi.org/10.1515/jemc-2019-2006.
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Abstract The article aims at answering three complementary questions – why the implementation of the Lutheran idea of Christian renewal was possible by means of the German tongue alone; how the language can get beyond its merely communicative and descriptive purposes; and finally when can the performative analogy between speaking and being become essential for the language itself? Consequently, it discusses Luther’s concept of language as the primary vehicle for cultural change in terms of religion and confession, the socio-political agenda and national aspirations. Such a concept involved a great deal of theoretical considerations regarding pragmatic and most of all performative effectiveness of language, that altogether enabled Luther to provide his fellow-countrymen with a language which was culturally self-assertive, founded upon usage rather that abstract rules, and therefore understandable to common men, measurably affecting their way of being. For that reason Luther’s educational aims and his reform of divine worship, being the direct beneficiaries of that discovery, were taken into consideration, together with their social impact on the new cultural modes of comprehending the qualities that distinguish one community from another. Accordingly, the article discusses the language discovered by Luther (Hochdeutsch) as a cultural understructure having an effect on every feature that defines Lutheranism (and the Lutheran collective identity in particular) in respect of politics, religion, values and knowledge. For such a language, more than anything else, was able to take all the German peculiarities into account, and to make Germans finally capable of overcoming the spiritual and corporeal supremacy of the Roman Latin (lingua Romana). A closer insight given here into a pre-Lutheran period of that Roman-German cultural encounter leaves no doubt that Luther himself was often following the footsteps of fifteenth-century German humanists like Jakob Wimpfeling, Rudolph Agricola and Conrad Celtis. Although Germans “are and must remain beasts and stupid brutes,” as Luther declared, nonetheless language, by means of education, and divine worship could finally liberate those beasts from Roman-Latin standards, that is from a foreign way of speaking and being.
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Thurfjell, David, i Erika Willander. "Muslims by Ascription: On Post-Lutheran Secularity and Muslim Immigrants". Numen 68, nr 4 (1.06.2021): 307–35. http://dx.doi.org/10.1163/15685276-12341626.
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Abstract This article empirically explores the interplay between the secular, post-Lutheran majority culture and Muslim immigrants in Sweden. It presents the ambiguous role of religion in the country’s mainstream discourse, the othering of religion that is characteristic to this, and the expectations of Muslims to be strongly religious that follows as its consequence. Four results of a web-panel survey with Swedes of Muslim and Christian family background are then presented: (1) Both groups largely distance themselves from their own religious heritage – the Muslims do this in a more definite way; (2) the Muslim respondents have more secular values and identities than the Christians; (3) contrary expectations, Christian respondents show more affinity to their religious heritage than the Muslims do to theirs; and (4) the fusion between the groups is prominent. The article concludes that equating religious family heritage with religious identity is precipitous in the case of Swedish Muslims.
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Dangor, Suleman. "An Interfaith Perspective on Globalization for the Common Good". American Journal of Islam and Society 21, nr 3 (1.07.2004): 185–88. http://dx.doi.org/10.35632/ajis.v21i3.1790.
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The third Annual International Conference on Globalization for theCommon Good was held on 27-31 March 2004 at the Bustan Rotana hotel, Dubai, the United Arab Emirates. More than thirty participants, representingacademics, peace activists, theologians, environmentalists, and businessmenfrom the United States, Europe, Japan, the Gulf region, Australia,and South Africa attended the eleven plenary sessions. These were dividedunder the following headings: Muslim-Christian Dialogue for the CommonGood; Religions and Social Justice; Profit and the Common Good: Conflictor Convergence?; Religions and the Common Good; Urbanization andCities in a Global Age; Globalization and Civilizations; EthicalPerspectives on Globalization; Interfaith Dialogue and Peace-building;Natural Resources, Ecology and Development; Youth in a Global Age; andScience and Technology in a Global Age. The conference was officiallyopened by the founder and chief convenor of the Interfaith Perspective onGlobalization for the Common Good, Dr Kamran Mofid of the UnitedKingdom.Dr William Lesher (Lutheran School of Theology, Chicago) in his“Pathways to Peace” identified the major factors supporting globalizationand showed how global trends become indigenized through the process ofglocalization. Sister Beatrice Mariotti’s (St. Mary’s Catholic HighSchool, Dubai) “Globalization and Christian-Muslim Spiritual Dialoguein Dubai” dealt with three challenges to cultural identity: consumerism,the Internet, and isolationism. Markus Glatz-Schmallegger (CatholicSocial Academy of Austria) argued in his “Religions Acting for ‘Bridgingand Linking Social Capital’ in the Context of Globalization,” that religion,as an organ of civil society, can contribute significantly to socialcapital.In the session on “Profit and the Common Good: Conflict or Convergence?”Kamran Mofid outlined both the negative and positive aspects ofglobalization. This was followed by a lively discussion on how globalization’sbenefits could be extended to all and not confined to a minority ofindividuals, multinationals, and states. Suleman Dangor (University ofKwazulu-Natal, South Africa) outlined the positive and negative featuresof globalization, and then elaborated on the role that religions could playin ensuring that its benefits are spread equitably while developing nationsare protected from its negative impact.Jakob von Uexkull (The Right Livelihood Awards, London, UK), in his“Global Values and Global Stability,” made a case for equitable access tothe world’s natural resources. The possibility of this happening is greaternow that we are moving to a post-secular world. Keyvan Tabari emphasizedthe importance of national sovereignty. Since the demise of the USSR ...
