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  • 1.
    Lindström, Niclas
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Avhandlingsresumé: "Förhållandet mellan praxis & teori inom etiken"2013Ingår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 89, nr 3-4, s. 192-Artikel i tidskrift (Övrigt vetenskapligt)
  • 2.
    Rosenius, Marie
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Empiri och teori i ecklesiologiska studier belysta genom "den nya kyrkosynen" och "den tjänsteinriktade folkkyrkosynen"2015Ingår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 91, nr 3, s. 90-100Artikel i tidskrift (Refereegranskat)
    Abstract [en]

    The article begins with a description of how ecclesiological research within Practical Theology (PT) has changed over time. By a critical analysis of the ecclesiologies "the new view of the Church" (den nya kyrkosynen), and "the service-centric view of the Folk Church" (den tjänsteinriktade folkkyrkosynen), the use of empirics and theory in church research and its impact on church practices is problematized. While "the empirical turn" in the 1960’s became associated with PT, the empirical turn in Sweden instead developed within the social sciences of religion. One underlying possible factor for this development was a predominant scientific view that emphasized the difference between descriptive and normative science. Theology was criticized for resting on metaphysical assumptions and theologians reacted by making a clear distinction between what they saw as "scientific" and "Church" theology. Hence, theory and practice came to be separated. On the basis of the two ecclesiologies both a "top-down perspective" without empirical approach in Church research, and a typical "bottom-up perspective" without a theologically normative approach are problematized. The conclusion emphasizes the importance of intradisciplinary research for dynamic interaction between empirical analysis and theological interpretation, and interaction between induction and deduction that allows continuous interplay between theory and empiricism. This enables a critical attitude to be maintained both to the Church practice that is empirically analyzed, and to the ecclesiological theories by which analysis and interpretation are made.

  • 3.
    Rosenius, Marie
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Lex orandi, lex credendi eller lex credendi, lex orandi: om liturgi och ecklesiologi i "Teologiska grundprinciper för arbetet i 2006 års kyrkohandboksgrupp" och "Mässans grundordning"2012Ingår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 88, nr 2, s. 78-88Artikel i tidskrift (Refereegranskat)
    Abstract [en]

    The aim of this article is to analyze the ecclesiology implicit in the documents Teologiska grundprinciper för arbetet i 2006 års kyrkohandboksgrupp [Basic Theological Principles for the work in the Church manual group of 2006] and Mässans grundordning [Basic order of the Mass]. These documents, composed on behalf of the Church of Sweden's Church board, are intended as the basis for a new church servicemanual in 2015. By means of ecclesiological theories drawn from Avery Dulles and Alexander Schmemann, I analyze the documents in the light of the Swedish Folk Church tradition. A shift over time in this tradition is described, from the understanding of the Church as "Church for the people", to the Church as "the people's Church". My underlying hypothesis is that this shift has generated a dualism where two different aspects of the church have drifted apart, namely, with Dulles' terminology, the Church as "a mystical communion of grace" and the Church as "a network of friendly interpersonal relationships". In this process, the latter has come to dominate. This pattern is revealed in Basic order of the Mass, in which frame and content tend to be separated. The dualism also stands out in the Basic Theological Principles in terms of the identity and role of the Church. Finally, I offer a discussion of this dualism inspired by Schmemann’s account of the Church and secularism, and I remark on the lack of understanding of the Church as "body of Christ" in later Lutheran perceptions of sacrament.

  • 4.
    Rosenius, Marie
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Predikan och gudstjänst i den nutida folkkyrkan: Kristus mun eller emotionell performance?2017Ingår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 93, nr 1-2, s. 81-93Artikel i tidskrift (Refereegranskat)
    Abstract [en]

    The aim of this article is to discuss contemporary perspectives on preaching and worship in the Church of Sweden. The starting point of the analysis is venia concionandi (permission to preach) and the way the organization of lay preaching changed in connection with the relational change between church and state in 2000. The article continues with a discussion about a changed understanding of the doctrine of the priesthood of all believers and its possible implications for the way we perceive preaching and worship. The discussion relates to research by Swedish theologians Henry Cöster and Ragnar Persenius, together with Timothy J. Wengert who provides perspectives from international Luther research. The general ecclesiological pattern that the article brings to the fore indicates that the understanding of the church as a community in the Word has lost ground. The position of preaching in the contemporary Swedish folk church can thus be seen as weakened. This raises the question of what long-term consequences this will have with regard to the Lutheran tradition’s understanding of the preaching of the gospel as constitutive for the church.

