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class="user-summary-container"><div class="social-profile-avatar-container"><img class="profile-avatar u-positionAbsolute" alt="Johannes Zachhuber" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/2018/962/58309702/s200_johannes.zachhuber.jpg" /></div><div class="title-container"><h1 class="ds2-5-heading-sans-serif-sm">Johannes Zachhuber</h1><div class="affiliations-container fake-truncate js-profile-affiliations"><div><a class="u-tcGrayDarker" href="https://oxford.academia.edu/">University of Oxford</a>, <a class="u-tcGrayDarker" href="https://oxford.academia.edu/Departments/Faculty_of_Theology_and_Religion/Documents">Faculty of Theology and Religion</a>, <span class="u-tcGrayDarker">Faculty Member</span></div></div></div></div><div class="sidebar-cta-container"><button class="ds2-5-button hidden profile-cta-button grow 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data-click-track="profile-expand-user-info-following"><p class="label">Following</p><p class="data">856</p></div></a><a><div class="stat-container js-profile-coauthors" data-broccoli-component="user-info.coauthors-count" data-click-track="profile-expand-user-info-coauthors"><p class="label">Co-authors</p><p class="data">28</p></div></a><div class="js-mentions-count-container" style="display: none;"><a href="/JohannesZachhuber/mentions"><div class="stat-container"><p class="label">Mentions</p><p class="data"></p></div></a></div><a href="https://oxford.academia.edu/JohannesZachhuber/Analytics"><div class="stat-container"><p class="label"><span class="js-profile-total-view-text">Public Views</span></p><p class="data"><span class="js-profile-view-count"></span></p></div></a></div><div class="user-bio-container"><div class="profile-bio fake-truncate js-profile-about" style="margin: 0px;">Johannes is Professor of Historical and Systematic Theology at the University of Oxford. Previously he held positions at Humboldt University, Berlin. He has two main areas of expertise: late ancient Christian theology together with its philosophical background and nineteenth century Christian thought. His current work is focussed on notions of individuality in post-Chalcedonian theology, on theological and non-theological understandings of sacrifice, and on the relationship of memory and forgetting. <br />Johannes studied theology in Rostock, Berlin, and Oxford where he was awarded the DPhil in 1998 with a thesis on Gregory of Nyssa. He also holds a Dr.theol.habil. from Humboldt University, Berlin (2011).<br /><b>Address: </b>Trinity College<br />Broad Street<br />Oxford OX1 3BH<br /><div class="js-profile-less-about u-linkUnstyled u-tcGrayDarker u-textDecorationUnderline u-displayNone">less</div></div></div><div class="suggested-academics-container"><div class="suggested-academics--header"><p class="ds2-5-body-md-bold">Related Authors</p></div><ul class="suggested-user-card-list"><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a href="https://nd.academia.edu/AndrewRaddeGallwitz"><img class="profile-avatar u-positionAbsolute" alt="Andrew Radde-Gallwitz" border="0" onerror="if (this.src != '//a.academia-assets.com/images/s200_no_pic.png') this.src = '//a.academia-assets.com/images/s200_no_pic.png';" width="200" height="200" src="https://0.academia-photos.com/10965126/3262041/3849368/s200_andrew.radde-gallwitz.jpg" /></a></div><div class="suggested-user-card__user-info"><a class="suggested-user-card__user-info__header ds2-5-body-sm-bold ds2-5-body-link" href="https://nd.academia.edu/AndrewRaddeGallwitz">Andrew Radde-Gallwitz</a><p class="suggested-user-card__user-info__subheader ds2-5-body-xs">University of Notre Dame</p></div></div><div class="suggested-user-card"><div class="suggested-user-card__avatar social-profile-avatar-container"><a href="https://umbc.academia.edu/BrentGilbert"><img class="profile-avatar u-positionAbsolute" alt="Fr. 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style="border: none;"><span>1</span> Conference Presentations</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Organized-conferences-workshops" data-toggle="tab" href="#organizedconferencesworkshops" role="tab" style="border: none;"><span>1</span> Organized conferences / workshops</a></li><li role="presentation"><a data-click-track="profile-works-tab" data-section-name="Translations" data-toggle="tab" href="#translations" role="tab" style="border: none;"><span>1</span> Translations</a></li></ul></li></ul></div><div class="divider ds-divider-16" style="margin: 0px;"></div><div class="documents-container backbone-social-profile-documents" style="width: 100%;"><div class="u-taCenter"></div><div class="profile--tab_content_container js-tab-pane tab-pane active" id="all"><div class="profile--tab_heading_container js-section-heading" data-section="Books" id="Books"><h3 class="profile--tab_heading_container">Books by Johannes Zachhuber</h3></div><div class="js-work-strip profile--work_container" data-work-id="112420014"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/112420014/Introduction"><img alt="Research paper thumbnail of Introduction" class="work-thumbnail" src="https://attachments.academia-assets.com/109656468/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/112420014/Introduction">Introduction</a></div><div class="wp-workCard_item"><span>Gregory of Nyssa, On the Hexaemeron: Text, translation, and essays</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this Introduction to the volume, Gregory of Nyssa’s In hexaemeron is presented as a work of ea...