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Speaking Rightly about Christian Hope and the Resurrection of the Body: Popular Religiosity, the Evolution of Church Teachings on the Soul and the Limits of Eschatological AssertionsBorro Barbosa, Cristiano Guilherme January 2019 (has links)
Thesis advisor: John R. Sachs / Thesis advisor: Margaret E. Guider / Catholic faith affirms human nature as an intrinsic fundamental unity between body and soul. Nonetheless, because the soul is immortal, Catholic teaching asserts that the soul survives even when it is separated from the body between death and resurrection. This belief in the survival of the separate soul can lead to a misguided understanding of the afterlife. It also has potentially detrimental consequences for the people of God in the present life. If the afterlife is conceived as a pure spiritual reality disconnected from the material world, the faith-filled practices of popular religiosity can lose their embodied character and be reduced to nothing more than pious spiritual devotions that are totally disengaged from the responsibilities and realities of Christian life. Guided by these concerns, this inquiry reflects on the manner in which Church teaching on the human soul is communicated through rites and rituals for the dead, especially in the selection and interpretation of biblical texts and in the choice of liturgical prayers. This study also reviews the historical evolution of Church teaching on the soul as well as the foundations that have contributed to Catholic understandings of theological anthropology and eschatology. Particular attention is given to Thomas Aquinas’s understanding of human nature and the human soul as the substantial form of the body. Further attention is given to the inherent difficulties encountered with regard to the notion of the separated soul after death. Challenged by questions raised in accord with theological reasoning, the separation of body and soul also is contested by contemporary scientific data suggesting that the brain has a central role in the generation of human intellectual functions. As Catholic theology has traditionally attributed these functions to the soul, it becomes evident that theology must be in dialogue with science if Church teaching is to give a more reasonable account of human nature. The problem of the separated soul is further examined in the light of the post-Vatican II theological debate on the notion of intermediate state. Two distinct views on this subject are presented in the works of Karl Rahner and Joseph Ratzinger. While Rahner considers the intermediate state as an intellectual framework for thinking about the afterlife and not a matter of binding faith, Ratzinger considers the intermediate state as an important belief connected to the doctrine of the immortality and the survival of the soul after death. This study argues that Rahner’s view is more appropriate as it leaves the question of the intermediate state open to theological debate while also affirming the symbolic dimension of eschatological language. In conclusion, this dissertation proposes Rahner’s hermeneutical principles for the interpretation of the Church’s eschatological assertions as a means to preserve foundational Catholic beliefs while respecting their metaphorical nature. It also proposes that all eschatological assertions of the Church only can be rightly understood and interpreted in light of the resurrection of the body, the central Christian hope and symbol of the permanent and fundamental body-soul unity of human nature. / Thesis (STD) — Boston College, 2019. / Submitted to: Boston College. School of Theology and Ministry. / Discipline: Sacred Theology.
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Finding Harmony in Christian HopeGervasoni, Nicolas 01 April 2022 (has links)
This thesis intends to define Christian hope in the context of the author’s grappling with disenchantment in his own spiritual journey during the COVID-19 pandemic. This thesis will first analyze conceptions of Christian hope put forth by Augustine and Hans Urs Von Balthasar. It will then compare them by analyzing the personal and communal dimensions of hope. The analysis of the two theologians will rely on historical surveys of hope from their respective time periods as well as examinations of their own periods of disenchantment. This thesis will identify hope as harmonizing for both individuals and humankind writ large to God; this harmony has soteriological implications for the next life after this one for individual Christians, the larger Christian community, and the world at large.
