Pub Date : 2023-09-18DOI: 10.7146/dtt.v86i2.140684
Carsten Pallesen
This article discusses the Nicene Creed with special regard to the concept of homoousios (consubstantiation), which Jean-Luc Nancy recently has claimed to be the defining moment of Western philosophy and the self-deconstructive dynamic of Christianity. While Adolf Martin Ritter, Pier Franco Beatrice, Christopher Stead, Heinrich Dörrie, Eberhard Jüngel, Thomas F. Torrance, and others provide theological and historical accounts of the Nicene Creed, this article explores a possible contemporary philosophical interpretation of the Nicene homoousios as the concept of the “concept” in Georg Wilhelm Friedrich Hegel’s Science of Logic. Michael Theunissen’s social philosophical reconstruction of the Hegelian “concept” as a theory of communicative freedom articulates the strong identity of the self and the other as two distinct moments implied in the Johanine word: “for God is love” (1 John 4, 7). The homoousios should be construed as the unity of freedom and love beyond indifference (Gleichgültigkeit) and dominance (Herrschaft) in Hegel’s critical account of metaphysics. Homoousios, then, is the normative ideal and signature of modernity, which in Hegel’s philosophy of the Spirit indicates the movement of the concept from substance to subjectivity as the self-movement of divine love.
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Pub Date : 2023-06-26DOI: 10.7146/dtt.v71i2.138271
J. Hyldahl
The discovery and publication of the Gospel of Judas from an unknown papyrus manuscript attracted a remarkable attention of public interest. This text is regarded as a very important contribution to our understanding, both of the figure of Judas Iscariot and of early Gnosticism. However, the same codex also contains other texts, among them one with the title Jakob (or: James). Despite the fact that this text has not reached the same degree of popularity as Judas, for future study in Gnosticism it is very likely Jakob and not the Gospel of Judas, which appears to be the most important text in Codex Tchacos. That is owing to the fact that this text together with the first Apocalypse of James from Nag Hammadi Codex V gives us a glimpse of the history and transmission of apocryphal texts in antiquity. This raises new perspectives with regard to the use in the early church of this kind of texts, especially concerning their authority and apparently non-canonical status
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Pub Date : 2023-06-26DOI: 10.7146/dtt.v71i2.138274
Anders Eyvind Nielsen
This review-article presents and discusses a new Danish commentary on the Gospel of John written by Helge Kjær Nielsen. The present commentary is the fourth volume in a rather unique Danish series on the New Testament: Dansk Kommentar til det Nye Testamente (= DKNT), edited by Sigfred Pedersen. The present review pays credit to the commentary’s careful and thorough way of introducing the reader to the Gospel of John, in general, and, in particular, to the symbolic world of ideas and terms to be found in the text and composition of the Fourth Gospel. Mainly the prologue and the farewell discourse are considered to belong to the more successful exegetical parts of the commentary. Although, however, the introductory section of the commentary promises to read and discuss the text of John mainly from the perspective of theological literature, the text-orientated analysis from a communicative point of view tends to be overshadowed by a detail-exegetical discussion concerning grammatical, syntactic and semantic questions. Furthermore, the commentary seems to consider some of the miracles and other supernatural notions in John, besides their function as literary-theological markers in the text, to be historical facts.
这篇评论文章介绍并讨论了Helge Kjær Nielsen撰写的关于约翰福音的丹麦新评论。本评论是一个相当独特的丹麦新约系列的第四卷：由Sigfred Pedersen编辑的Dansk Komental til det Nye Testamente（=DKNT）。本评论赞扬了评论以谨慎和彻底的方式向读者介绍约翰福音，特别是第四福音的文本和组成中的思想和术语的象征世界。主要是序言和告别语被认为是评注中比较成功的训诫部分。然而，尽管评注的引言部分承诺主要从神学文学的角度阅读和讨论约翰的文本，但从交际的角度来看，以文本为导向的分析往往被关于语法、句法和语义问题的详细训诫讨论所掩盖。此外，评论似乎认为约翰的一些奇迹和其他超自然概念，除了在文本中作为文学神学标记的功能外，也是历史事实。
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Pub Date : 2023-06-26DOI: 10.7146/dtt.v71i2.138270
N. Gregersen
„A Theology of Generosity“, aims to reinterpret the doctrine of grace in the light of postmodern discussions on gift and giving. It is argued that the idea of a divine-human reciprocity is already entailed in the Old Testament term berakah (blessing/thanking) as well as in the New Testament concepts of eulogéo (blessing/praising) and cháris (grace). The concept of reciprocity, however, is in need of a phenomenological clarification. Three conditions for a suitable concept of divine generosity and giving are identified: (1) God must be able to carry the risk of being the first donor without receiving returns; the almighty God is not in need of returns. (2) Grace should not be seen as mere object; rather the self-giving God is present in the gift of grace. (3) The God-human relation should not be conceived of as merely a bilateral relation (with immediate or postponed counter-gifts); rather the grace of God facilitates a wider circulation of gifts. With the gift of grace, human beings receive an impulse to pass on the gifts of grace to other creatures within a multilateral network of giving and receiving. Never, however, should the human ability to do so be seen as a condition for divine generosity.