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this Introduction to the volume, Gregory of Nyssa’s In hexaemeron is presented as a work of early Christian philosophy. It is contextualised within the author’s life and literary career. Some summary remarks are devoted to the content and argument of the treatise. In another section, its historical background is sketched against the history of the exegesis of the Hexaemeron beginning with Philo of Alexandria. Relationships with Plato’s Timaeus, Stoicism, and the thought of Origen are also considered. A final part discusses some key themes in the writing, simultaneous creation, the origin of matter, and the doctrine of logos. As these will be more fully investigated in the other chapters of the volume, the Introduction refers to the relevant places where further information on these issues can be found.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="50870173654439f74b7d5e38747f664f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":109656468,"asset_id":112420014,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/109656468/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112420014"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112420014"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112420014; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=112420014]").text(description); $(".js-view-count[data-work-id=112420014]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 112420014; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='112420014']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="108314764"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/108314764/Logos_in_Gregorys_On_the_Hexaemeron"><img alt="Research paper thumbnail of Logos in Gregory's On the Hexaemeron" class="work-thumbnail" src="https://attachments.academia-assets.com/106731441/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/108314764/Logos_in_Gregorys_On_the_Hexaemeron">Logos in Gregory's On the Hexaemeron</a></div><div class="wp-workCard_item"><span>Gregory of Nyssa: In Hexaemeron</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter discusses Gregory’s use of Logos in his In hexaemeron. The treatise displays a clear...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter discusses Gregory’s use of Logos in his In hexaemeron. The treatise displays a clear concern to ascribe to Logos an important role in God’s creative agency. But Gregory also limited his use of the term to the interpretation of the verses in Genesis 1 reporting God’s speech. This restraint is remarkable in view of a long history of Logos cosmology since Philo of Alexandria. In the chapter, it is argued that Gregory seeks to avoid the identification of Logos with the pre-existent Christ as this was bound up with a kind of ontological subordination Gregory found doctrinally unacceptable. Logos for him therefore is on the one hand God’s Word, on the other hand the rational, developmental principle immanent in the created order. How the two are related is not ultimately clarified by Gregory in his treatise. The chapter ends by sketching broader implications for Gregory’s theology and epistemology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a1dfd5287e9b2b9d1747e9f23589e64e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106731441,"asset_id":108314764,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106731441/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="108314764"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="108314764"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 108314764; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="83239842"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/83239842/Introduction_with_Ana_Schiavoni_Palanciuc_"><img alt="Research paper thumbnail of Introduction (with Ana Schiavoni-Palanciuc)" class="work-thumbnail" src="https://attachments.academia-assets.com/88652753/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/83239842/Introduction_with_Ana_Schiavoni_Palanciuc_">Introduction (with Ana Schiavoni-Palanciuc)</a></div><div class="wp-workCard_item"><span>Platonism and Christianity in Late Ancient Cosmology: God, Soul, Matter</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Introduction to the edited volume Platonism and Christianity in Late Ancient Cosmology inscri...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Introduction to the edited volume Platonism and Christianity in Late Ancient Cosmology inscribes late ancient cosmology into the reception of Plato's Timaeus and the Book of Genesis. Important ideas of Plato's dialogue are sketched and connected with the principal problems to emerge in later debates, notably the problem of principles, of soul, and of matter. Subsequently, an outline of the variation these topics received in early Christian debate is provided. The individual chapters in the book are connected with the overall narrative to indicate how the volume as a whole contributes to the scholarly discussion of cosmology in late