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Kurabtsev, Vasiliy. "Paradoxes of G.W.F. Hegel’s Biography and Philosophical Ideology". Ideas and Ideals 13, nr 3-1 (30.09.2021): 69–83. http://dx.doi.org/10.17212/2075-0862-2021-13.3.1-69-83.
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The article examines the paradoxical nature of G.W.F. Hegel’s biography and philosophical ideology. The essence of paradoxicality is substantiated by several factors – biographical, historical-philosophical, hermeneutical, and concrete-historical. The purpose of the work is to identify insufficiently known aspects of the personality and philosophical ideology of the thinker. Methodologically, the study is constructed using dialectical and historical-logical methods. The results of the study are to reveal the voluminous inconsistency of Hegel’s biography and thought; to clarify both the positive and negative aspects of his philosophical ideology. The author shows a number of paradoxes of Hegel’s philosophy: first, the understanding of development as a ‘hard’ war against itself and inattention to the multifactorial and non-linear nature of many processes; secondly, focusing on a logical idea belittles or denies the value of everything else, including living and human beings; thirdly, the desire to raise a person to ‘the highest’ position and at the same time enslave him as a universal creature and a state citizen; fourth, Hegel’s essentialism is frankly anti-existential and merciless to everything private and subjective; fifth, Hegel’s seemingly flawless scientific system suffers from inattention to the complexity and unpredictability of reality; sixth, the Lutheran religiosity of the philosopher turns out to be almost anti-Christian – with the non-recognition of the Most Holy Trinity, without the desire to become a ‘servant’ of another, etc.; seventh, Hegel’s decency and philistine ‘kindness’ are radically different from his pejorative attitude towards the female sex, other peoples, races, and civilizations. Colonialism is justified. Hence, it was quite natural for the German Nazis to turn to Hegel’s ideas. Eighth, the great dialectic has too much belittled the reality of static things, unambiguity and invariance. The novelty of the research lies in the recognition of the true causes and tasks of the thinker’s life and work; in the explanation of his main values, including his understanding of Christianity; in the clarification of the Hegel-German and Hegel-citizen positions. The conclusions of the study are related to the antithetical comparison of the ideology and philosophy of Hegel and Hesse, Hegel and Shestov. The author highlights anti-existential and racial-nationalist motives of the philosopher’s work.
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Lunkin, R., i S. Filatov. "Christian Churches and the Antiidentist Revolution". World Economy and International Relations 65, nr 8 (2021): 97–108. http://dx.doi.org/10.20542/0131-2227-2021-65-8-97-108.