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[en] MAKE YOUR OWN THE MIND OF CHRIST JESUS: THE DISCIPLE S SELF-GIVING IN THE CHRISTIAN HOPE S HERMENEUTICS / [pt] TENDE EM VÓS O MESMO SENTIMENTO DE CRISTO JESUS: A AUTODOAÇÃO DO DISCÍPULO NA HERMENÊUTICA DA ESPERANÇA CRISTÃMATHEUS LEITE TAVARES 20 October 2015 (has links)
[pt] Tende em vós o mesmo sentimento de Cristo Jesus (Fl 2,5) é um convite a
uma espécie de seguimento ao Ressuscitado. O modelo se encontra explicitado na vida, ministério, morte e ressurreição de Jesus de Nazaré, histórico, pleno em
humanidade e divindade, e no modo como se deu a sua kenosis. Este ato de
despojamento do Mestre ocorre em vias de revelação, salvação e serviço
abnegado a todo aquele que dele necessitar, e no limite de tal necessidade. Além
disso, provoca a esperança de que aquilo que ele viveu poderá ser vivido por toda
pessoa de fé, anunciando o Reino de Deus como presente e futuro. Aplica-se,
aqui, ao esvaziamento o termo autodoação a fim de conceituar os aspectos de
liberdade e gratuidade desta entrega. Em virtude disso, o seguimento radical,
discipulado, ocorre nos mesmos moldes do ofertado pelo Cristo, o discípulo atua
em sua própria kenosis com o objetivo de revelar, salvar e servir ao outro.
Contudo, tal radicalidade somente se tornará possível pelo assumir uma
ressignificação da realidade, uma hermenêutica da existência a qual permita
viver de modo novo a mesma vida. Esta hermenêutica vem a ser fruto da
esperança cristã que, enquanto força escatológica, se origina no agir do Filho na
história humana e se orienta para ele mesmo. Por isso, se conclui que o agir da
esperança, o viver em autodoação, configura-se enquanto paradigma da
cidadania do Reino de Deus, um viver na radicalidade da entrega na direção do
outro, e no limite de sua necessidade. / [en] Make your own the mind of Christ Jesus (Phil 2,5) is an invitation of
somewhat a follow of The Risen Jesus. The model is clearly found in Jesus of
Nazareth s life, ministry, death and resurrection, his history, full humanity and
divinity, and in how his kenosis has occurred. This act of bereavement happens in
the routes of revelation, salvation and selfless service to all who need him with no
limit for such need. In addition, he brings the hope that what he lived could be
experienced by every person of faith, proclaiming the Kingdom of God as present
and future. The understanding of self-giving is applied in order to characterize
aspects of freedom and giving without expecting nothing in return. As a result, the
radical and discipleship follow occurs in the same way as that offered by Christ.
The disciple acts in his own kenosis in order to reveal, save and serve others.
However, this radicalism will become possible only by assuming a redefinition
of reality, a hermeneutics of existence, which allows live the same life in a new
path. This hermeneutics results from the Christian hope that while an
eschatological power, it originates in the acts of the Son in the human history and
it is directed towards him. Therefore, it is concluded that the act of hope, the selfgiving practice, appears as paradigm of Kingdom of God s citizenship, a living in a radical giving toward the other and within the limits of their own necessity.
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[pt] ESPERANÇA EM UM MUNDO (PÓS) PANDÊMICO: CONTRIBUIÇÕES ESCATOLÓGICAS A PARTIR DO PENSAMENTO DE JURGEN MOLTMANN / [en] HOPE IN A (POST) PANDEMIC WORLD: ESCHATOLOGICAL CONTRIBUTIONS BASED ON THE THOUGHTS OF JURGEN MOLTMANN.TIAGO SANT ANA CEZAR 19 July 2024 (has links)
[pt] A pandemia instaurou não apenas uma nova maneira de se portar diante das
questões sanitárias e de saúde pública, mas possibilitou vislumbrar cenários
pandêmicos nos mais diversos setores da sociedade. A crise sanitária se transportou
para uma crise humanitária e, assim, desvelando os lados obscuros de um mundo
que parece caminhar para sua derrocada, em rota de colisão consigo mesmo. A
partir do cenário pandêmico e suas consequências, a questão que nos impulsiona
será a esperança e como ela nos moverá para um mundo (pós) pandêmico e, por sua
vez, pavimentar o terreno que nossos pés tocarão para seguir em direção a uma
realidade que desautorize as pérfidas e mórbidas perspectivas desse mundo (pós)
pandêmico. A metodologia a seguir se realiza por meio da bibliografia escolhida e
com ampla adesão de escritos do autor em questão. Os capítulos perpassam pelos
diversos cenários pandêmicos, a apresentação da teologia moltmanniana e seu
intercambiar com o pensamento de Ernst Bloch, o filósofo da esperança; em
seguida, a contribuição da teologia de Jürgen Moltmann ao mundo (pós)
pandêmico, a sua contrapartida provocadora de esperança e vitalidade ao cenário.
