Search

This paper argues that even Crane's modified account of belief doesn't do justice to all varieties of religious belief. Particularly beliefs associated with ritual behavior don't seem to match the criteria of Crane's alternative account. So, the question remains whether these beliefs should still be called beliefs, or whether the standard model of belief is even more false than Crane suspects. [ABSTRACT FROM AUTHOR]

This article replies to criticism of my article, "Is Religious Belief a Kind of Belief?" by Sebastian Gäb, Eva Schmidt and Michael Scott. [ABSTRACT FROM AUTHOR]

Are religious commitments beliefs or some other kind of mental state? Do religious affirmations express beliefs or other non-doxastic attitudes? These questions have been prominent in philosophical research on the language and psychology of religion since the mid-twentieth century, but the history of interest in these topics traces back to late antiquity. In a recent paper, Tim Crane approaches these questions from the perspective of research on theories about the nature of belief. According to some accounts, he argues, the attitudes that we call religious "beliefs" do not exhibit the properties requisite for belief. He raises grounds for dissatisfaction with the proposed account of belief and cognate debates about cognitivism and non-cognitivism, and concludes by setting out a more descriptive approach as the basis for an understanding of religious attitudes. This paper argues that Crane's argument relies on an unduly demanding theory of belief. However, the concerns that he raises about the belief status of religious commitment can be motivated – and are extensively debated – in recent research on religious faith. Crane's characterisation of the cognitive/non-cognitive debate is also disputed. The paper concludes by raising concerns about Crane's description of the scope of the field of religious language. [ABSTRACT FROM AUTHOR]

As a counterpoint to demonstrative proofs in metaphysics, Robert Nozick presented the case for God's existence based on the value of personal experiences. Personal experiences shape one's life, but this is even more evident with extraordinary experiences, such can be religious ones. In the next step, says the argument, if those experiences can be explained only by invoking the concept of the Supreme Being, then God exists. The second step mirrors scientific explanation constituting what Nozick calls the "argument to the best explanation." The argument is set against the background of Nozick's methodology which rejects demonstrative proofs in metaphysics. Its purpose is threefold. It aims to establish a certain sort of experience (religious/spiritual) as a legitimate basis for the argumentation; it aims to show that it is not philosophically blasphemous to explain such experiences by introducing a concept of divinity. Finally, it seeks to showcase the non-dogmatic, investigative nature of the argument. By exploring the merits of Nozick's proposal, I will try to elucidate all three components, which should pave the way for a broader discussion on the role of non-demonstrative arguments in metaphysics. [ABSTRACT FROM AUTHOR]

Recently cognitive science and neuroscience have been approaching a traditionally theological topic - the question of belief. This changed the perspective and provided evidence that all sort of belief states (resp. faith) are results of preliminary mentally and embodied believing processes. Religious education can benefit from these insights when applying them to their proper fields like Religionsunterricht or ecumenical or interreligious dialogue. [ABSTRACT FROM AUTHOR]

With the credition approach, Hans-Ferdinand Angel presents a concept that aims to formulate a basic theological term in a way that is psychologically and neuroscientifically compatible. In this article, this claim is discussed within the horizon of psychological approaches, concepts, and logic of reasoning. It becomes clear that the analytical power of the credition approach largely coincides with that of the psychologically proven concept of "attitude". However, the credition approach offers a conceptualization of the phenomenon of belief which seems to be able to overcome the psychology's widespread reluctance to deal with this phenomenon. Likewise, the high connectivity of the credition approach with neurosciences opens up new research perspectives. The relevance of the credition approach for research in religious education which is oriented on psychological standards will depend strongly on whether it can be translated into psychometrically validated empirical instruments. [ABSTRACT FROM AUTHOR]

The current publication by Hans-Ferdinand Angel calls for a paradigm shift in the context of Credition Research with regard to the traditional understanding of believing and also invites systematic theology to test and apply the new understanding of believing. The following article takes up this offer and outlines the enormes changes for traditional protestant dogmatics. [ABSTRACT FROM AUTHOR]

