The sixteenth-century Reformation in Germany is often viewed as having made a radical change by breaking with the thinking of the past and starting something new. One example given is the Reformation's perceived rejection of philosophy (that is, philosophy's method, subject matter, and purpose), although the regard for philosophy has often been assessed only on the basis of second-order data. Past research has looked at various individuals' keeping or breaking with the preceding era and at the question of continuity between individuals within the Reformation movement of the sixteenth century. This interdisciplinary study examines the regard for philosophy and both the keeping and breaking of the whole movement, by considering how philosophy is used in The Book of Concord, which contains Reformation documents from the earlier and later sixteenth-century that were widely accepted and given authoritative status. The specific Book of Concord uses of philosophy considered are second-order statements about philosophy and its cognates and about logic, as well as first-order uses of organization by [ancient Greek topoi] ("topics") or loci ("places") and of argumentation by both induction (namely, example and analogy) and deduction. The study's taking philosophical uses as indicators of regard for philosophy has been called for in previous research and is relatively unique. Another significant contribution of this study is a detailed treatment of syllogisms used in arguing, for example, for the Reformers' position that justification, or righteousness before God, is only on account of faith in Jesus Christ. The study also considers the Reformers' formal distinction between justification and sanctification, or holy living, as a case study for philosophy in service to theology as its handmaiden in a ministerial role. More than finding an inexplicable, eclectic use, the dissertation concludes that The Book of Concord where necessary rejects philosophy and logic but nevertheless at the same time makes use of them, except where the use of such methods contradicts or goes beyond the Reformers' understanding of God's revelation in the Bible. Such rejection but simultaneous use both keeps and breaks with the preceding medieval period and continuous within the Reformation movement of the sixteenth century.

Jag vill i min uppsats främst lyfta fram dem som internaliserat omgivningens språk trots att det nedvärderar dem. De får möta och lyssna till det språk som Anne-Louise Eriksson formulerat genom främst "Kvinnor talar om Jesus, "Kvinnan som subjekt i feministisk teologi" och "När var och en hör just sitt språk talas". För att ge dem som internaliserat omgivningens språk konstnärlig gestalt och på det viset belysa dem och göra dem mer gripbara har jag använt mig av Toni Morrisons roman "De blåaste ögonen". På detta vis byter jag ut Erikssons målgrupp svenska kvinnliga präster mot en mycket utsatt familj i ett rasistiskt samhälle i Ohio på 1940-talet. Detta gör att jag prövar hennes språk mot en helt annan kontext än den hon vänder sig till. Till hjälp med detta vågstycke har jag tagit Sharon D. Welchs läsning och tillämpning av Toni Morrisons "De blåaste ögonen". Jag vill se detta som en dialog mellan dem där alla förhoppningsvis kan bli berikade genom att mötas och utmanas av varandra.