A nossa pesquisa, mediada pela escatologia de Jürgen Moltmann, tem como
objetivo suscitar a esperança vivificante no Ressuscitado, os horizontes de vida que
irriga os terrenos áridos de nossa existência, que por muitas vezes, se condiciona
aos noticiários e aos anúncios de um mundo em franca destruição. / [en] The pandemic not only established a new way of dealing with health and
public health issues, but also made it possible to envision pandemic scenarios in the
most diverse sectors of society. The health crisis has become a humanitarian crisis,
thus revealing the dark sides of a world that seems to be heading towards its
downfall, on a collision course with itself. From the pandemic scenario and its
consequences, the question that drives us will be hope and how it will move us
towards a (post) pandemic world and, in turn, pave the ground that our feet will
touch to move towards a reality that disavow the perfidious and morbid perspectives
of this (post) pandemic world. The following methodology is carried out through
the chosen bibliography and with a wide range of writings by the author in question.
The chapters go through the different pandemic scenarios, the presentation of
Moltmann s theology and its exchange with the thought of Ernst Bloch, the
philosopher of hope, then the contribution of Jürgen Moltmann s theology to the
(post) pandemic world, its provocative counterpart of hope and vitality to the scene.
Our research, mediated by Jürgen Moltmann s eschatology, aims to raise life-giving
hope in the Resurrected One, the horizons of life that irrigate the arid terrains of our
existence, which are often conditioned by the news and announcements of a world
in frank destruction.
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[en] THE SPIRIT AND HOPE: A STUDY ON THE RELATIONSHIP BETWEEN THE HOLY SPIRIT AND THE CHRISTIAN HOPE IN JURGEN MOLTMANN S PNEUMATOLOGY / [pt] O ESPÍRITO E A ESPERANÇA: UM ESTUDO SOBRE A RELAÇÃO ENTRE O ESPÍRITO SANTO E A ESPERANÇA CRISTÃ NA PNEUMATOLOGIA DE JURGEN MOLTMANNLUCAS SOARES DOS SANTOS 18 August 2017 (has links)
[pt] A missão do Espírito Santo possui aspectos que com o avanço da teologia ganharam maior atenção pelos teólogos e as diversas tradições cristãs. Jurgen Moltmann, entre um grande número de teólogos, desenvolve uma reflexão original e complexa sobre o Espírito Santo, começando em sua famosa Teologia da Esperança e tendo como ápice a produção do livro O Espírito da vida, obra dedicada exclusivamente à reflexão sobre o Espírito Santo. Ele produzirá uma Pneumatologia que será orientada pela sua concepção de Escatologia cristã e pelos textos do bíblicos do Apóstolo Paulo. Essa pesquisa tem como objetivo principal fazer uma abordagem sobre como Jurgen Moltmann apresenta a relação entre o Espírito Santo e a Esperança Cristã, tendo como ponto de partida os acenos teológicos que ele desenvolveu na Teologia da Esperança, seu primeiro livro. Nossa abordagem se dividirá em três diferentes etapas. Em um primeiro momento, iremos nos dedicar a apresentar os principais textos produzidos por teólogos ao refletirem sobre o Espirito Santo. Em seguida, este trabalho vai fazer uma apresentação dos principais aspectos da Pneumatologia moltmanianna através de suas principais obras. O último passo, então, é discorrer sobre como Jurgen Moltmann compreende a relação entre Espírito Santo e a Esperança Cristã. Após a pesquisa, concluímos que nosso autor produz uma Pneumatologia que deve ser lida a partir da Escatologia que ele fomenta em sua Teologia da Esperança. O Espírito Santo é compreendido como o poder vivificante de Deus que faz com que homens e mulheres possam experimentar as promessas do futuro, parcialmente, ainda no presente. Ele garante que elas serão cumpridas e impulsiona a Igreja, que vive na esperança de uma realização plena do que foi prometido, a caminhar dentro da história sinalizando o Reino vindouro por meio de suas ações. / [en] The mission of the Holy Spirit has aspects that with the advancement of theology have gained more attention by theologians and the diverse Christian traditions. Jurgen Moltmann, among a large number of theologians, develops an original and complex reflection on the Holy Spirit, beginning with his famous Theology of Hope and having as its apex the production of the book The Spirit of Life, a work that he dedicates exclusively To reflection on the Holy Spirit. He will produce a Pneumatology that will be guided by his conception of Christian