  • 5.
    Rosenius, Marie
    et al.
    Polin-forskare i praktisk teologi vid Åbo akademi.
    Girmalm, Thomas
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Från folkbildning till fortbildning: Synen på lärande och kyrka i Luleå stifts herdabrev2019Ingår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, nr 1, s. 17-32Artikel i tidskrift (Refereegranskat)
  • 6.
    Sporre, Karin
    Teologiska institutionen, Lunds universitet.
    Recension av Andrea Günter (hrsg), Feministische Theologie und postmodernes Denken. Zur theologischen Relevanz der Geschlechterdifferenz1998Ingår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 74, nr 3, s. 149-151Artikel i tidskrift (Övrigt vetenskapligt)
  • 7.
    Wahlberg, Mats
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Historievetenskap utan dogmatiska skygglappar: En replik till Tobias Hägerland och Cecilia Wassén2018Ingår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 94, nr 1-2, s. 97-107Artikel i tidskrift (Refereegranskat)
    Abstract [en]

    In this article, I clarify and deepen my criticism of methodological naturalism in biblical studies and other historical disciplines. Responding to Tobias Hägerland’s and Cecilia Wassén’s defense of this methodological paradigm, I make three main points. First, I argue that while methodological naturalism might be a reasonable posture in the natural sciences, the same is not the case in historical studies. The natural sciences study nature – natural mechanisms and laws – which means that supernatural and irreducibly personal causes (such as God) fall outside their purview. When it comes to the study of history, on the other hand, nothing that has impacted human culture in the past is by definition outside of the discipline’s sphere of interest. This goes for supernatural as well as natural causes. History is the study of the past, not the study of the natural. Second, I scrutinize Hägerland’s and Wassén’s claim that methodological naturalism cannot be abandoned because this would complicate the process of testing historical hypotheses, thereby expanding the role of subjective judgment. This line of argument is fundamentally misconceived. If supernatural explanations are possibly true, it would be patently irrational to exclude them from scholarly consideration on the ground that they would complicate the process of testing and adjudicating between hypotheses. Third, I defend N.T. Wright’s argument in favor of the historicity of the resurrection of Jesus against two interrelated lines of criticism.  

  • 8.
    Wahlberg, Mats
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Tre myter om mirakel: reflektioner kring övernaturliga förklaringar och historisk metod utifrån boken Den okände Jesus2017Ingår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, nr 3-4, s. 191-208Artikel i tidskrift (Refereegranskat)
    Abstract [en]

    Some New Testament scholars argue that as historians, they must reject all miracle reports a priori. When asked to justify this view, the scholars usually appeal to some of the following philosophical claims:

    1) Miracles are incompatible with our natural scientific knowledge.

    2) Even though miracles are theoretically possible, we can never be rationally justified in believing that a reported miracle actually happened (Hume’s argument).

    3) Miracles entail the existence of a supernatural realm, and the supernatural (God) cannot be the object of scientific or scholarly knowledge or study.

    I argue that there are no good reasons to believe any of these claims, which should be regarded as “myths”. The first claim confuses science with a controversial philosophical theory – naturalism. The second claim is undermined by the devastating philosophical criticism that has been directed at Hume’s anti-miracle argument. The third claim entails that philosophers of religion who debate theistic arguments are wasting their time, since no theistic argument can ever succeed. It is very unclear, however, how anybody could possibly know that no theistic argument can ever succeed.

    All three myths are exemplified in a recent book by Cecilia Wassén and Tobias Hägerland: Den okände Jesus: Berättelsen om en profet som misslyckades (The Unknown Jesus: The Story of a Prophet Who Failed). Taking this work as my point of departure, I discuss the myths with reference to a wider horizon of Swedish and international Jesus research. I also suggest a more reasonable framework for dealing with miracle reports in the context of historical scholarship.

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