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Med det förflutna för ögonen 展望未来
Pub Date : 2024-07-25 DOI: 10.51619/stk.v100i2.26356
Samuel Rubenson
At a retirement it is natural to have the past in front of you, in particular as a historian. But contrary to what we normally think – that we have the past behind us and the future in front of us – all of us in reality look at the future through the past. What we see is not what will happen but what has happened, and, moreover, as interpreted by our experiences of what has happened earlier. The past has not only made us to who we are, but also tells us what we see. Studying the past, both our own and others', is the only way to grasp what is happening and to get to know and understand one another. The past shows us our differences, not, as we often think, what unites us. This we need to find out. As a church historian, I have realized that the image of the church as a tree with a common root and branches that eventually divide us is historically false. The history of Christianity rather reveals there is a constant ongoing process of unification in which differences and divisions constantly emerge from the periphery, often from changing circumstances, and that they gradually become assimilated. Thus what is common is rather a goal than a beginning.
退休时,特别是作为历史学家,自然会把过去放在眼前。但是,与我们通常认为的 "过去在身后,未来在眼前 "相反,实际上我们所有人都是通过过去来看待未来的。我们看到的不是将要发生的事情,而是已经发生的事情,而且是通过我们对先前发生的事情的经验所解释的事情。过去不仅造就了现在的我们,也告诉了我们所看到的一切。研究过去,无论是我们自己的过去还是他人的过去,是了解正在发生的一切、认识和理解彼此的唯一途径。过去向我们展示的是我们之间的差异,而不是我们通常认为的团结。我们需要找出这一点。作为一名教会历史学家,我意识到,把教会想象成一棵树,树根是共同的,而树枝最终会使我们分裂,这在历史上是错误的。基督教的历史反而揭示了一个持续不断的统一过程,在这个过程中,差异和分歧不断从外围出现,往往是由于环境的变化,而这些差异和分歧又逐渐被同化。因此,共同点与其说是开始,不如说是目标。
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引用次数: 0
Ledare 领导人
Pub Date : 2024-03-15 DOI: 10.51619/stk.v100i1.26094
Jayne Svenungsson, Martin Nykvist
N/A
不适用
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引用次数: 0
Caroline Klintborg, Var är Jesus? Ungas röster om konfirmandundervisning Caroline Klintborg,《耶稣在哪里?年轻人对坚信礼教育的看法
Pub Date : 2024-03-15 DOI: 10.51619/stk.v100i1.26104
Elise Lindkvist
N/A
不适用
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引用次数: 0
Teologi som sträng vetenskap? 神学是严格的科学?
Pub Date : 2024-03-15 DOI: 10.51619/stk.v100i1.26096
Anna-Carin Sjöberg
This article is written as a response to Mårten Björk's "Akademisk teologi som universell kunskapsform" in Svensk Teologisk Kvartalskrift 98 (2022). The article begins with an attempt to identify and describe what the author finds to be a unique quality of Björk's text as well as the deeper intentions of his argument. As a next step, it discusses the consequences of Björk's theological position, critically and constructively. The interpretation centres around questions regarding scientific methods, dominant notions of knowledge, and infrastructural aspects of the contemporary research milieu within the humanities.
本文是对莫滕-比约克(Mårten Björk)发表在《瑞典教育学报》(Svensk Teologisk Kvartalskrift)第 98 期(2022 年)上的 "Akademisk teologi som universell kunskapsform "一文的回应。文章首先试图找出并描述作者认为比约克文本的独特之处及其论证的深层意图。接下来,文章对比约克神学立场的后果进行了批判性和建设性的讨论。阐释围绕科学方法、主流知识观念以及当代人文学科研究环境的基础设施等问题展开。
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引用次数: 0
In memoriam Tryggve N.D. Mettinger (1940–2023) 纪念 Tryggve N.D. Mettinger(1940-2023 年)
Pub Date : 2024-03-15 DOI: 10.51619/stk.v100i1.26095
B. Scheuer, Ola Wikander, Göran Eidevall
N/A
不适用
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引用次数: 0
Simone Kotva, Effort and Grace: On the Spiritual Exercise of Philosophy 西蒙娜-科特瓦,《努力与恩典》:论哲学的精神锻炼
Pub Date : 2024-03-15 DOI: 10.51619/stk.v100i1.26105
Ervik Cejvan
N/A
不适用
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引用次数: 0
Karin Johannesson, Thérèse and Martin: Carmel and the Reformation in a New Light 卡琳-约翰内松,《泰雷兹与马丁》:从新的角度看卡梅尔和宗教改革
Pub Date : 2024-03-15 DOI: 10.51619/stk.v100i1.26102
Katarina Hallqvist
N/A
不适用
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引用次数: 0
Akademisk og konfesjonell teologi 学术和教派神学
Pub Date : 2024-03-15 DOI: 10.51619/stk.v100i1.26098
Filip Rasmussen
The article discusses a recent text by Mårten Björk about the relationship between academic and confessional theology. It seeks to problematize and nuance the historical narrative that supports Björk's arguments. In particular, the article focuses on Björk's reading of Friedrich Schleier­macher. It examines the development of scientific theology and the science of religion in the nineteenth century and shows how this was apologetically motivated. Lastly, it argues that the main challenge facing academic theology today is the task of developing a mediating position which cannot be reduced to the purely confessional or non-confessional.