I alla tider har dopet varit den viktigaste riten inom kristendomen. Motiven för dopet har dock ändrats under århundradenas gång. Man kan i viss mån säga att den kristna kyrkans historia avspeglas i dess dopteologier och dopmotiv. Ett exempel på det är hur de tidiga kristna gick från att vara förföljda till att bli accepterade och så småningom till att bli romersk statskyrka. Denna utveckling påverkade många av ceremonierna kring dopet, liksom dess innebörd. Ett annat exempel är den inverkan som kristna tänkare och kyrkofäder haft. Från ett äldsta motiv i Jesu eget omvändelsedop skedde med hjälp av Paulus tidigt en förskjutning mot att dopet i första hand manifesterade del i Jesu död och uppståndelse. Augustinus har haft stor påverkan inte minst genom sin arvsyndslära. Martin Luther hämtade inspiration från dem båda och hans tankar kring dopet är aktuella för oss ännu idag. Även inom Svenska kyrkan har det centrala med dopet uttryckts på flera sätt sedan reformationen, vilket mångfalden av dopordningar vittnar om. Grunden har dock i snart 500 år varit luthersk teologi i framför allt Augsburgska bekännelsen och hans båda katekeser. 1982 publicerade Kyrkornas Världsråd BEM-dokumentet i syfte att uppnå ekumenisk samsyn på bland annat dopet. Denna skrift påverkade i viss utsträckning utformningen av gällande dopordning i 1986 års kyrkohandbok. I Svenska kyrkans dopliturgi finns formuleringar som kan vara svåra att förstå för gemene man. Detta har medfört att en eventuell ändring av dopordningen har debatterats flitigt inom den svenska kristenheten. På senare tid har debatten fått ny näring i och med en nyligen publicerad doktorsavhandling av Anna Karin Hammar med titeln Skapelsens mysterium, Skapelsens sakrament. I flera stift pågår förnyelsearbete av dopritualet och i Alingsås har en alternativ dopordning godkänts av domkapitlet i Skara. Den dopteologiska diskussionen rör sig i huvudsak kring två ämnen. Det första är synen på arvsynden, det andra handlar om dopets nödvändighet över huvud taget. Genom dopinbjudningar, dopgudstjänster, dop i andra gudstjänster, skrifter som Befrielsen – stora boken om kristen tro och Lilla boken om kristen tro, broschyrer om dopet och hemsidor kommunicerar Svenska kyrkans församlingar sina tankar kring dopet. Det är till stor del genom sådant material som allmänheten kommer i kontakt med de kyrkliga uttrycken. Vid kyrkomötet 2009 beslutades om en nationell översyn av dopet, bland annat eftersom olika publikationer om dopet visade alltför stor spridning vad gäller form och innehåll. Sedan 1996 är dopet en förutsättning för medlemskap i Svenska kyrkan och dess betydelse för kyrkans fortlevnad kan knappast överskattas. Under ganska lång tid har dock doptalen haft en negativ utveckling och 2009 döptes 56 % av alla nyfödda in i Svenska kyrkan. År 2000 var motsvarande siffra 73 %.1 Det kristna dopet har fått konkurrens från sekulära alternativ som namngivningsceremonier. Med stor säkerhet kommer det att vara en stor utmaning för kyrkan att i nutid och framtid kunna motivera varför det är viktigt att familjer låter döpa sina barn. Detta ska dessutom göras i ett sekulariserat och pluralistiskt samhälle, där kontakten med kyrkan och den kristna tron ofta är sporadisk.

Thesis (master's)--Jāmiʻat al-Qāhirah. / Includes bibliographical references (p. 236-244).

