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  • 1.
    Astudillo, Jacob
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Domenic D'Ettore. Analogy After Aquinas: Logical Problems, Thomistic Answers. Washington, DC: Catholic University of America Press. 2019. 205 s.2019Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 95, nr 4, s. 289-291Artikkel, omtale (Annet vitenskapelig)
    Fulltekst (pdf)
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  • 2.
    Astudillo, Jacob
    Lunds universitet.
    Gud, metafysik och ontoteologi2020Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 96, nr 2, s. 159-171Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    This article analyzes the use of metaphysics to speak of God within theology. More specifically, the charge of ontotheology levelled against Thomas Aquinas, in particular by Jean-Luc Marion and John Caputo, are being analyzed and criticized, not only with the help of thinkers like John Knasas and W. Norris Clarke, but also Marion himself. Because this article also examines the change of heart that Marion had about Aquinas's metaphysics during the 1990s, his position now being that Aquinas was not a producer of ontotheology. However, the article also asks a specific question of whether there can be a metaphysics that safeguards an objective standard for our knowledge and assertions, but that does not reduce the divine mystery to the categories of human reason, something that ontotheology allegedly does. With this question in mind, I examine Erich Przywara's version of the doctrine of the analogy of being, that he derived from Aquinas, and which he developed, at least in part, to answer Karl Barth's criticism against this doctrine. I look specifically at his idea of essence in-and-beyond existence, which describes a dynamic in our ontological constitution that Przywara sees as fundamental for all contingent existence. Other parts of his doctrine that are mentioned are the difference between "philosophical metaphysics" and "theological metaphysics" and the idea of the principle of non-contradiction as "negative reductive formality". My conclusion is that although Przywara's doctrine avoids the charge of ontotheology, it does not suffice as a metaphysic that offers an objective standard.

  • 3.
    Davage, David
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Gudar och människor bland texter och paratexter: Om varför Gamla testamentet inte har några författare2021Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 97, nr 2, s. 133-154Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    It is a well-known fact that the books of the Hebrew Bible are, to a great extent, anonymous and that the individuals long identified as their authors (Moses, Isaiah, David, Solomon, and so on) are not the ones who have penned them. How, then, should the few paratexts that do, in fact, relate texts explicitly to named individuals be understood? In this article, I argue that such a question is essentially related to the historical contingency of author concepts. After introducing the work of Roland Barthes and Michel Foucault as a contrast to the Romantic author ideal, I provide an outline of two diverging author concepts in the ancient world: (1) a Mesopotamian trajectory where texts often circulated anonymously and where authorship was distributed across several agents, with a divine-human interaction at its core, and (2) a Greek trajectory, where authors were regularly named and given prime place in the interpretive activity. By arguing that there are clear overlaps in the way authorship is conceived in the Mesopotamian trajectory and in the Hebrew Bible (more specifically in the book of Isaiah), I provide a new framework in relation to which the formation of the literature of the Hebrew Bible can be understood.

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  • 4.
    Lindström, Niclas
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Avhandlingsresumé: "Förhållandet mellan praxis & teori inom etiken"2013Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 89, nr 3-4, s. 192-Artikkel i tidsskrift (Annet vitenskapelig)
  • 5.
    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"2015Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 91, nr 3, s. 90-100Artikkel i tidsskrift (Fagfellevurdert)
    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.

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  • 6.
    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"2012Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 88, nr 2, s. 78-88Artikkel i tidsskrift (Fagfellevurdert)
    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.

    Fulltekst (pdf)
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  • 7.
    Rosenius, Marie
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Predikan och gudstjänst i den nutida folkkyrkan: Kristus mun eller emotionell performance?2017Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 93, nr 1-2, s. 81-93Artikkel i tidsskrift (Fagfellevurdert)
    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.

    Fulltekst (pdf)
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  • 8.
    Rosenius, Marie
    et al.
    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 herdabrev2019Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, nr 1, s. 17-32Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    The article deals with the following questions: Which perspectives on learning are communicated directly or indirectly in the pastoral letters (Sw. herdabrev) of the Diocese of Luleå and which ecclesiologies can be found in these perspectives on learning? The aim is to offer an ecclesiological perspective on Jørgen Straarup's and Mayvor Ekberg's thesis that a de-confessionalization of the Swedish school has led to the loss of religious language among the Swedish people, and that this could have been avoided if the Church of Sweden had countered with the establishment of its own catechetical teaching, which, however, did not happen because of "inadequate leadership" in the Church of Sweden during the twentieth century. The article analyses all six pastoral letters during the period 1904–2002. The analysis has discerned three ecclesiological stages over time, which can be seen as frameworks for how the bishops are capable of standing out as leaders and enabling learning. The conclusions are that the pastoral letters indicate a change in perspectives on learning that can be perceived as a movement from "folk education" (Sw. folkbildning) to "in-service training" (Sw. fortbildning) and that this movement relates to an extensive change in the church's organisational structure in connection with an ecclesiology that tends to isolate Christianity within the church organisation. This means that it is rather the ecclesiological changes than an "inadequate leadership" as an isolated phenomenon, which in this context should be brought to the fore. This is because ecclesiological shifts entail changes in the bishops' ability to serve as leaders for learning.