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The article analyzes the ideological contradictions of liberal democracy, or neoliberalism (antiidentism), and traditionalism (identism) on the example of Christian churches. Antiindentism considers traditional religiosity to be hostile: it should be reformed to conform to neoliberal values, and it should be banished from public space. At the same time, antiidentism does not want to eliminate religion, because it is one of the identities that have to be redone like other human identites. The article examines anti-Christian movements (like the “Black Lives Matter”) as well as conservative and liberal movements within various confessions. The authors emphasize that the antiidentist demands are based on the Christian values of respect for any person, for women and men, regardless of anything, for humane methods of raising children, mercy for any categories of people, regardless of their sexual orientation, etc. On the other hand, the demands of antiidentists go far beyond Christian principles and even common sense (not to quote inconvenient passages of the Bible, to change the rules of church life and the appointment of clergy). The article proposes a classification of confessions by direction and by territorial feature, depending on specifics of divisions based on the attitude to antiidentism (American Churches, the Catholic Church, Lutherans and Anglicans as well as diversity of Orthodox churches that are also touched by the antiidentist wave). The authors conclude that the Christian churches, despite the existence of liberal factions, are primarily a traditionalist force in modern politics. Because of fundamental ideological differences, the consolidation of diverse Christian forces is a difficult task. However, there is some progress in this direction. Evangelicals, traditional Catholics, who make up the majority of the Catholic Church, as well as the majority of Orthodox Christians, are a serious political and, what perhaps more important, ideological force.
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Rukmana, Lisa, i Yoan Mareta. "Sejarah Pemikiran Gerakan Reformasi". Jurnal EduSosial 2, nr 2 (20.12.2022): 67–80. http://dx.doi.org/10.22437/jeso.v2i2.22405.
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Abstrak: Reformasi mengubah wajah politik di Eropa kemudian perubahan itu terjadi di bagian-bagian dunia. Reformasi digagas oleh Martin Luther, seorang pastur di Jerman yang merasa prihatin dengan kondisi umat Kristen. Selain kepapaan masyarakat Kristen yang bertolak belakang dengan kondisi kehidupan mewah para penguasa dan para pastur Gereja, pemberlakuan praktek penjualan Surat Penghapusan Dosa atau yang disebut Surat Aflat menjadi penyebab munculnya dorongan untuk menyusun ulang pola kehidupan masyarakat Kristen. Luther memprotes penyelewengan pihak gereja dengan mencetuskan 95 Dalil dan memakunya di pintu gereja, usaha itu mendapat sambutan dari cendikiawan-cendikiawan Barat yang terbuka pikirannya. Buah dari penerimaan itu reformasi gereja bertransformasi menjadi gerakan pembaharuan pada kesadaran teokrasi yang lebih kuat, perubahan dan pembaharuan bentuk-bentuk hidup gereja, sikap aktif terhadap politik, hingga cara pandang reformasi bertransformasi memuat nilai-nilai utama yang menjadi landasan dan harapan berproses, bernegara dan bermasyarakat.
Kata kunci: reformasi, gereja, Katolik Roma, Martin Luther, Calvinisme
Abstract: The reforms changed the face of politics in Europe then those changes took place in those parts of the world. The Reformation was initiated by Martin Luther, a priest in Germany who was concerned about the condition of Christians. In addition to the poverty of the Christian community which is contrary to the luxurious living conditions of the rulers and priests of the Church, the imposition of the practice of selling penance letters or the so-called Aflat letter is the cause of the urge to rearrange the pattern of Christian community life. Luther protested against the irregularities of the church by inventing the 95 Theses and nailed them to the door of the church, the effort received a response from Western scholars who were open-minded. The result of the acceptance of church reform is transformed into a movement of renewal in the consciousness of a stronger theocracy, change and renewal of the forms of church life, an active attitude towards politics until the perspective of reform is transformed to contain the main values that are the foundation and expectations of the process, state, and society.
Keywords : reformasi, gereja, Katolik Roma, Martin Luther, Calvinisme
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Lj. Мinic, Vesna, i Marija M. Jovanovic. "RELIGIOUS EDUCATION DURING THE FIRST CYCLE OF PRIMARY EDUCATION IN SERBIA". KNOWLEDGE INTERNATIONAL JOURNAL 30, nr 2 (20.03.2019): 373–77. http://dx.doi.org/10.35120/kij3002373m.