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Pub Date : 2023-06-26DOI: 10.7146/dtt.v71i4.138285
N. Gregersen
This essay develops a program for defining doctrinal studies as the descriptive and normative study of contemporary Christian thought. “Dogmatics” is contemporary theology in the two-fold sense of studying current varieties of Christian doctrine, worldview formation and ethos, and of constructing coherent and self-reflexive proposals for Christian teachings in contemporary contexts. History of doctrine remains an important sub-discipline which serves the purpose of clarifying basic grammars and continuing patterns of Christian thought. Likewise, the study of major theologians exemplifies how well-winnowed theological proposals of the past may continue to inspire and inform contemporary theology. The focal interest, however, lies in analyzing and re-articulating contemporary expressions of Christian faith, while evaluating the potentials of Christian semantics for future Christian communication practices. The regulative rules of Christian grammars, the fluid forms of Christian semantics, and the communicative potentials of Christian pragmatics thus make up the core subject-matter of contemporary theology. It is furthermore argued that contemporary theology is to be pursued in the interest of the society at large. Yet the field has a special function for the Church. For while contemporary theologians propose, communities of faith dispose when it comes to the fate and fortunes of the theological proposals.
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Pub Date : 2023-06-26DOI: 10.7146/dtt.v71i2.138272
Finn Damgaard
The article demonstrates how the ancient concept of o9mo/noia (concord) was crucial for Paul’s and Josephus’ use of the Moses narratives. In continuation of Margaret M. Mitchell’s dissertation Paul and the Rhetoric of Reconciliation, I argue that Paul in 1 Cor 10:1-11 uses the Moses narratives to exhort the Corinthians to become re-unified. Paul’s use of these narratives and his use of himself as an example to imitate in his struggle for o9mo/noia are compared to the way Josephus rewrites Moses in his Jewish Antiquities as a founding figure that both establishes and re-establishes a Jewish o9mo/noia. In so doing, Josephus presents Moses in a way very similar to how he has depicted himself in the Jewish War and similarly to the way he later portrays himself in his Vita. Josephus demonstrates thus in his own portrait that the story of Moses has to be re-narrated and even repeated if the Jewish community shall continue to exist.
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Pub Date : 2023-05-26DOI: 10.7146/dtt.v86i1.137463
Claudia Welz
What does it mean to listen to what cannot be heard? In this article, the “unheard-of” is explored along two different tracks: (a) as something God-given or divinely revealed (in the context of theology and philosophy of religion) and (b) as something egregious or criminal (in the context of ethics and trauma studies). Theological epistemology is here developed with a special focus on the limits of the cognition and knowledge of God in Christianity (Anselm of Canterbury, Luther) and contemporary Judaism (Buber, Levinas), and on the significance of dialogue and second-person encounters. Epistemology is connected with a hermeneutics of the senses, where the human being is regarded as a witness who “listens” to something transcendent which can only be articulated on the basis of acoustic or auditory metaphors but nonetheless remains inaudible. In relation to an ethical and religious life-orientation (Kant, Stegmaier, etc.), listening is described as medio-passivity “in-between” activity and passivity, subjectivity and alterity. It is argued that the listener’s personal responsivity (Waldenfels) and responsibility (Buber, Levinas) remain opposed to “resonance” (Rosa) and an “echo” (Nancy) that has no distinct voice. Methodologically, epistemology as dialogical life-orientation is seen as part of a theory-practice feedback-loop which requires patient, hospitable listening practices in view of irresolvable theoretical tensions and fruitful paradoxes that always spur further thought.
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