Verö entlicht auf Englisch. In diesem Buch präsentiert Jan-Olav Henriksen Argumente für das Verständnis von Religion als Ausdruck verschiedener Praktiken: der der Orientierung, der Transformation und der Re exion. Anstatt Religion in erster Linie auf der Grundlage von Lehre und propositional artikulierten Glaubenssätzen zu verstehen, argumentiert er, dass Religionen in erster Linie als Praxis verstanden werden sollte, die symbolische Ressourcen für Orientierung und Transformation vermittelt. Die Bedeutung von Lehre und Re exion wird durch ihre Beziehung zu dieser Praxis konstituiert. So bildet die Lehre nicht die Religion. Dieser Ansatz ermöglicht ein maximalistisches Verständnis der Religion, d. h. Religionen als eine Vielfalt von Phänomenen, die alle Dimensionen menschlicher Erfahrung betre en, zu sehen. Dies ist aus einer reduktionistischen Perspektive nicht möglich. Der Band liefert ein konkretes, praxisorientiertes und pragmatistisches Verständnis der Rolle von Religion in verschiedenen Bereichen des menschlichen Lebens.
What reasons and resources can Christian theology find for developing a panentheist position that is also able to engage with contemporary science? By taking its point of departure in basic human experiences, Christian theology can, even in a Trinitarian fashion, be developed as a way to understand God's presence in the world as a presence where the actual occurrences point towards God's own work. This point is especially related to the experience of love. Furthermore, God's presence can be understood as sacramental in the Augustinian sense. Moreover, the contributions of the Danish philosopher of religion Knud E. Løgstrup on God's presence and transcendence, as well as Niels Henrik Gregersen's elaborations on deep incarnation. Prove to offer important reasons for considering panentheism a viable option for the articulation of Christian theology.
SummaryGod is always experienced in the mode of representations. The fundamental representation of God is Jesus Christ, the true image of God. In order to specify this designation further, with reference to all of humanity, it is suggested that the basic features of such representation can be identified in the features of desire and vulnerability, as manifestations of interconnectedness and dependence. These features are not only expressing themselves as that with which humans need to come to terms, but they also manifest the deeply relational character of humanity and its internal connection to goodness. They also make it possible to specify further how God and the human being are intrinsically connected, and make it possible to see why love is so important in the realization of imago Dei: It is love that secures that both desire and vulnerability can contribute to human flourishing, and thus precludes sin from manifesting itself.
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