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Religious education as part of the modern society in Serbia is a subject of numerous interdisciplinary scientific studies. Modern education systems in countries where major socio-economic and political changes take place are undergoing major transformations and reforms. Their goal is to make changes to the education process and integrate it into the developmental trends of society, as well as to succeed in the affirmation of cultural and national values. Therefore, the relationship between religion and education, as a form of human consciousness and the need for a successful and fulfilled life in a given society, is very important. Transition processes in Europe have actualized the issue of religion and religious education as an integral part of the teaching process, and have contributed to a more intensive study of these topics. Christianity is the predominant religion in Serbia, or Orthodoxy, to be more accurate. However, there are other religious communities as well, such as: Islamic, Roman Catholic, Jewish, Protestant, etc. In primary and secondary schools in Serbia, religious education is being taught as an optional subject (students are given a choice between civic education and religious education), which is assessed descriptively and not included in the final grade. During the first cycle of primary education, subjects that teach about a particular religion are the following: Orthodox catechism (religious education), Islamic religious education, Catholic religious education, Evangelical Lutheran religious education of the Slovak Evangelical Church, Religious Education of the Christian Reformed Church, Jewish religious education. In addition to religious education, subjects containing religious topics are also: Serbian language, Nature and Society, Music Education, Visual Arts, Folk Tradition. The correlation and the link among the above-mentioned objects will make religious education more meaningful and more interesting for children. The main goal of teaching religion as an integral part of school subjects during the first cycle of primary education in Serbia is the preservation of religion. Religion is a very old social phenomenon which has not lost its significance and topicality to this day; on the contrary, it is becoming more and more present in people’s lives, and it represents a system of ideas, beliefs and practices, a specific type of behavior towards the world, society, man, nature. As such, it is equally significant as art, science, philosophy, etc. Besides the preservation of religion, another goal of religious education is to familiarize children with a certain religion, to teach them the basic characteristics of that religion, to teach them prayers, the significance of liturgy, and the customs of the religion children are learning about. It is important to emphasize that religious teaching should be in a form of an open and tolerant dialogue, while respecting other people’s religious beliefs, in order for it to be meaningful and worthwhile.
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Klauck, H.-J. "Religion without fear. Plutarch on superstition and Early Christian Literature". Verbum et Ecclesia 18, nr 1 (19.07.1997): 111–26. http://dx.doi.org/10.4102/ve.v18i1.1128.
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After some introductory remarks on the role of fear in religious discourse. Plutarch’s treatise On Superstition is analysed according to its rhetorical outline. Questions of authenticity are discussed and answered by locating the essay in Plutarch’s early career. Then we ask for the place of “fear of God” in biblical teaching and theology, compare it to Plutarch and show some limits in Plutarch’s youthful thinking, which doesn't yet pay due respect to the life values of myth. We conclude with two New Testament passages, Romans 8:15, masterfully interpreted by Martin Luther, and 1 John 4:17f excellently explained by 20th century’s Swiss theologian and psychologian Oskar Pfister, and we show that these texts are propagating “belief without fear”.
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Tewkesbury, Paul. "Keeping the Dream Alive: Meridian as Alice Walker’s Homage to Martin Luther King and the Beloved Community". Religion and the Arts 15, nr 5 (2011): 603–27. http://dx.doi.org/10.1163/156852911x596255.
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Abstract This essay examines the ways in which Alice Walker’s 1976 novel Meridian is shaped by Martin Luther King Jr.’s notion of the Beloved Community, a religious and social ideal that epitomized the goals of the 1960s civil rights movement. Previous studies of Meridian focus on connections between the novel and the movement, but they do not explore the connections between the novel’s spiritual dimensions and King’s religious philosophy. As Walker pays tribute to King and his religious philosophy throughout Meridian, she also fleshes out her own womanist philosophy. Indeed, Walker’s womanist philosophy as revealed in Meridian is more congruent with King’s Christian theology than one might expect, for the values of redemptive suffering, nonviolence, love, and community are as central to the novel as they are to King’s thought.
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Cook, Vaneesa. "Martin Luther King, Jr., and the Long Social Gospel Movement". Religion and American Culture: A Journal of Interpretation 26, nr 1 (2016): 74–100. http://dx.doi.org/10.1525/rac.2016.26.1.74.
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AbstractHistorians have posited several theories in an attempt to explain what many regard as Martin Luther King, Jr.'s radical departure, in the late 1960's, from his earlier, liberal framing of civil rights reform. Rather than view his increasingly critical statements against the Vietnam War and the liberal establishment as evidence of a fundamental change in his thinking, a number of scholars have braided the continuity of King's thought within frameworks of democratic socialism and the long civil rights movement, respectively. King's lifelong struggle for racial justice in America, they argue, was rife with broader and more radical implications than that of a national campaign for political inclusion. His message was global, and it was revolutionary. However, when depicting him exclusively in the context of black radicals during “the long civil rights movement,“ or the labor movement, these scholars have a tendency to downplay the most fundamental component of King's activism - his religion. More so than he referenced the brave black leaders of previous civil rights campaigns, King drew upon the writings and ideas of social gospel thinkers, such as Walter Rauschenbusch and Reinhold Niebuhr. By analyzing King within the context of “the long social gospel movement” in addition to “the long civil rights movement,” we can explain his radical social mission in terms of race and class, but without marginalizing the Christian values at the core of his calling.