eschatology and by the biblical texts of the Apostle Paul. This research has as main objective to make an approach on how Jurgen Moltmann presents / displays the relation between the Holy Spirit and the Christian Hope taking as starting point the theological nods that it builds in the Theology of the Hope. Our approach will be divided into three different steps. At first, we will devote ourselves to presenting the main texts produced by theologians in reflecting on the Holy Spirit. Then this work will make a presentation of the main aspects of Pneumatologia moltmanianna through his main works. The final step is to discuss how Jurgen Moltmann understands the relationship between the Holy Spirit and Christian Hope. After the research, we conclude that our author produces a Pneumatology that must be read from the Eschatology that he promotes in his Theology of Hope. The Holy Spirit is understood as the life-giving power of God, which enables men and women to experience the promises of the future with God, partially, still in the present. He ensures that they will be fulfilled and propels the Church, which lives in this hope of a full realization of what has been promised, to walk within history by signaling the coming Kingdom through its actions.
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[en] HOPE CHRISTIAN AND YOUTHS: A MEETING OF HOPES FOR THE CHURCH S LIFE / [pt] ESPERANÇA CRISTÃ E JUVENTUDES: UM ENCONTRO DE ESPERANÇAS PARA A VIDA DA IGREJAGISLENE DANIELSKI 12 July 2016 (has links)
[pt] A presente pesquisa aborda aspectos referentes à esperança cristã mediante as juventudes brasileiras e a esperança que a Igreja deposita nessas juventudes. O tema foi desenvolvido por meio de pesquisa bibliográfica, tomando o pensamento de vários autores que se dedicam aos temas em questão, ou seja, esperança cristã e juventudes. Foram utilizadas pesquisas realizadas por outras entidades a fim de dar algumas características das juventudes e documentos do Magistério Eclesial para fundamentar a esperança que a Igreja apresenta nessas juventudes. O trabalho foi assim distribuído: num primeiro momento destacou a iniciativa eclesial em manifestar sua esperança nos jovens perpassando o Concílio Vaticano II, as Conferências Episcopais Latino Americanas de Medellín, Puebla, Santo Domingo e Aparecida e as reflexões do Papa Francisco em sua vinda ao Brasil por ocasião da Jornada Mundial da Juventude 2013; o segundo passo consistiu em conceituar e refletir sobre o termo juventudes, apresentar algumas características das juventudes brasileiras e compreender suas tendências e linguagens mediante a religião; e por fim apresenta-se as esperanças cotidianas das juventudes frente a esperança cristã, a possibilidade do encontro entre essas esperanças como caminho de realização das juventudes e força profética no empenho da construção da civilização do amor e o fortalecimento da esperança da Igreja frente ao futuro, concluindo com algumas atitudes que a própria Igreja pode assumir no testemunho da esperança cristã em meio as juventudes. / [en] This research addresses issues related to Christian hope that as Brazilian youths and the hope that the Church places in these youths. The theme was developed by means of literature, taking the thought of several authors who are dedicated to the issues in question, such as, Christian hope and youths. Surveys were carried out by other entities used to give some characteristics of youths and documents of the ecclesial Magisterial documents to substantiate the hope that the Church presents in these youths. The work was distributed as follows: at first highlighted the ecclesial initiative in expressing their hope in young people passing by the Second Vatican Council , Latin American Episcopal Conferences of Medellin, Puebla, Santo Domingo and Aparecida and the reflections of Pope Francisco in his visit to Brazil at the World Youth Day 2013; the second step was to conceptualize and think about the term youths, present some characteristics of Brazilian youths and understand trends and languages by religion; and finally presents the everyday hopes of youths Christian in front of the possibility of the meeting between these hopes as a way of realization of youths and prophetic force in the effort of building the civilization of love and strengthening the hope of the Church towards the future, concluding with some attitudes that the Church itself can take the witness of Christian hope among the youths.