This article discusses the potential of Christoph Schwöbel's relational theology for a reexamination of the Christian faith. Faith is considered as a phenomenon of relationships that is inspired and confronted by changing human expectations. Theology reflects on the interface between human expectations and God's self-communication. It also argues for a new concept of the soul as the relational center of the human being. The text discusses various theological approaches to understanding God's creation and reconciliation project, as well as the relationship between humans and sin. It emphasizes that the relationship between God and humans should be characterized by love and trust. The goal of the Christian faith is the reconciliation of all relationships between God and humans. The power of God lies in his love and reconciliation, and justification should be accepted solely through faith. The Kingdom of God aims to restore the capacity for relationships in humans and promote the community of saints. The theological views of Christoph Schwöbel and Werner G. Jeanrond are discussed, with both agreeing that God's power establishes and limits human power. Schwöbel emphasizes the importance of God's love for creation and reconciliation, while Jeanrond emphasizes the significance of the human soul as a center of relationships and the necessity of a relational theology. [Extracted from the article]

In this lecture, I wish to speak about the faithless analyst. This is an analyst without fixed religious notions, without specific preferences with regard to religious faith and practice, without religious commitments or attachments of the kind that would influence the course of the analysis. Is this possible? Analysts like everyone else grow up in specific cultures that are deeply entangled with religious traditions. Can analysts shed this formation when they enter the consulting room? Should they? Values come with religious faith and practice. Should the analyst shed such religiously based values for the sake of absolute neutrality? I want to think about such faithlessness as an impossible ideal for analytical practice and how to work with failures to remain faithless in the presence of different faiths or the absence of faith among patients., (© 2024 The Society of Analytical Psychology.)

Luhmann states that the individuality of people varies from one individuality of inclusion to another exclusive individuality. In stratified societies it was measured by which layer or class one belonged. In functionally differentiated societies there is a fragmentation of the subject. To deal with this experience, Elisabeth in Horváths play Glaube, Liebe, Hoffnung, uses her suicide in the service of a subject fission. The term "subject fission" subsumes various self-techniques that have been used since antiquity and arose in the context of a concern for themselves. To what extent suicide also assumes this function for Elisabeth, is elaborated in the text analysis.

Copyright of Yearbook of the Faculty of Political Sciences / Godisnjak Fakultet Politickih Nauka Beograd is the property of University of Belgrade, Faculty of Political Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Die biblische Theologie der Freiheit ist von dem starken Glauben durchdrungen, dass Gott der Befreier ist. In der Moderne wird diese Befreiungstheologie fraglich, weil sie den Verdacht erregt, Menschen würden doch permanent in Abhängigkeit gehalten, wenn sie in ihrer Freiheit auf Gott angewiesen wären. Die Theologie, die diesen Verdacht genährt hat, gehört auf den Prüfstand einer hermeneutisch aufgeschlossenen Exegese, die den ursprünglichen Zusammenhang rekonstruiert. Der Römerbrief des Apostels Paulus belegt ein Konzept, das die Freiheit des Gewissens mit der Freiheit des Glaubens vermittelt. Die Matrix ist eine relationale Anthropologie, die das Ich in den Beziehungen zu anderen Menschen und darin zu Gott charakterisiert sieht. Paulus zeigt, wie in dieser Freiheit ein Ethos universaler Solidarität mit der Klärung einer Erlösungshoffnung einhergeht, die den Horizont menschlicher Freiheit unendlich weitet

Copyright of Studia Nauk Teologicznych PAN is the property of Polish Academy of Sciences, Committee on Theological Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Nauk Teologicznych PAN is the property of Polish Academy of Sciences, Committee on Theological Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Universitatis Babes-Bolyai, Philosophia is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In der Lehre der katholischen Kirche ist die Familie die erste und grundlegende Gemeinschaft, die junge Menschen in das gesellschaftliche Leben einführt, ihnen den Glauben vermittelt und ihre christliche Haltung formt. Eine Reihe von empirischen Studien stellt die tatsächlichen Auswirkungen der Familienerziehung auf die religiöse Haltung junger Menschen dar und zeigt auf, wovon ein beständiges Nachwirken dieser Erziehung im Jugend- und Erwachsenenalter abhängt. Diese Studien zeigen weiterhin, dass die Erziehung im Glauben durch das religiöse Bewusstsein und die damit im Einklang stehende Einstellung der Eltern, den autoritativen Erziehungsstil und das Heranwachsen in einer intakten Familie fördert. Aus diesen Studien ergibt sich auch, dass die Familie ein notwendiges, wenn auch nicht ausreichendes Umfeld darstellt, damit der Mensch am Glauben, den er in seiner Kindheit erlebt hat, lebenslang festhalten kann. Der Mensch wird in der Jugend und im Erwachsenenalter ein Gläubiger und Praktizierender bleiben, wenn es ihm gelingt, Unterstützung für die Entwicklung seines religiösen Lebens im nicht-familiären Umfeld zu finden. Im Prozess der intergenerativen Glaubensvermittlung spielt die Kirche eine wichtige Rolle, die sowohl in der Aufgabe besteht, die Eltern bei der Erziehung der jungen Generation zu unterstützen wie auch das soziale Umfeld so zu gestalten, dass die religiöse Einstellung nicht geschwächt, sondern gefördert und in ihrer Reifung unterstützt wird.