antiquity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="403360be51501798e104ad5dd741d934" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88652753,"asset_id":83239842,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88652753/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="83239842"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83239842"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83239842; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83239842]").text(description); $(".js-view-count[data-work-id=83239842]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83239842; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83239842']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "403360be51501798e104ad5dd741d934" } } $('.js-work-strip[data-work-id=83239842]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83239842,"title":"Introduction (with Ana Schiavoni-Palanciuc)","internal_url":"https://www.academia.edu/83239842/Introduction_with_Ana_Schiavoni_Palanciuc_","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[{"id":88652753,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88652753/thumbnails/1.jpg","file_name":"2022_Platonism_and_Christianity_Introduction_.pdf","download_url":"https://www.academia.edu/attachments/88652753/download_file","bulk_download_file_name":"Introduction_with_Ana_Schiavoni_Palanciu.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88652753/2022_Platonism_and_Christianity_Introduction_-libre.pdf?1657970240=\u0026response-content-disposition=attachment%3B+filename%3DIntroduction_with_Ana_Schiavoni_Palanciu.pdf\u0026Expires=1739262757\u0026Signature=LNaL6svbrkQSSww7DQytJm9SGIc58KfROB9~glpGH6Dyva7~bpSzBtWkcyoDltv2kWrwsDabAsC-0eFHkHt5bHgkTOVO1~ywD0l1M2Yq8dat0FudN515G4geZMNqOhVpCCSzlDiL2Bln3kLdR2TSduhXyXrtM9U5xNU8Wt18D33WI8to56ZxX2R83VTNtLYybQ48I5qMayDC1vwsb49tD7xPtsVKqcaWQTK511TG0bk541-y-FVGqQfjLzohi1UwsM~pUV1oHU5zujdFjdiSrcMxLquHo5RXnmNSHijz3E-d0NzBXrqNn4HXBI~vi6hEAWP2tsuMyZo4Hb7uhE1boA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="82281938"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/82281938/Time_and_Soul_From_Aristotle_to_St_Augustine"><img alt="Research paper thumbnail of Time and Soul. From Aristotle to St Augustine" class="work-thumbnail" src="https://attachments.academia-assets.com/88052075/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/82281938/Time_and_Soul_From_Aristotle_to_St_Augustine">Time and Soul. From Aristotle to St Augustine</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Can time exist independently of consciousness? In antiquity this question was often framed as an ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Can time exist independently of consciousness? In antiquity this question was often framed as an enquiry into the relationship of time and soul. Aristotle cautiously suggested that time could not exist without a soul that is counting it. This proposal was controversially debated among his commentators. The present book offers an account of this debate beginning from Aristotle’s own statement of the problem in Book IV of the Physics. Subsequent chapters discuss Aristotle’s Peripatetic followers, Boethus of Sidon and Alexander of Aphrodisias; his Neoplatonic readers, Plotinus and Simplicius; and early Christian authors, Gregory of Nyssa and Augustine. At the centre of the debate stood the relation between the subjective time in the soul and the objective time of the cosmos. Both could be seen as united in the world soul as the seat of subjective time on a cosmic scale. But no solution to the problem was final. No theory gained general acceptance. The book shows the fascinating variety and plurality of ideas about time and soul throughout antiquity. Throughout antiquity, the problem of time and soul remained as intriguing as it proved intractable.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1dbed3b9dfb1ca32471a7a30a6a45335" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88052075,"asset_id":82281938,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88052075/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="82281938"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82281938"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82281938; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=82281938]").text(description); $(".js-view-count[data-work-id=82281938]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 82281938; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='82281938']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1dbed3b9dfb1ca32471a7a30a6a45335" } } $('.js-work-strip[data-work-id=82281938]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":82281938,"title":"Time and Soul. 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Edited by David Lincicum and Johannes Zachhuber. London: T&T Clark, 2022." class="work-thumbnail" src="https://attachments.academia-assets.com/86828545/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/80451262/Ferdinand_Christian_Baur_A_Reader_Edited_by_David_Lincicum_and_Johannes_Zachhuber_London_T_and_T_Clark_2022">Ferdinand Christian Baur: A Reader. Edited by David Lincicum and Johannes Zachhuber. London: T&T Clark, 2022.