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”... de dödas uppståndelse och ett evigt liv” : Vad handlar det kristna hoppet om? / “... the resurrection of the dead and eternal life” : What is Christian hope about?Arrebäck, Miriam January 2023 (has links)
Many Christians believe in a future with eternal life, some say it will be “in heaven”. What kind of existence do they imagine? Do they think that the risen Christian congregation will have physical bodies like we have here in our lives on Earth today? Or will it be a spiritualexistence? Bible scholar and former Anglican bishop NT Wright asserts that Christianity’s most distinctive idea is bodily resurrection and he also defense a literal resurrection of Jesus.1 He claims that most Christians don’t understand the meaning of the “Christian hope” – that of a bodily resurrection and a new creation. What is the theological statement on resurrection from bishops in the Swedish Lutheran Church? Which message about the Christian hope do they advise, especially when it comes to funerals? What kind of eschatological tracks are to be found in the main manual Kyrkohandbok för Svenska kyrkan? Is the afterlife to be seen as a spiritual existence or one with physical bodies? And does it really matter? The main purpose in this essay is to find out what kind of eschatological guidance there is for priests officiating funerals. With starting point in the theology of NT Wright, in comparison with the advice from Swedish bishops, the essay is studying which words and formulation could be used to talk truthfully about the Christian hope.
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[en] THE SILENCE OF GOD AS A REVELATION OF THE DIVINE PATHOS: PATHOS, TAKEN AS A START POINT TO THINK OF GOD AS THE CREATOR: IN THE HUMAN SUFFERING, HIS PASSION IS REVEALED AND HIS INVOLVEMENT IN HISTORY: THE LATIN AMERICAN LIBERATION THEOLOGY AS AN ANSWER AND INVOLVEMENT WITH GOD IN HISTORY / [pt] O SILÊNCIO DE DEUS COMO REVELAÇÃO DO PATHOS DIVINO: A PRESENÇA DE DEUS NO SOFRIMENTO HUMANO E SEU ENVOLVIMENTO COM A HISTÓRIA: A TEOLOGIA LATINO- AMERICANA DA LIBERTAÇÃO COMO RESPOSTASERGIO ALEJANDRO RIBARIC 07 May 2018 (has links)
[pt] O presente estudo discute um problema teológico: Deus é ou não é silencioso? Depois da encarnação em Jesus Cristo, não se pode mais julgar Deus de omisso ou silencioso. Na segunda pessoa da Trindade, Ele se revela solidário ao homem, caminha junto, sofre junto, é presente na sua forma kenótica. Isso nos é revelado por Jesus em sua vida e missão. A pesquisa chega assim a primeira questão: o que aconteceu com o humano que se distanciou deste ponto de referência? Jesus, Deus encarnado, traz a esperança que nos afirma que hoje, como sempre, ainda se pode crer que a paz e o bem são possíveis porque o mal não é mais forte que o bem. Ainda é possível falar de um Deus que se faz cercar e preceder da presença da paz e da justiça e cujo outro nome é Amor. O Crucificado não é a sacralização do absurdo do mal e da violência, mas a mais completa expressão da definição joanina: Deus é amor! E por isso a fonte de toda esperança.