Rozprawy doktorskie na temat "Lutheran Christian values"
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Albinger, Kenneth Charles, i n/a. "Using Values: a Qualitative Analysis of Ethical Dilemmas Encountered by Australian Lutheran Secondary School Principals". Griffith University. School of Curriculum, Teaching and Learning, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20060815.170949.
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Recent studies of effective leadership for schools suggest relationships between the work of principals and beliefs, values and theoretical knowledge. However, it is not clear how these relationships work. In schools of the Lutheran Church of Australia the situation is complicated by expectations that principals will be operating with a Lutheran Christian world view. The precise nature of the role of world view in determining professional action has not been fully researched. This study made use of analysis techniques grounded in symbolic interactionism to examine the construction of meaning and rationale for professional actions by Lutheran secondary school principals. It sought to understand the impact of value on meaning and decision in ethically challenging situations. The central question of this research was: What values influence the reflection of Australian Lutheran secondary school principals as they address ethical dilemmas in their woik? Drawing on the accounts given by three Australian Lutheran secondary pnncipals to provide data for analysis, and making use of membership category analysis techniques, the study found that three statements could be made: 1. There is evidence in the accounts to suggest that the way principals perceive dilemmas is the result of a filtering process where some facts ate not fully considered prior to action. 2. There is evidence in the accounts to suggest that the filtering process is more strongly influenced by sub-rational and trans-rational values than by rational values. 3. There is evidence in the accounts that each piincipal has a world view that is partially shaped by values implicit in the Christian tradition. These findings are tentative because of the limited scope of the research. They have implications for the theoretical literature, suggesting that mote attention needs to be given to the impact of trans-rational and sub-rational values as filters of perception in difficult decisions. 'The findings suggest that any study of the reflection of school principals in ethically challenging situations should take into account the power of non-rational values to be a lens that distorts what is considered in the reflective process'. They also have implications for further research by those interested in Lutheran schools and those interested in the importance of values in shaping perception. Finally they have implications for those who prepare piincipals for Lutheran schools, suggesting the need for a clearer articulation of a philosophy for Lutheran schooling and for the development of the habit of critical reflection in Lutheran principals.
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Albinger, Kenneth Charles. "Using Values: a Qualitative Analysis of Ethical Dilemmas Encountered by Australian Lutheran Secondary School Principals". Thesis, Griffith University, 2005. http://hdl.handle.net/10072/366863.
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Recent studies of effective leadership for schools suggest relationships between the work of principals and beliefs, values and theoretical knowledge. However, it is not clear how these relationships work. In schools of the Lutheran Church of Australia the situation is complicated by expectations that principals will be operating with a Lutheran Christian world view. The precise nature of the role of world view in determining professional action has not been fully researched. This study made use of analysis techniques grounded in symbolic interactionism to examine the construction of meaning and rationale for professional actions by Lutheran secondary school principals. It sought to understand the impact of value on meaning and decision in ethically challenging situations. The central question of this research was: What values influence the reflection of Australian Lutheran secondary school principals as they address ethical dilemmas in their work? Drawing on the accounts given by three Australian Lutheran secondary principals to provide data for analysis, and making use of membership category analysis techniques, the study found that three statements could be made: 1. There is evidence in the accounts to suggest that the way principals perceive dilemmas is the result of a filtering process where some facts ate not fully considered prior to action. 2. There is evidence in the accounts to suggest that the filtering process is more strongly influenced by sub-rational and trans-rational values than by rational values. 3. There is evidence in the accounts that each piincipal has a world view that is partially shaped by values implicit in the Christian tradition. These findings are tentative because of the limited scope of the research. They have implications for the theoretical literature, suggesting that mote attention needs to be given to the impact of trans-rational and sub-rational values as filters of perception in difficult decisions. 'The findings suggest that any study of the reflection of school principals in ethically challenging situations should take into account the power of non-rational values to be a lens that distorts what is considered in the reflective process'. They also have implications for further research by those interested in Lutheran schools and those interested in the importance of values in shaping perception. Finally they have implications for those who prepare piincipals for Lutheran schools, suggesting the need for a clearer articulation of a philosophy for Lutheran schooling and for the development of the habit of critical reflection in Lutheran principals.Thesis (Professional Doctorate)
Doctor of Education (EdD)
School of Curriculum, Teaching and Learning
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Książki na temat "Lutheran Christian values"
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Personal values: God's game plan for life. Minneapolis: Augsburg Books, 2004.