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://nd.academia.edu/DavidLincicum">David Lincicum</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A reader of FC Baur's work on philosophy of religion, history of dogma, New Testament criticism, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A reader of FC Baur's work on philosophy of religion, history of dogma, New Testament criticism, church history, and the controversies of his day, containing both newly translated texts and excerpts from previous translations. <a href="https://www.bloomsbury.com/us/ferdinand-christian-baur-a-reader-9780567694485/" rel="nofollow">https://www.bloomsbury.com/us/ferdinand-christian-baur-a-reader-9780567694485/</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bdaf1120afb436dbccf0a63d752acc43" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":86828545,"asset_id":80451262,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/86828545/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="80451262"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="80451262"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 80451262; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=80451262]").text(description); $(".js-view-count[data-work-id=80451262]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 80451262; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='80451262']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bdaf1120afb436dbccf0a63d752acc43" } } $('.js-work-strip[data-work-id=80451262]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":80451262,"title":"Ferdinand Christian Baur: A Reader. 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C. Baur Reader: Introduction" class="work-thumbnail" src="https://attachments.academia-assets.com/68903880/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/51035163/The_F_C_Baur_Reader_Introduction">The F. C. Baur Reader: Introduction</a></div><div class="wp-workCard_item"><span>The F. C. Baur Reader</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the Introduction, the editors offer an overview of Baur’s life and works contextualising him i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the Introduction, the editors offer an overview of Baur’s life and works contextualising him in his historical and intellectual environment, paying attention to the state of current scholarship. Special attention is given to the texts included in the Reader. The Introduction emphasises the breadth of Baur’s scholarly achievement and the unified vision he pursued across his wide range of academic interests. Attention is also drawn to his critical reception beginning in his own time. Baur’s scholarship has led to polarising assessments, and the Introduction seeks to give a balanced overview including more recent, critical interpretations of his work.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="418d28a6d37a511e2385b1384938615e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68903880,"asset_id":51035163,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68903880/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="51035163"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="51035163"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 51035163; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=51035163]").text(description); $(".js-view-count[data-work-id=51035163]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 51035163; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='51035163']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "418d28a6d37a511e2385b1384938615e" } } $('.js-work-strip[data-work-id=51035163]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":51035163,"title":"The F. 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This volume brings leading scholars of medieval thought together to undertake the first major study of the sources and context of the so-called Summa Halensis (1236-45), which was one of the earliest and most signifi cant instalments in the Summa genre. This Summa was collaboratively authored by the founding members of the Franciscan school at Paris, who sought to lay down a uniquely Franciscan intellectual tradition for the fi rst time. In examining how the Summa reckons with some of the most signifi cant sources of the day, the contributions to the volume illustrate that early Franciscans interpreted their authorities to their own ends, developing highly innovative ideas that had a lasting impact on the Franciscan intellectual tradition and the disciplines of philosophy and theology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c4ae8b636404807a2b3e46ca9d854a8c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63253254,"asset_id":42991765,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63253254/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span 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dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="42045090"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/42045090/Oxford_History_of_Modern_German_Theology"><img alt="Research paper thumbnail of Oxford History of Modern German Theology" class="work-thumbnail" src="https://attachments.academia-assets.com/62178253/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/42045090/Oxford_History_of_Modern_German_Theology">Oxford History of Modern German Theology</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://st-andrews.academia.edu/JudithWolfe">Judith Wolfe</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://nd.academia.edu/DavidLincicum">David Lincicum</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A three-volume, authoritative history of German theology from Kant to the present. To be publis...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A three-volume, authoritative history of German theology from Kant to the present. <br /><br />To be published by Oxford University Press in 2022.<br /><br />The Table of Contents can be viewed here: <a href="https://ohmgt.wp.st-andrews.ac.uk/contents/" rel="nofollow">https://ohmgt.wp.st-andrews.ac.uk/contents/</a>.