    Fulltekst (pdf)
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  • 9.
    Sporre, Karin
    Teologiska institutionen, Lunds universitet.
    Recension av Andrea Günter (hrsg), Feministische Theologie und postmodernes Denken. Zur theologischen Relevanz der Geschlechterdifferenz1998Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 74, nr 3, s. 149-151Artikkel i tidsskrift (Annet vitenskapelig)
  • 10.
    Svensson, Leif
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Luther i den moderna lutherdomens tjänst: Albrecht Ritschl och den svenska Lutherrenässansen2022Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 97, nr 4, s. 335-350Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    There are plenty of misconceptions about how the Luther Renais­sance in Sweden relates to Albrecht Ritschl and nineteenth-century German Luther research. This article sheds new light on the importance of Ritschl's groundbreaking Luther interpretation to the first generation of the Swedish Luther Renaissance, as represented by its leading voices – Einar Billing and Nathan Söderblom. I demonstrate that there are substantial similarities between how Ritschl, Billing, and Söderblom approach and make use of Luther's thought. They all combine a careful analysis of Luther's theology with an interest in understanding his role in history. And despite their high regard of Luther as the great Protestant reformer, Ritschl, Billing, and Söderblom at times show a considerable distance to his thinking. It is also evident that they found solutions to contemporary questions and challenges in Luther's writings. Their constructive use of Luther is, I further argue, closely related to a positive reception of histor­ical criticism and an ambition to make Lutheranism relevant to modern society. This to a large extent explains why Ritschl, Billing, and Söderblom have a freer attitude towards Luther than many of their Lutheran col­leagues, and also why they emphasize those aspects of his theology that they consider especially fruitful for modern society.

    Fulltekst (pdf)
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  • 11.
    Thurfjell, David
    et al.
    Södertörns högskola, Huddinge, Sverige.
    Willander, Erika
    Sociologiska institutionen, Uppsala universitet, Uppsala, Sverige.
    Muslimer och postmuslimer i svenska kyrkan2021Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 97, nr 4, s. 297-317Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    The demographical changes during the last decades have created a sit­uation where Sweden has become one of the most secular and one of the most multireligious countries at the same time. This situation stands in stark contrast to the country's modern history in which its population have been largely homogeneous, and its religious landscape almost completely dominated by state-church Lutheranism. The growth of Sweden's Muslim population is what has caused most debate. According to calculations made by the Pew Research Center, one fifth of the country's total population is likely to be Muslim by 2050. This change also has consequences for the former state church, which now finds that also Muslims take part in its activities. In this article we present and analyze a novel survey-investigation on Muslims who self-identify as members of the Church of Sweden. In our analysis we differentiate between Muslims and what we call post-Muslims. While the former of these categories refers to those who self-identify as Muslims, the latter refers to people who do not refer to themselves as Muslims but who come from a Muslim family. These categories are mirrored by the Christians and post-Christians, who are selected by equivalent criteria. We conclude that most Muslims and post-Muslims have no affiliation to organized religious communities in Sweden and that among those who do, Christian churches are as important as the Muslim congregations. Among the churches, the Church of Sweden is the one in which most Muslims and post-Muslims are members. The Muslim and post-Muslim members of this church, we find, differ from each other. The Muslims are mostly Swedish-born 50–65-year-old women. They do not take part in any religious activities, and they celebrate Christian, but not Muslim, holidays. In terms of beliefs, they believe in a life after death, but mostly not in God or hell. The post-Muslims are mostly 30–49-year-old men who have come relatively recently to Sweden from the Middle East. They take part in congregational activities and celebrate both Muslim and Christian holidays. They also largely believe in God, a life after death, and hell. In terms of representation, they feel represented, primarily, by Muslim communities.

  • 12.
    Wahlberg, Mats
    Umeå universitet, Humanistiska fakulteten, Institutionen för idé- och samhällsstudier.
    Historievetenskap utan dogmatiska skygglappar: En replik till Tobias Hägerland och Cecilia Wassén2018Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 94, nr 1-2, s. 97-107Artikkel i tidsskrift (Fagfellevurdert)
    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.  

  • 13.
    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 Jesus2017Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, nr 3-4, s. 191-208Artikkel i tidsskrift (Fagfellevurdert)
    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.

  • 14.
    Willander, Erika
    et al.
    Uppsala universitet, Sociologiska institutionen, Sverige.
    Blåder, Niclas
    Svenska kyrkans forskningsenhet, Uppsala, Sverige.
    Svenska kyrkan och dess prästers tro2016Inngår i: Svensk teologisk kvartalskrift, ISSN 0039-6761, Vol. 92, nr 2, s. 50-63Artikkel i tidsskrift (Fagfellevurdert)
    Abstract [en]

    What the priests in the Church of Sweden believe has often been a topic of public discussion but seldom a matter of empirical investigation. In this article, results from a representative survey show that the priests’ be-liefs can be divided into three main directions of interpretation called "free", "functional" and "formal". The survey shows that the priests tend to accept the "formal" direction of interpretation and render it close to the Church of Sweden’s beliefs, whereas the "free" direction of interpretation tend not to be accepted nor under-stood as this church’s official beliefs. Because the results presented in the article are novel in kind, it is argued that they may deepen several ongoing discussions in and about the Church of Sweden.

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