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Senske, Kurt Martin. Personal values: God's game plan for life. Minneapolis, MN: Augsburg Books, 2004.
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Göran, Bexell, i Stenius Henrik, red. Värdetraditioner i nordiskt perspektiv: Rapport från ett symposium i Helsingors. Lund: Lund University Press, 1997.
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Grobien, Gifford A. Christian Character Formation. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198746195.001.0001.
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This work investigates worship and formation in view of Christian anthropology, particularly union with Christ. Traditions which value justification by faith wrestle to some degree with how to describe and encourage ethical formation when salvation and righteousness are presented as gracious and complete. The dialectic of law and gospel has suggested to some that forgiveness and the advocacy of ethical norms contend with each other. By viewing justification and formation in light of Christ’s righteousness which is both imputed and imparted, it is more readily seen that forgiveness and ethics complement each other. In justification, God converts a person, by which he grants new character. Traditional Lutheran anthropology says that this regeneration grants a new nature in mystical union with Jesus Christ. Considering Oswald Bayer’s “suffering” the word of Christ, Louis-Marie Chauvet’s “symbolic order” and Bernd Wannenwetsch’s understanding of worship as Christianity’s unique “form of life,” Grobien argues that worship practices are the foundational and determinative context in which grace is offered and in which the distinctively Christian ethos supports virtues consistent with Christian character. This understanding is also coordinated with Stanley Hauerwas’s narrative ethics and Luther’s teaching of virtue and good works in view of the Ten Commandments.
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At Faith Value: Seeing His Hand at Work in the Ordinary. Hats Off Books, 2005.
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Heal, Bridget. Image, Instruction, and Emotion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198737575.003.0005.
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Chapter 4 turns from the confessional to the devotional image, investigating seventeenth-century transformations in the ways in which theologians and pastors understood images’ spiritual value. It considers the rise of new types of piety during the late sixteenth century: renewed interest in mysticism and a flourishing of devotional literature aimed at the laity. It considers the impact of the Thirty Years’ War on Lutheran religious life. Drawing in particular on the writings of Johann Arndt (1555–1621), it argues that during the late-sixteenth- and early-seventeenth-century images were afforded a new role in Lutheran piety: their affective power—their ability to move Christians’ hearts and souls—was given new emphasis. It explores the increasing significance ascribed to images through looking at Bilderbibeln, cycles of biblical illustrations, and other works of religious instruction.
Części książek na temat "Lutheran Christian values"
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Tollefsen, Torstein Theodor. "Eros and Agape – a Critique of Anders Nygren". W Love – Ancient Perspectives, 17–29. Cappelen Damm Akademisk/NOASP, 2021. http://dx.doi.org/10.23865/noasp.133.ch01.
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Nygren’s book Eros och Agape was first published in Sweden in 1930/36. It was then published in English translation in 1953 under the title Agape and Eros. The author’s idea was to describe the development of the Christian concept of love through the centuries. Nygren argued that eros is the term for Platonic, self-centred love that strives for union with the divine realities, while agape, denoting the Christian concept of love, is the free, divine movement towards human beings. Agape is unselfish and is not motivated by any value in the recipient. This distinction drawn by Nygren has been so influential that it has been taken for granted in a lot of Christian contexts worldwide, even if one does not associate it with the name Nygren. In this paper his methodology and the distinction he draws are criticised. He finds in eros and agape two so-called “fundamental motifs” that, as he sees it, unfortunately merge in Christian tradition and thereby obscure the original Christian understanding of love that emerges in its purest form in St Paul and later in Luther. There are a lot of problems in Nygren’s book. He argues, for instance, that Christianity emerges from Judaism as a completely new religion, and separates the Old and the New Testament as if they had nothing in common. Agape as the divine gift to human beings excludes all human activity since God has freely and graciously chosen human persons as his slaves. In the present paper it is argued that Nygren’s methodology is unsound and that his conclusions are not even in agreement with the New Testament.