Orientador: Jose Oscar de Almeida Marques / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-04T10:00:38Z (GMT). No. of bitstreams: 1 Weinfortner_AlmirJose_M.pdf: 32069354 bytes, checksum: 701fee6dbae34818dcc3e8625087bfc9 (MD5) Previous issue date: 2005 / Resumo: o propósito básico deste estudo é procurar compreender a vontade débil a partir da relação conceitual entre a décadence e o Cristianismo. Para trilhar tal caminho, é imprescindível que sigamos as pegadas de Nietzsche, desenvolvendo uma crítica à religião, mais especificamente ao Cristianismo. O estudo tem início com a discussão acerca do fenômeno da crença religiosa, buscando o seu significado e fundamento. Um dos alicerces básicos deste primeiro momento é a atenção dedicada à estruturação do conceito de fé, tal como aparece em O Anticristo. Desenvolvida esta questão, num segundo momento procuramos compreender a vontade débil a partir do Cristianismo - segundo Nietzsche, melhor representante desse tipo de vontade. Alicerçamos este estudo na configuração do Cristianismo como um "mau inimigo", nos conceitos de "corrupção da vontade" e "compaixão" - elementos conceituais de importância considerável na caracterização do Cristianismo desenvolvida por Nietzsche. Esta discussão encaminha para o desenvolvimento do capítulo que trata do conceito de décadence. O estudo tem início com a apresentação do que Nietzsche considera sua "experiência pessoal com a décadence", da qual ele se considera um "mestre". Na seqüência do capítulo, aprofundamos a discussão do conceito de décadence, apresentando a influência que Nietzsche teve da leitura da obra Essais de psychologie contemporaine, de Paul Bourget, a partir das críticas que faz à Richard Wagner, em O Caso Wagner. Talvez seja nessas críticas que se pode perceber de uma forma melhor sistematizada as características do processo de décadence. Processo este que encontra na vontade asceta o seu melhor representante e no Cristianismo a sua melhor sustentação. Feitas discussões conceituais básicas, no final do capítulo procuramos mostrar, nas pegadas de Nietzsche, o Cristianismo como "religião da décadence". Por fim, no quarto e último capítulo, buscamos perceber os fundamentos da afirmação de que o Cristianismo é o principal represente da décadence, a partir de sua origem e caracterização histórica. Para tanto, seguimos o percurso conceitual desenvolvido por Nietzsche em O Anticristo, passando pela história de Israel, a interpretação do tipo psicológico de Jesus e sua desfiguração histórica, cujo principal responsável foi o apóstolo Paulo. Uma das principais preocupações da filosofia de Nietzsche foi a denúncia de um tipo de vontade que se quer forte negando os fundamentos da própria força, na afinnação de valores que enfraquecem o tipo homem.E aqui nos deparamos com o Cristianismo, como a religião responsável pela universalização desses valores. Desenvolvendo o percurso teórico apresentado neste estudo, procuramos compreender alguns dos traços da indignação filosófica nietzscheana / Abstract: The basic purpose of this research is to try to comprehend the weak wish from the conceptual relation between décadence and the Christianity. To thresh such way, it is essential to follow Nietzsche's footprints, developing a criticism to the religion, more specifically to the Christianity. The study has beginning with the discussion conceming the religious belief phenomenon, seeking your meaning and foundation. One of the basic foundations of this first moment is the dedicated attention to the faith concept structuring, just as it appears on The Antichrist. Developed this matter, in a second moment we try to comprehend the weak wish from Cristianity - according to Nietzsche, the best representative of this kind of wish. We base this study on the Christianity configuration as a "bad enemy", in the "wish corruption" concepts" and "compassion" - conceptual elements with considerable importance in Christianity's characterization developed by Nietzsche. This discussion forwardfor the chapter development that care for décadence concept. The study has beginning with the presentation that Nietzsche considers his "personal experience with décadence", in which he considers himself as a "master". In the chapter sequence, deepen décadence concept discussion, introducing the influence that Nietzsche had of the work reading Essais de psychologie contemporaine, of Paul Bourget, from his criticisms to Richard Wagner, in The Case of Wagner. Perhaps is in these criticisms that is possible to realize in a better systematized form the characteristics of décadence process. Process that finds in the weak wish your best representative and in the Christianity its best support. Done basic conceptual discussions, at the end of the chapter we try to show, in the footprints of Nietzsche, the Christianity as a "décadence religion". Finally, in the fourth and last chapter, we seek to realize the affinnation of the foundations that the Christianity is the principal representative of décadence, from its origin and historica1 characterization. For so much, we follow the conceptual route developed by Nietzsche in The Antichrist, passing through Israel's history, the interpretation of Jesus's psychological type and his historical disfigurement, which principal responsible was the apostle Paulo. One of the principal philosophy preoccupations of Nietzsche was the accusation of a kind ofwish that is wanted strongly denying the foundations ofthe force, in the values affinnation that weaken the man. And here we come across to the Christianity, as the responsible religion for universalization of these values. Developing the introduced theoretical route in this study, we try to comprehend some of the philosophical indignation nietzscheanna traces / Mestrado / Filosofia / Mestre em Filosofia