文章讨论了马腾-比约克(Mårten Björk)最近发表的一篇关于学术神学与忏悔神学之间关系的文章。文章试图对支持比约克论点的历史叙事提出质疑并加以细化。文章尤其关注比约克对弗里德里希-施莱尔马赫的解读。文章研究了十九世纪科学神学和宗教科学的发展,并说明了这是如何以辩护为动机的。最后,它认为当今学术神学面临的主要挑战是发展一种中介立场的任务,这种立场不能归结为纯粹的忏悔或非忏悔。
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引用次数: 0
Carnaps fråga och teologins gåta 卡尔纳普之问与神学之谜
Pub Date : 2024-03-15 DOI: 10.51619/stk.v100i1.26100
M. Björk
In this text, I develop my earlier argument on the possibility of a non-confessional theological inquiry, and hence an intellectual practice devoted to the classical theological problems that begin with reason rather than faith, at secular universities in Sweden, a country with no state church and many different religions and denominations. I answer the criticism against this tentative proposal by returning to Rudolf Carnap's discussion of Friedrich Gogarten's theological tractate Die religiöse Entscheidung (1921). The logical positivist was amazed that Gogarten was so boldly staking out a new area of reality, and he wanted to know how he could see what Gogarten saw. "Gogarten can rightly say that I am blind", Carnap wrote, and "my non-seeing would not be an objection for him, but would only show that I am not (yet) one of the elect". But Carnap continued by stating that this would lead to a relativistic outcome that he could not assent to due to his "belief in reason" (Vernunftglaube). Accepting Carnap's criticism of relativism but deconstructing the difference between what he called the question (die Frage) and the puzzle or mystery (das Rätsel), I show how theological questions still emerge in the sciences and that there is a link between questions and mysteries. Insisting that Carnap's own belief in reason is a good indication of the relation between die Frage and das Rätsel, and hence between science and what the logical positivist would describe as metaphysics, I argue that systematic theology not only has a prominent and vital role at a secular university, as the science that investigates shapes and discusses theological discourses wherever they appear. It also asks (and might even give tentative answers to) the problematic question of the truth of these discourses, since I show that Carnap's, ultimately Diltheyan, attempt to differentiate understanding (verstehen) from explanation (erklären), cannot hold. Theology is, in this sense, not only an attempt to describe and explain how different religions think. It is also a critical and philosophical discussion of these thought systems' meaning and truth content. Theology thereby reminds the university of the interconnection between science and mystery, truth and meaning.
瑞典是一个没有国家教会、有许多不同宗教和教派的国家,在这个国家的世俗大学中,我进一步论证了非教派神学探究的可能性,并由此提出了一种致力于解决以理性而非信仰为出发点的经典神学问题的知识实践。我通过回到鲁道夫-卡尔纳普(Rudolf Carnap)对弗里德里希-高加顿(Friedrich Gogarten)的神学小册子《Die religiöse Entscheidung》(1921 年)的讨论来回答对这一初步建议的批评。这位逻辑实证主义者对戈加腾如此大胆地开拓现实的新领域感到惊讶,他想知道自己如何才能看到戈加腾所看到的东西。卡纳普写道:"果加腾可以理直气壮地说,我是个瞎子","我的看不见对他来说不是反对意见,而只能说明我(还)不是选民之一"。但卡尔纳普接着说,这将导致一种相对主义的结果,而由于他 "相信理性"(Vernunftglaube),他不能同意这种结果。我接受了卡尔纳普对相对主义的批评,但解构了他所说的问题(die Frage)与谜题或神秘(das Rätsel)之间的区别,说明了神学问题是如何在科学中出现的,以及问题与神秘之间的联系。我坚持认为,卡纳普本人对理性的信仰很好地说明了 "问题 "与 "谜团 "之间的关系,以及科学与逻辑实证主义者所描述的形而上学之间的关系。它还能提出(甚至可能给出初步答案)这些论述的真理性这一难题,因为我表明,卡尔纳普(最终是狄尔泰)试图区分理解(verstehen)与解释(erklären)的做法是站不住脚的。从这个意义上说,神学不仅是描述和解释不同宗教如何思考的尝试。它也是对这些思想体系的意义和真理内容的批判性哲学讨论。因此,神学提醒大学注意科学与神秘、真理与意义之间的相互联系。
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引用次数: 0
Provisoriets välsignelse och vetenskapernas drottning 科学女王的祝福
Pub Date : 2024-03-15 DOI: 10.51619/stk.v100i1.26097
Mattias Martinson
In this article, Mårten Björk's distinction between two rooms of academic and spiritual practice is problematized from the perspective of a basic recognition of the importance of Björk's contribution. If there is a need to emphasize critical authority as fundamental for academic activities in the university, as Björk claims, the problem discussed in this article is that critical authority never comes in any clean och absolute form. Different disciplines may have slightly different understandings of the critical tasks and offer different perspectives on what is more or less fundamental in the production of knowledge. These are often competing in an academic context where the disciplinary traditions are clashing and the material resources are sparse. Hence the academy is at best agonistic in its critical endeavour. It is furthermore argued that theology is very well equipped to put forward perspectives that pinpoint this basic weakness in all practical context where production of knowledge is at hand, since theology has itself been deeply questioned in its ambitious project of grasping for the ultimate.
本文从对比约克贡献的重要性的基本认识出发,对莫滕-比约克将学术和精神实践区分为两部分的观点进行了探讨。如果像比约克所说的那样,有必要强调批判性权威是大学学术活动的根本,那么本文讨论的问题是,批判性权威从来都不是以任何干净或绝对的形式出现的。不同学科对批判性任务的理解可能略有不同,对知识生产中哪些是基本的或哪些是不基本的也有不同的看法。在学科传统相互冲突、物质资源稀缺的学术环境中,这些观点往往是相互竞争的。因此,学术界的批判性努力充其量只是一种对抗。此外,本文还认为,神学完全有能力在所有知识生产的实际环境中提出能够指出这一基本弱点的观点,因为神学本身在其追求终极的宏伟计划中就受到了深刻的质疑。
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引用次数: 0
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Svensk Teologisk Kvartalskrift
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