Psychologische Aspekte paulinischer Theologie

Theißen, Gerd

doi:10.13109/9783666538032

Cited by 60 publications

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“…Soon after Theißen's initial work on Paul (Theißen 1983), Eugen Drewermann publishes his major two-volume contribution on depth psychology and exegesis (Drewermann 1985). Although this work found a lot of favor among the Christian public, Drewermann's approach convinced less scholarly colleagues than Theißen's did, because depth psychology's perspective on the New Testament writings seemed rather associative and was hard to justify with respect to the ancient source texts.…”

Section: Conflicts Of Interestmentioning

confidence: 99%

Thinking about Feelings: The Study of Emotions in the New Testament Writings

Neumann

2024

Religions

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Growing attention has been directed towards affects and emotions in the New Testament texts within recent scholarship over the course of the past two decades. Although biblical exegesis of the 20th century suspected psychological interpretations of New Testament texts of being highly subjective and hence frail, recent research has developed a number of approaches that allow for addressing the subject in a methodologically controlled way. The aim of the present article is to review important monographs from the field of New Testament emotion research with special attention to their particular focuses and research methods. Despite some degree of overlap between these perspectives, six major areas of scholarly work can be identified: (1) “text psychology” that explains New Testament findings against the backdrop of modern psychological theories; (2) historical psychology that explores ancient notions of the affects; (3) narratology that observes recurring a narrative pattern in ancient descriptions of the affects; (4) rhetorical criticism that traces the rhetorical presentation of affects as well as the capability of rhetorical language to evoke affects in the addressees; (5) philosophy of the body that examines the bodily aspects of psychological dynamics; and finally (6) social history that identifies social functions of collective affects, e.g., in the formation and stabilization of social groups. After introducing each of these approaches briefly, the affect of desire (gr. ἐπιθυμία) will serve as a test case to demonstrate the possibilities and usefulness that the different perspectives offer. This way, it becomes clear that affects are by no means a by-product of theological teaching in the New Testament, but in fact indicators of true relevance.

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Section: Conflicts Of Interestmentioning

confidence: 99%

Thinking about Feelings: The Study of Emotions in the New Testament Writings

Neumann

2024

Religions

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“…However, we have to correct this standard image. In fact, the situation is totally reversed (see Theißen, 1993). Certainly before people arrive at the Kingdom of God, they have to assume a number of responsibilities.…”

Section: The Most Threatening Announcementmentioning

confidence: 99%

The Nuclear Power Plant as God

Ohsawa

2012

Int J Japanese Sociology

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There is a theological meaning to the disaster at the Fukushima nuclear power plants. I can clarify this meaning through a sociological investigation of the significance of nuclear power in post‐war Japan. First, as preparation, I will compare the ideology of Christ to that of John the Baptist. Christ thought that we had already arrived at the Kingdom of God. This idea led to the activist aspect of Christ. Second, I will show that nuclear power was considered as a key for the gate to the Kingdom of God in Japan. We can distinguish three stages in Japan's post‐war period: the ideal, the fictive and the impossible. It was nuclear power that embodied the ideal during the first era. Third, I will explain how the Japanese fascination with nuclear power has been compatible with Japanese aversion toward it. For the Japanese, the nuclear power plant seemed to be like non‐alcoholic beer. In the fourth and fifth parts, I will prove that the nuclear disaster implies a message equivalent to Christ's announcement. Theodicy is an answer to the question of irrational misfortune in a world created by God. However the Book of Job as ultimate theodicy shows paradoxically the incompetence of God. This situation is similar to the disaster at Fukushima, which demonstrated the incompetence of nuclear power (as God). The distance between Job and Christ is short, because if God plays the role of Job himself, it becomes Christ. We will explain why Christ's message can be a call for revolutionary social movement.

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“…29 So Theissen (1983), 221 andMüller (2009), 216. Theissen (1983), 213-23, Hommel (1984, and Lichtenberger (2004), have collected parallel materials from Hellenistic philosophy. They are discussed in detail by Müller (2009), 216-42.…”

Section: Stoicism Paul and Augustinementioning

confidence: 99%

Weakness of Will in Renaissance and Reformation Thought

Saarinen¹

2011

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Sources and Literature Index life in the thirteenth century, it became possible to compare Aristotle's insights with the Augustinian and Christian views of human action. Aristotle prevailed in this comparison to an astonishing extent, but there were also Augustinian and Franciscan critics who did not adopt the Aristotelian view of human action. In addition, new views of action theory emerged in fourteenth-century scholasticism. Although these nominally followed Aristotle and, in some cases, Augustine, they introduced new ways of understanding human action. The discussion of akrasia provided a conceptual laboratory in which new ideas could be tested and their implications spelled out. 5 The richness of medieval philosophy has been discussed in many specialized studies. The results of this discussion have found their way into the more general historical presentations of akrasia. 6 This interest has not, however, extended to the early modern period. The standard work on philosophical terminology, Historisches Wörterbuch der Philosophie, claims, immediately after its elaborate discussion of the medieval period, that 'weakness of will has not been a relevant concept or problem for the philosophy of the modern era. It only begins to be discussed again in the analytic philosophy'. 7 Given that many recent studies deal with akrasia in the writings of Descartes, Spinoza, Locke, Leibniz, and even Kant, this is a suprising statement. 8 It may, however, contain a grain of truth. In order to find a discussion on 'weakness of will' in these philosophers, the interpreter must define akrasia in broad terms; for instance, as general irrationality in human behaviour. One may doubt whether the non-Aristotelian philosophers of the modern era really are discussing Aristotle's problem. As their conceptual framework appears to be a different one, they may not be discussing akrasia but other problems of irrationality in human action. When Justin Gosling writes that 'between the Middle Ages and the twentieth century… interest in these problems [of akrasia] vanishes', 9 he means that Aristotle's questions no longer appeared as genuine philosophical problems after the decline of medieval Aristotelianism.My earlier study investigated Augustine's treatment of the so-called 'reluctant actions' (invitus facere) in addition to Aristotle's discussion. While that study focused on the medieval commentaries on Aristotle's EN, it also paid attention to the reception history of Augustine's views, claiming that his discussion deals with similar, although not identical, problems of 'weakness of will'. The present study follows the same

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Psychologische Aspekte paulinischer Theologie

Cited by 60 publications

References 0 publications

Thinking about Feelings: The Study of Emotions in the New Testament Writings

Thinking about Feelings: The Study of Emotions in the New Testament Writings

The Nuclear Power Plant as God

Weakness of Will in Renaissance and Reformation Thought

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