Submitted by Biblioteca Central (biblioteca@unicap.br) on 2018-06-19T18:20:17Z No. of bitstreams: 2 rosana_delane_campelo.pdf: 1000416 bytes, checksum: a21c1b4b4cc640362011e13f22791414 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) / Made available in DSpace on 2018-06-19T18:20:17Z (GMT). No. of bitstreams: 2 rosana_delane_campelo.pdf: 1000416 bytes, checksum: a21c1b4b4cc640362011e13f22791414 (MD5) license_rdf: 0 bytes, checksum: d41d8cd98f00b204e9800998ecf8427e (MD5) Previous issue date: 2018-05-09 / Kierkegaard’s thinking is placed in the context of the philosophical critique of religion, which started with Hegel. Kierkegaard is opposed to the perspective of Hegel’s Philosophy of Religion, reducing Christianity to a system dominated by logic, as well as the union between religion and philosophy, where philosophical speculation justifies and explains faith in a rational manner. The problem of the relationship between reason and faith is the starting point for the defence of faith as passion. In the book Fear and Trembling, Kierkegaard analyses the essence of the Christian faith in the biblical passage of the sacrifice of Isaac, asked by God to Abraham, in Genesis 22. Faith is understood as a dimension of subjectivity and, for Kierkegaard, “subjectivity is truth”. Such truth is attained in interiority and must make sense in the individual's life. It is from this emphasis on interiority that the philosopher establishes the discussion of authenticity and its criticism of Christianity. The objective of this paper is to outline the essence of the Christian faith in Kierkegaard, the passion of faith, to deepen the reflection on the meaning of Christianity and being a Christian today – in face of the confusion and crisis of values in contemporary society, the religious mercantilism of the Christian faith, the inconsistencies of fundamentalism and religious intolerance – giving directions to the discussion of otherness and Christian faith nowadays. / O pensamento de Kierkegaard está inserido no contexto da crítica filosófica da religião iniciada com Hegel. Kierkegaard opõe-se à perspectiva da Filosofia da Religião de Hegel de redução do cristianismo a um sistema dominado pela lógica. Ele discorda igualmente da junção entre religião e filosofia, em que a especulação filosófica justifica e explica racionalmente a fé. O problema da relação entre a razão e a fé é o ponto de partida da defesa da fé como paixão. No livro Temor e Tremor, Kierkegaard analisa a essência da fé cristã na passagem bíblica da história do sacrifício de Isaac, solicitado por Deus a Abraão, em Gênesis 22. A fé é compreendida como dimensão da subjetividade, e para Kierkegaard a “subjetividade é a verdade”. Essa verdade é apropriada na interioridade e precisa fazer sentido na vida do indivíduo. É a partir dessa ênfase na interioridade que o filósofo estabelece a discussão sobre a autenticidade e fundamenta a sua crítica à cristandade. A perspectiva do presente trabalho é esboçar a essência da fé cristã em Kierkegaard, a paixão da fé, para o aprofundamento da reflexão sobre o significado do cristianismo e do ser cristão hoje – diante da confusão e crise de valores da sociedade contemporânea, do mercantilismo religioso da fé cristã, das incoerências do fundamentalismo e da intolerância religiosa –, apontando direções para a discussão sobre alteridade e fé cristã na contemporaneidade.

This thesis is an analysis and examination of the concept of Faith as understood, experienced, and held by John Wesley: Throughout this study, the question, "Is this Faith possible" lingers, depicting the serious quest of heart and mind to understand Wesley's theology and his empirical view of Faith, as found in the eighteenth-century Revival in England and in Methodism. The problem of the usage of Faith, and the confusion of Freedom, in the life of the "true Christian" in Society, forms the basis of this discussion. The concepts Faith, Freedom, and Society are each examined in this work: The Spirit of the Age, as depicted by the thought of Kant the "transcendentalist" in Europe; of Locke the English empiricist; and of Edwards the Calvinist in America, give insight into the struggle in the pursuit of Freedom. These difficulties are met by the unique ministry of Wesley, who would not compromise man's "unalienable right" to be Free, especially in the light of "salvation by faith." In this analysis and consideration I look at Wesley's concepts of Faith, Freedom, and his understanding of Society, in the light of his theology and ethics, as well as the milieu of the eighteenth century; the implications of these are considered, taking note of, the influence and the impact of Wesley's ministry and writings upon almost all of the eighteenth-century English population, as well as the overflow of the same into the wider world. What happened through his ministry stresses the truth that, what he knew as Faith, was very different from the orthodox and traditional views. More than ever, this needs to be understood today. Wesley's experience of Faith, in his Freedom with regard to Society, is as relevant today as it was then. This thesis sets out to clarify some of the problems: What Wesley had found, history cannot deny. / Philosophy, Practical & Ststematic Theology / D. Th. (Theological Ethics)