Der christliche Glaube verspricht eine Zukunft, die zu einem starken Auftritt einlädt. Aber daran ver-sprechen sich jene, die diese Zukunft mit selbstgerechter Macht zu ihrer Verfügung verwechseln. Dafür sind Petrus das primäre biblische Beispiel und der sexuelle Missbrauch in der Kirche ein bedrängender Beleg. Der Fall von Kardinal Groër offenbart, wie ein starker Auftritt des Glaubens, der andere beschämen soll, zu schamloser Selbstgerechtigkeit einlädt. Es ist kein Zufall, dass dieser verquere Habitus zur kennzeichnenden Last auf dem Pontifikat von Johannes Paul II geworden ist; seine Bischofsernennungen haben ihn gefördert, weshalb sein Widerstand gegen den sexuellen Missbrauch nach innen nicht halten konnte, was sein Schuldbekenntnis nach außen versprach. Darum greift die Aufarbeitung der kirchlichen Schuld im sexuellen Missbrauch so lange zu kurz, wie die Kultur der Schamlosigkeit nicht erfasst ist, mit der Täter ihre Opfer selbst über mögliche Schuldeingeständnisse hinaus knechten. Die Opfer bleiben mit Scham belastet, die zugleich aber im starken Glaubensauftritt als identitätspolitisches Muster genutzt wird. Solange dieses Muster in der Kirche nicht zerbrochen wird, ver-spricht sich ihr Glaube an seinen Versprechen

Der Artikel untersucht und vergleicht die Bedeutung von אמן (Hifil) und בטח. Die Methodik basiert auf der Frame-Semantik, einer Theorie der kognitiven Linguistik. Diese rechnet mit prototypischen Situationen, die bei Sprachbenutzern durch die Verwendung von Wörtern evoziert werden. Aus den biblischen Texten werden ein Frame für האמין und ein Frame für בטח rekonstruiert. האמין setzt einen Inhalt voraus, den ein personales Gegenüber äußert und den die »glaubende« Person für wahr hält. בטח dagegen setzt eine (potenzielle) Gefahr voraus, deren Abwendung die »vertrauende« Person erwartet. The article examines and compares the meaning of אמן (Hifil) and בטח. The methodology is based on frame semantics, a cognitive linguistic theory. This theory relies on prototypical situations that are evoked in language users by the use of words. A frame for האמין and a frame for בטח are reconstructed from the biblical texts. האמין presupposes a content that expresses a personal counterpart and that the »believing« person considers to be true. בטח , on the other hand, assumes a (potential) danger, the avoidance of which the »trusting« person expects. [ABSTRACT FROM AUTHOR]

Copyright of Forensische Psychiatrie, Psychologie, Kriminologie is the property of Springer Nature and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Based on a case history that deals with a subjective misconception in the sense of a pathological conviction of the patient which severely limited his quality of life, it is hypothesized that the negative self-attribution, which is based on a real, conscious experience during schooling, can be understood as a defense against unconscious infantile emotional experiences which serves to avoid the reliving of traumatic states. Early, unbearable, incomprehensible, barely-represented states were split off, transcribed and fixed in the all-shielding construction of the pathological belief to be stupid. The analytical process develops and shows how, furthered by a meaningful dream (in the sense of Quinodoz' »dreams that turn over a page«) it gradually succeeds in gaining emotional access to the split-off layers, enabling a working-through into which the analyst inevitably gets drawn, thus having to endure the patient's agony in the countertransference before a growing understanding and transformation of the unconscious process can eventually occur. A theoretical foray sets out the conceptual context which has contributed to the background of understanding for the clinical work. [ABSTRACT FROM AUTHOR]