Mas se Deus é amor, perguntar-se pelo silencio de Deus é inerente ao homem que olha ao seu redor. Questiona-se sobre o mal, pergunta-se pela finitude não aceita, pela morte indesejada e, apesar disso, acontecida, pelo absurdo da morte do inocente, do sofrimento do justo, dos acidentes inexplicáveis, das doenças degenerativas, das violências vivenciadas em cada dia... O presente trabalho fundamentará seu estudo e buscará algumas respostas na obra O Deus Crucificado de J. Moltmann e no livro Jesus libertador de Jon Sobrino. / [en] This study discusses a theological problem: Is GOD silent or not? After the reincarnation of Jesus Christ, we can no longer judge GOD absent or silent. In the second person of the Trinity, He reveals himself with solidarity to men, walks alongside them, suffers with them, and is present in his kenotic form. This is revealed to us by Jesus Christ in his life and mission. This research brings to life the first question: What happens with the person who distances himself from this reference point? Jesus, GOD reincarnated, brings hope that tell us that today, as always, we can still believe that the peace and goodness are possible because evil is not stronger than good. It is still possible to speak of a GOD that it is surrounded and preceded by the presence of peace and justice and whose other name is LOVE. The crucified is not the sacralisation of the absurdity of evil and violence, but the most complete expression of the John definition: GOD IS LOVE! And so the source of all hope. But if GOD is love, to question Jesus Christ silence, is inherent to the men looking around themselves. Questions about evil, the end not welcomed, the unwanted death, and nevertheless, taking place, the absurd death of the innocent, the suffering of the just, the inexplicable accidents, the degenerative diseases, violence experienced every day… This work reasons for the study and will seek for some answers in the works of The Crucified God by J. Moltmann and Christ, the Liberator by Jon Sobrino.
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Giving an account of Christian hope : a missiological reflection on Christian Muslim encounter in Kano city, Northern Nigeria : a muslim background believer's perspectiveShaba, Abimbola Adamson 06 1900 (has links)
This study is an endeavour to construct a theological (Missiological) reflection on what Christian witnessing could look like in Kano among non-Christians (predominantly Hausa/Fulani Muslims), if interpreted and expressed from the viewpoint of the hope Christians have in Christ. This heads towards a proposal for new Christian praxis, developed in dialogue with and as a response to the role of the life-transforming message of justification in Christ, as it relates to Christian living. This is based on historical fact that attracts non-Christians to the hope in God’s future activity through His saving grace in the unique Jesus Christ (2 Cor. 1: 22), that is, seeking to be like Christ (1Jn 3: 2-3).
This leads to the guiding issue on how Christians should explore hope as a fundamental key to become living witnesses to non-Christians, Muslim in particular, in Kano city, Northern Nigeria and elsewhere in the world based on the biblical interpretation of 1 Peter 3: 15-17. It equally means in a hostile environment walking by faith rather than by sight, through suffering rather than by triumph, to bringing about the future Kingdom of God, characterized by peace, justice and love into the community now, and ultimately in the one to come.
This in turn makes this study relevant both internally – for the renewal of the church to discover and live out its Christian identity – and externally, in the church’s witness to its Muslim neighbours in the midst of religious intolerance that leads to bloodshed and the destruction of property. Therefore, the two dimensions, the internal and external, of the church’s life, since a congregation’s sense of identity is at the same time its sense of mission in society. A renewal in the church’s sense of identity brings about a renewal in its sense of mission, and vice versa. / Christian Spirituality, Church History and Missiology / D. Th. (Missiology)
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Zusammenspiel von Wohlbefinden und Lebenssinn in der Entwicklung zum Alter : eine praktish-theologische Studie / The interplay of wellbeing and meaning of life in the development to old age : a practical-theological studyMarti, Peter (Theologian) 02 1900 (has links)
German text / Gutes Altern gelingt selbst bei den zumeist günstigen äusseren Voraussetzungen
in der Schweiz nicht allen Menschen. Die Frage stellt sich, unter welchen Bedingungen
sowohl echtes Wohlbefinden im Alltag als auch Lebenssinn und -perspektive erreicht
und erhalten werden können. Gelingt dies bekennenden Christen besser als nicht
religiösen Menschen? Im Hinblick auf diese Fragestellung untersuchte die vorliegende
Arbeit die bisherige gerontologische Forschung hauptsächlich in der Schweiz. Es wurde
versucht, die Begriffe Wohlbefinden, Lebenssinn in Verbindung mit Religionsgerontologie
anhand einzelner Exponenten zu definieren und das Zusammenspiel der
Faktoren aufzuzeigen. In einer qualitativen empirischen Studie wurden gemäss der
Grounded Theory zwölf Personen zwischen 50 und 80 Jahren (drittes Alter) mit zehn
verschiedenen religiös/spirituellen Hintergründen mit Hilfe eines halbstrukturierten
Leitfadens interviewt. Die Hauptthemen waren Wohlbefinden, Lebenssinn,
Glaube/Spiritualität und Sterben/Tod. Der Zusammenhang zwischen alltäglichem
Wohlbefinden und Lebenssinn bzw. -perspektive erwies sich als stark. Menschen mit
einer persönlichen Gottesbeziehung schienen über mehr Ressourcen zu verfügen, nicht
nur, um die eigene Endlichkeit zu akzeptieren oder schwierige Ereignisse im Leben zu
meistern, sondern auch, um ihren letzten Lebenssinn in Gott zu erkennen, also
ausserhalb von sich selbst. So waren sie besser befähigt, in ihrem Lebenslauf Erreichtes
wieder abzugeben.
