Diss. : Musikwissenschaft : Zürich : 1981. - Bibliogr. p. 250-255. -

Texte remanié de: Diss.--Fachbereich Sprach-und Literaturwissenschaften der Universität Trier, 1995. / Bibliogr. p. 351-365. Index.

Habilitationsschrift--Evangelische Theologie--Tübingen, 1978. / Bibliogr. p. 307-319. Index.

Scholarly surveys of the medieval Magdalene tend to conclude at the opening of the sixteenth century, dismissing any role she may have had in the teaching of Protestant reformers. Protestant and Catholic attitudes towards sanctity and sainthood have been the object of scholarly work, but my dissertation is the first comparative examination of the different confessions' uses of the Magdalene tradition through the early modern period. Mary Magdalene was of one of several scriptural women to whom Protestants in Germany, France, Switzerland, and England referred in debating the legitimacy of female and lay preaching. Lutheran and Reformed pastors, Anabaptists, and Quakers all adapted the medieval Magdalene tradition to advance Evangelical theologies of the forgiveness of sins, the sacraments, and the priesthood of all believers. Early modern women also seized on these possibilities, claiming for themselves the Magdalene's title as preacher and devoted disciple of the Word. The Catholic cult of the Magdalene shifted as well, serving the needs of the Catholic Reformation. In reaction to the Protestant specter of lay and female preaching, male authors in their sermons and devotional work set aside earlier descriptions of the Magdalene as "apostle to the apostles" and emphasized instead her identity as a penitent prostitute. Catholic women investigated the Magdalene's relation to her sister Martha to develop new images of female sanctity. As the medieval separation between clergy and laity was questioned, reform-minded Christians both Protestant and Catholic explored new understandings of the shape of Christian life. The Magdalene's call to confess the Gospel was a missionary imperative that transcended the boundaries of the ordained clergy. Similarly, the contemplation of Mary's contemplation and the worldly work of her sister Martha could no longer be divided among different groups, but had to be integrated by each individual. Early modern Christians from Luther to Teresa of Avila discussed the terms of this reconciliation, attempting to understand secular work as a vocation, the fruit and expression of contemplation. What have often been taken to be distinct preoccupations of opponents in reform are revealed to have shared a common dialogue, framed by the life of Mary Magdalene.

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Martin Luther King Junior was an advocate of non-violent social change strategies; he was a pastor, an author, the first president of the southern Christian leadership conference, a speaker, a Nobel Prize winner, and a leader. Martin Luther King junior was transformed by his deep family roots in the African American Baptist church. His formative experiences in his hometown of Atlanta were his theological studies, his varied models of religious and political leadership and his extensive network of contacts in the peace and social justice movements of his time. Although only 39 at the time of his death, Martin Luther King juniors’ life was remarkable for the ways it reflected and inspired so many of the twentieth century’s major intellectual, cultural and political developments. The primary aim of this study was to explore and describe the psychological development across the lifespan of Martin Luther King junior, by applying Alfred Adler’s theory of individual psychology. Martin Luther King junior’s life was explored in this study through systematic collection, analysis and interpretation of the historic data on his life, which highlighted seven significant historical periods: (a) Childhood and adolescence (1929 – 1944), (b)The inevitable (1944 – 1948), (c) The Purpose in his Destiny (1948 – 1951), (d) Family and mission (1952 – 1959), (e) Movement against segregation (1960 – 1963), (f) History is made (1963 – 1967), and (g) Unfinished business (1968). Adler’s framework was used to recognize, convert and reconstruct his life into a coherent narrative of his psychological development throughout his life. Alexander’s guidelines for extracting salient data was utilised to ensure accurate description of Martin Luther King junior’s life. A conceptual framework that is the Adlerian Matrix was included in the study as guide in presenting the research discussion and findings in an illuminating and integrative manner. The research discussion and findings suggested that Adler’s theoretical framework considers the biopsychosocial, cultural and historic influences in Martin Luther King junior’s personality development. In taking the context into consideration, Adler’s individual psychology identified King junior with a social useful lifestyle because of his high social interest which influenced his striving for superiority. This lifestyle guided his fictional goal which was selfless and aimed at contributing to the wellbeing of others. The private logic about himself, others and the world, which is developed in early childhood, was a positive navigator for the development of his personality and lifestyle. Thus according to the Adlerian theory, King junior could positively balance the resolution of the life tasks of occupation, social and love & marriage. The study of King junior’s personality development has provided an affirmative demonstration of the value of Adler’s psychological theory to understand the process of personality development in an individual life. It has highlighted the value of studying an individual life taking his context, including early experiences, family environment and every action, into consideration to understand the uniqueness of responding to life tasks and his perceptions. Recommendations were made for future research undertakings using psychobiographical research design and methodology to reveal, illuminate and reconstruct the lives of historic personalities

H.-G. Gadamer prirovnáva skúsenosť umeleckého diela k hre, symbolu a slávnosti a v kontexte symbolu ďalej k náboženskému rituálu - Večeri Pánovej v poňatí Martina Luthera. Luther symbolické chápanie Kristovej prítomnosti vo Večeri Pánovej odmietal, a tak vyvstáva otázka, prečo Gadamer toto prirovnanie použil, v čom spočíva podobnosť jednotlivých skúseností a kde sú jej hranice. Táto práca sa snaží na otázku zodpovedať pomocou analýzy Gadamerovej filozofie umenia, Lutherovej sakramentologie a následného porovnania týchto problémov vo vybraných oblastiach. Dochádza k záverom, že podobnosť spočíva v štruktúre umeleckého diela a sviatosti. V oboch prípadoch sa nejedná o vzťah odkazovania, ale o sprítomňovanie významu v prvom prípade a Krista v druhom prípade. Rozdiely sa ukazujú za prvé v povahe sprítomňovaného - v umeleckom diele ide o duchovný význam, vo Večeri Pánovej podľa Luthera o skutočné, tj. zmyslové telo Krista. Za druhé význam umeleckého diela vzniká až s ním samým, kým obsah sviatosti je už vždy dopredu daný. Za tretie, v skúsenosti umeleckého diela je divácky subjekt jeho aktívnou súčasťou, kým v sviatosti prijíma dar.

How can we preach on current political and social issues without simply adding Christ’s name to a political philosophy? More precisely, how can those who claim the heritage of Luther and the early Reformation do this? Luther withdrew from advocacy for the poor around 1525, and central parts of his theology (and the tradition that bears his name) emerged only after this withdrawal. This article argues that Luther’s theology of preaching, which conceived of proclamation as part of the Trinitarian economy, provides a doctrinally sound method for preaching on matters of social justice. After establishing the early Luther’s record on advocacy founded in the commandment to love neighbor and assessing reasons for Luther’s about face on poor relief in 1525, the article examines Luther’s understanding of preaching as “perichoretic,” part of the movement of the Trinity. As such, preaching joins in God’s mission to move people to acts of love of neighbor, sometimes acts that constitute great personal or material risk.

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