Chapter one: A perennial (if controversial) concern in both theology and philosophy of religion is whether religious belief is ‘reasonable’. Austin Farrer (1904-1968) is widely thought to affirm a positive answer to this concern. Chapter One surveys three interpretations of Farrer on ‘the believer’s reasons’ and thus sets the stage for our investigation into the development of his religious epistemology. Chapter two: The disputed question of whether Farrer became ‘a sort of fideist’ is complicated by the many definitions of fideism. Chapter two thus sorts through these issues so that when ‘fideism’ appears in subsequent chapters a precise range of meanings can be given to it, and the ‘sort of fideist’ Farrer may have become can be determined more accurately. Chapter three: Although Farrer’s constant goal was to develop ‘a viable and sophisticated natural theology,’ an early moment of philosophical illumination involved recognising the limits of reason. Chapter three begins with a sketch of Farrer’s life, looks at his undergraduate correspondence where some ‘fideistic’ themes are first articulated, and then focuses on his classic text of ‘rational theology,’ *Finite and Infinite* (1943). Chapter four: In subsequent years, Farrer became increasingly open to placing a greater emphasis on faith. And yet, he continued to press the question: ‘Can reasonable minds still think theologically?’ Chapter four argues that, stimulated by Diogenes Allen’s doctoral dissertation and citing it explicitly, Farrer’s *Faith and Speculation* (1967) attempts to blend Allen’s more fideistic position with a continuing concern for legitimate philosophical critique. Chapter five: The fifth chapter evaluates the significance of Farrer’s final position in the context of contemporary religious epistemology and the current wide-spread interest in spirituality. In conclusion, Farrer finally seems to locate theistic evidence not primarily in nature or reason, but in holy lives and our own attempts to live by faith: ‘It is solved by sacrifice’.

Henri Justel (Paris 1620 - Londres 1693) est un érudit français huguenot anglophile, membre éminent de la République des Lettres Il a été peu étudié en France à cause de son apport littéraire inexistant si on fait abstraction de sa riche correspondance et ce, en dépit de la brillante académie privée internationale qu'il animait à Paris, de son vaste réseau et de ses centres d'intérêt divers et variés et touchant autant les humanités que les sciences. C'est l'un deux, Foi et Raison, qui est exploré ici tant dans son contexte d'époque que dans le cercle de Justel. Ce débat entre la Science et la Foi a conduit à classer les idées philosophiques de beaucoup de grands esprits du XVIIème siècle. Pourra-t-il en être de même pour Justel? / Henri Justel (Paris 1620 - London 1693) was a french, huguenot and anglophile erudite and a important member of the République des Lettres. He is not so wellknown in France because his poor literary contribution in spite of his very rich correspondence, of the brilliant private academy he was hosting in Paris, of his large network of relations and of his various interests in sciences as well as in humanities. One of those, Faith vs Reason, is to be dealt with overhere, either in his historical context or in Justel's circle. This very debate between Science and Faith lead to classify the philosophical options of many famous characters of the seventeenth century. Shall we be able to do so about Justel?

<p>Denna uppsats syftar till att ge en bild av förbundet Humanisternas debatt och porträttering av islam och muslimer. Detta med hjälp av utländska ateister som även förekommit i förbundets egen tidskrift <em>Humanisten</em>. Mina frågeställningar är: Hur framställs islam och muslimer av media och av förbundet Humanisterna? Vilken kritik har framförts av Humanisterna angående islam och muslimer? Bidrar förbundet till en ökad schablonisering av islam och muslimer? För att nämna kortfattat vad jag kommit fram till kan det sägas att Humanisterna, när de skriver om islam eller muslimer, delvis är intoleranta i sin retorik. Den kritik som framförts mot förbundet är bland annat att de vill tvinga på en sekulär livsåskådning och att de tror dig ha ett slags monopol på sanningen. Eftersom den mediebild som redan existerar av islam och muslimer är negativt laddad, så hjälper Humanisterna till att öka den bild av islam som finns som den ”onda, mörka” religionen i vår tid, det vill säga, man bidrar till redan existerande schablonisering av muslimer.</p>