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eb3af740a9183852aaa5ba8f8f5951c6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62178253,"asset_id":42045090,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62178253/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42045090"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42045090"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42045090; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39366867"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39366867/The_Rise_of_Christian_Theology_and_the_End_of_Ancient_Metaphysics_Patristic_Philosophy_from_the_Cappadocian_Fathers_to_John_of_Damascus"><img alt="Research paper thumbnail of The Rise of Christian Theology and the End of Ancient Metaphysics: Patristic Philosophy from the Cappadocian Fathers to John of Damascus" class="work-thumbnail" src="https://attachments.academia-assets.com/59509586/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39366867/The_Rise_of_Christian_Theology_and_the_End_of_Ancient_Metaphysics_Patristic_Philosophy_from_the_Cappadocian_Fathers_to_John_of_Damascus">The Rise of Christian Theology and the End of Ancient Metaphysics: Patristic Philosophy from the Cappadocian Fathers to John of Damascus</a></div><div class="wp-workCard_item"><span>OUP</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Rise of Christian Theology and the End of Ancient Metaphysics: Patristic Philosophy from the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Rise of Christian Theology and the End of Ancient Metaphysics: Patristic Philosophy from the Cappadocian Fathers to John of Damascus<br /><br />Abstract: It has rarely been recognized that the Christian writers of the first millennium pursued an ambitious and exciting philosophical project alongside their engagement in the doctrinal controversies of their age. This book offers for the first time a full analysis of this Patristic philosophy. It shows how it took its distinctive shape in the late fourth century and gives an account of its subsequent development until the time of John of Damascus.<br />The book falls into three main parts. The first of them starts from an analysis of the philosophical project underlying the teaching of the Cappadocian fathers, Basil of Caesarea, Gregory of Nyssa and Gregory of Nazianzus. This philosophy, arguably the first distinctively Christian theory of being, soon becomes near-universally shared in Eastern Christianity. Few decades after the Cappadocians, all sides in the early Christological controversy take its fundamental tenets for granted. Its application to the Christological problem thus appeared inevitable. Yet it created substantial conceptual problems.<br />Parts 2 and 3 of the book describe in detail how these problems led to a series of increasingly radical modifications of the Cappadocian philosophy. The chapters of Part 2 are dedicated to the miaphysite opponents of the Council of Chalcedon, while Part 3 discusses the defenders of the Council from the early sixth to the eighth century. Through this overview, the book reveals this period as one of remarkable philosophical creativity, fecundity, and innovation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fcb777e49dda61a08fd647bc15c84dee" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59509586,"asset_id":39366867,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59509586/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39366867"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39366867"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39366867; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35643756"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35643756/The_Oxford_Handbook_of_Nineteenth_Century_Christian_Thought"><img alt="Research paper thumbnail of The Oxford Handbook of Nineteenth Century Christian Thought" class="work-thumbnail" src="https://attachments.academia-assets.com/56605729/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35643756/The_Oxford_Handbook_of_Nineteenth_Century_Christian_Thought">The Oxford Handbook of Nineteenth Century Christian Thought</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JoelRasmussen">Joel Rasmussen</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://st-andrews.academia.edu/JudithWolfe">Judith Wolfe</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Through various realignments beginning in the Revolutionary era and continuing across the ninetee...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Through various realignments beginning in the Revolutionary era and continuing across the nineteenth century, Christianity not only endured as a vital intellectual tradition, but also contributed importantly to a wide variety of significant conversations, movements, and social transformations across the diverse spheres of intellectual, cultural, and social history. The Oxford Handbook of Nineteenth-Century Christian Thought proposes new readings of the diverse sites and variegated role of the Christian intellectual tradition across what has come to be called 'the long nineteenth century'. It represents the first comprehensive examination of a picture emerging from the twin recognition of Christianity's abiding intellectual influence and its radical transformation and diversification under the influence of the forces of modernity. <br /><br />Part one investigates changing paradigms that determine the evolving approaches to religious matters during the nineteenth