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Jillions, John A. "Divine Guidance". W Divine Guidance, 255–72. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190055738.003.0015.
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This chapter compares and contrasts the approaches to divine guidance in the Greco-Roman, Jewish, and early Christian worlds of Paul’s Corinth and their relevance for the present. Their debates about healthy and unhealthy religious life and rational thought remain remarkably contemporary. The chapter considers modern religious experience, both positive and negative, including a seminal event in the life of Martin Luther King. The Religious Experience Research Centre, based at the University of Wales, has collected over 6,000 accounts. The Centre interviewed at length two Eastern Orthodox scholars (Kallistos Ware and Lev Gillet) for their views on discerning the value of such experiences. They are wary of delusion and independently conclude that claims to divine guidance ought to be evaluated by what results they produce. But they and others hope that rational and mystical experience can be held together for the full flourishing of human life.
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Christoffersen, Svein Aage. "Musikken og tapet av transcendens". W Musikk og religion: Tekster om musikk i religion og religion i musikk, 113–36. Cappelen Damm Akademisk/NOASP, 2022. http://dx.doi.org/10.23865/noasp.177.ch7.
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In the scientific secularisation of the modern worldview, music has lost its transcendent point of reference, taken for granted in pre-modern times. However, Protestant theology has contributed to this secularisation by a strict separation between (platonic) eros and (Christian) agape, and rejection of any kind of metaphysics. Consequently, and contrary to Martin Luther, music is from a theological point of view valued primarily as a convenient tool for communicating the word of God. This article takes a different course. Starting out with Peter Berger’s “signals of transcendence”, music is investigated as a kind of aesthetic experience from the point of view of “immanent transcendence” (Dorthe Jørgensen) and “self-transcendence” (Hans Joas). Aesthetic experience is not a kind of internal self-ignition, but “attachment” (Rita Felski), understood as an experience of being “arrested” and pulled beyond oneself by something external. In this kind of transcendence, there is a recognition of things valuable in themselves and a gratefulness that may be received as creational grace. From this point of view, music has a privileged position in its power not just to affect our emotions, but also to transform our eros.
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Shrock, Dennis. "The Renaissance Era". W Choral Repertoire, 17—C2.P1367. Wyd. 2. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197622407.003.0002.
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Abstract The Renaissance era was important for the creation of genres that either would continue throughout the remaining historical eras or would disappear during the seventeenth through nineteenth centuries and then reappear in the twentieth century. The enduring genres that were newly created during the Renaissance include the sacred forms developed as a result of the Protestant Reformation—the French Calvinist psalm setting, German Lutheran chorale and chorale motet, and English anthem. The genres that were created and that flourished during the Renaissance but that did not experience a continuous history are the madrigal (both Italian and English) and chanson. Genres that were created during the Medieval era—the mass (including Requiem), motet, and related sacred genres such as the Magnificat—continued to be popular throughout the Renaissance and all successive eras. Masses during the Renaissance, which were almost always based on preexisting material (chants, other masses, motets, chansons, and madrigals), utilized a variety of interesting construction techniques. The most common technique employed a preexisting tune as a cantus firmus, usually placed in the tenor voice and scored in longer note values than the other voice parts. The tune was generally presented without modification or elaboration; however, it was frequently inverted (upside down), retrograde (backward), and retrograde inverted (upside down and backward), as well as in its original form. Further common construction techniques were paraphrase (a modification and elaboration of a preexisting tune), parody (the insertion of a polyphonic section of a preexisting composition into the mass texture), soggetto cavato (a cantus firmus built from pitches derived from the vowels of a person’s name), and quodlibet (the employment of multiple secular preexisting tunes). Motets at the beginning of the era occasionally employed Gregorian chant phrases as a cantus firmus, whereas motets during the middle years of the era often employed chant material as a basis for point-of-imitation phrases. For example, Palestrina’s Veni sponsa Christi uses the four phrases of the Gregorian chant as the organizing material for the four phrases of his motet. By the end of the era, motets were by and large free in both melodic content and structure. Magnificats, on the other hand, were most often based on chant and composed in alternatim style throughout the era (i.e., phrases of Gregorian chant alternated with passages of imitative polyphony).