Dieser Lebensstil benötigt Einübung, er kann jedoch auch gezielt gefördert
werden. Aufgrund der Erkenntnisse konnten eine Reihe von Aufgaben formuliert
werden, die den älteren Menschen Anweisung geben, wie sie diesen Lebensstil konkret
in ihrem Alltag umsetzen könnten. Zudem scheint christliche Gemeinde ein geeigneter
Rahmen darzustellen, wenn sie für das dritte Alter interdisziplinäre Lernangebote aus
den Bereichen Medizin, Psychologie, Soziologie und Theologie wie auch die
Möglichkeit persönlicher Seelsorge bereitstellt. Der ältere Mensch wird dadurch frei,
sich generativ für andere einzusetzen und für sie da zu sein, innerhalb der christlichen
Gemeinde oder auch ausserhalb als Teil der Gesellschaft. Somit wird dem
neutestamentlichen Gebot der Nächstenliebe nachgekommen, Solidarität anderen
gegenüber wird gelebt. Stärkeres Sinnempfinden und höheres Wohlbefinden sind
geschenkte Nebenprodukte, die zu einem erfüllten Leben beitragen. / In Switzerland ageing is not necessarily unproblematic, even in the most
favorable conditions. The question to answer is on what conditions in everday life a
high level of wellbeing as well as meaning and perspective of life can be attained and
preserved. Do professing Christians succeed better than non-religious people? The
present study examined the results of current gerontological resarch in this respect,
primarily in Switzerland. It attempted to define the terms of wellbeing, meaning of life
in connection with religious gerontology with specific criteria and to show up the
interaction of their several components. In a qualitative empirical study, according to
the Grounded Theory, twelve persons between fifty and eighty years of age with ten
different religious/spiritual backgrounds were interviewed with the aid of a semistructured
interview guide. The main topics were wellbeing, meaning of life,
faith/spirituality and dying/death. The relationship between everyday wellbeing and
meaning of life and life perspective proved to be strong. People with a personal
relationship with God seemed to have more resources to accept not only their own
mortality or to cope with negative events in life, but to recognize their ultimate meaning
of life to be in God, which is outside themselves. In consequence they were better able
to let go any of their own achievements.
This lifestyle requires practise and promotion. On account of the results a
number of tasks were formulated to guide the older people in their daily life in
practicing this lifestyle. The Christian community seems to be a suitable framework to
provide interdisciplinary learning opportunities for the third age in the fields of
medicine, psychology, sociology and theology as well as the opportunity of personal
counseling. In this way, the never-ending process of maturation of individual elderly
people should be encouraged. They are free, according to their talents, to get themselves
involved with other people, to have time for them, that is within the Christian
community or outside, in society. Thus, the New Testament commandment to love one
another can be complied with, and solidarity with others will truly be fact. A stronger
sense of meaning and a higher grade of wellbeing will be welcome by-products, which
will contribute to a fulfilled life. / Practical Theology / D. Th. (Practical Theology)
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