Copyright of Studia Nauk Teologicznych PAN is the property of Polish Academy of Sciences, Committee on Theological Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Studia Nauk Teologicznych PAN is the property of Polish Academy of Sciences, Committee on Theological Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Dieser Aufsatz plädiert dafür, eine theologische Grundhaltung für die Religionspädagogik zu erproben, ‚fundamentaltheologischer Habitus‘ genannt, die von inneren theologischen Autoritäten absieht, und durch Zeugnis und Vernunft für den Glauben argumentiert und in der Person des/der Lehrer/s/in bezeugt. Damit soll vor allem die Kompetenz der SchülerInnen gestärkt werden, sich im weltanschaulichen Pluralismus vernünftig prüfend zu entwickeln. Understanding, reasoning and realizing the word of the gospel in our own life The article advocates a theological attitude in the field of Catholic Religious Education, called ‘fundamental theological habitus’, which desists from inner theological authorities and argues for Faith through testimonial and ratio, with the teacher as a testimony for it. Thus, the students competence for critical questioning and development within the pluralism of Weltanschauungen shall be strengthened.

In the contemporary theological landscape Filipino theology has remained marginal compared to Latin-American theologies. Hence, this paper attempts to present Bahala Na as a Filipino articulation of Astley's Ordinary Theology in the context of Filipino diaspora. With this, we assert that the importance of ordinary Filipino migrants' input in the current theological enterprise cannot be overlooked because the churches in the world are now phenomenally populated by the millions of Filipinos who possess a unique faith that has sustained them amidst the precariousness of their diasporic life. We believe that ignorance of this inculturated theology is ignorance of the real essence of "catholic" theology. [ABSTRACT FROM AUTHOR]

Die religiöse Dimension des Nationalsozialismus ist Gegenstand einer sehr kontroversen Fachdebatte, die von der Ablehnung einer solchen über Begriffe wie Religionsersatz, Ersatzreligion und politische Religion bis hin zu „echter" Religion reicht. Ansatz dieses Artikels ist, dass viele Hitler als das „Heilige" im Sinne Rudolf Ottos erlebten. Um das zu verstehen, wird der Glaube Hitlers in Relation gesetzt zum Glauben an Hitler, und die damals populäre Ansicht, der Nationalsozialismus sei das „wahre" Christentum, wird Hitlers Absicht gegenübergestellt, ein „Deutschtum" nach dem Vorbild des Judentums zu schaffen. Es entstand ein religiöser Glaube, der maßgeblich von der Wirkung Hitlers gespeist wurde. Nur weil Hitler über Jahrhunderte tradierte Wahrnehmungsmuster bediente, konnte das areligiöse Fusionserlebnis, das seine Reden hervorriefen, als das „Heilige" interpretiert werden. The religious aspect of National Socialism is discussed very controversially. It is either rejected outright or described as a substitute of religion, a pseudo-religion, a political or a "real" religion. This article will show that Hitler evoked the experience of the "Holy" in the sense of Rudolf Otto. This is due both to Hitler's beliefs and the belief in Hitler. National Socialism was seen as the fulfilment of Christianity. Hitler himself wanted to create a „Germanism" following the example set by Judaism. The main source of the arising religious belief was Hitler. He was believed to be holy because his doctrine and the Führermythos fit well into traditional patterns of perception. [ABSTRACT FROM AUTHOR]

Luhmann states that the individuality of people varies from one individuality of inclusion to another exclusive individuality. In stratified societies it was measured by which layer or class one belonged. In functionally differentiated societies there is a fragmentation of the subject. To deal with this experience, Elisabeth in Horváths play Glaube, Liebe, Hoffnung, uses her suicide in the service of a subject fission. The term „subject fission“ subsumes various self-techniques that have been used since antiquity and arose in the context of a concern for themselves. To what extent suicide also assumes this function for Elisabeth, is elaborated in the text analysis. [ABSTRACT FROM AUTHOR]

Copyright of Studia Nauk Teologicznych PAN is the property of Polish Academy of Sciences, Committee on Theological Sciences and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)