century, providing readers with a sense of the fundamental changes at the time. Section two considers human nature and the nature of religion. It explores a range of categories rising to prominence in the course of the nineteenth century, and influencing the way religion in general, and Christianity in particular, were conceived. Part three focuses on the intellectual, cultural, and social developments of the time, while part four looks at Christianity and the arts-a major area in which Christian ideas, stories, and images were used, adapted, and challenged during the nineteenth century. Christianity was radically pluralized in the nineteenth century, and the fifth section is dedicated to 'Christianity and Christianities'. The chapters sketch the major churches and confessions during the period. The final part considers doctrinal themes registering the wealth and scope through broad narrative and individual example. This authoritative reference work offers an indispensible overview of a period whose forceful ideas continue to be present in contemporary theology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ae5f566cf4c2b737c8d7cffbda32b48e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56605729,"asset_id":35643756,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56605729/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35643756"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35643756"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35643756; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36454014"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36454014/Luthers_Christological_Legacy_Christocentrism_and_the_Chalcedonian_Tradition"><img alt="Research paper thumbnail of Luther's Christological Legacy: Christocentrism and the Chalcedonian Tradition" class="work-thumbnail" src="https://attachments.academia-assets.com/56369213/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36454014/Luthers_Christological_Legacy_Christocentrism_and_the_Chalcedonian_Tradition">Luther's Christological Legacy: Christocentrism and the Chalcedonian Tradition</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The author addresses the continuing importance of the Reformation and its ongoing relevance for t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The author addresses the continuing importance of the Reformation and its ongoing relevance for theology today through an exploration of Luther's understanding of Christology, the doctrine of the person of Jesus Christ. "In Luther's theological position lay a strong and uncompromising affirmation of the absolute centrality of the person of Jesus Christ for the Christian faith. In this sense, the principle, slogan or motto "Christ alone" (solus Christus) is the culmination of the other three, similar phrases - Scripture alone (sola scriptura); by faith alone (sola fide); by grace alone (sola gratia) - which are often associated with Reformation theology. The centrality of Luther's fixation on the person of Jesus Christ as the one, single redeemer of humankind will, I hope, open a perspective for the commemoration of Luther and his Reformation that should be of interest and concern for Protestants and Catholics alike.<br />The paper uploaded is the original lecture given at Marquette University in April 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f6fef5608601be5d41383cbc2c19dc7f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56369213,"asset_id":36454014,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56369213/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36454014"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36454014"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36454014; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36454014]").text(description); $(".js-view-count[data-work-id=36454014]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36454014; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36454014']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1481862"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1481862/Individuality_in_Late_Antiquity_2014_introduction_"><img alt="Research paper thumbnail of Individuality in Late Antiquity (2014) [introduction]" class="work-thumbnail" src="https://attachments.academia-assets.com/57814746/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1481862/Individuality_in_Late_Antiquity_2014_introduction_">Individuality in Late Antiquity (2014) [introduction]</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://nd.academia.edu/AlexisTorrance">Alexis Torrance</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In recent years, late antiquity has increasingly been recognised as a major period of cultural tr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In recent years, late antiquity has increasingly been recognised as a major period of cultural transformation. One of its crucial aspects is the emergence of a new awareness of human individuality. In this collection of essays, an interdisciplinary and international group of scholars documents and analyses this development. Authors assess the influence of seminal thinkers, including the Gnostics, Plotinus, and Augustine, but also of cultural and religious practices such as astrology and monasticism, as well as, more generally, the role played by intellectual disciplines such as grammar and Christian theology. Due to its thematic and disciplinary breadth, the volume will serve as a comprehensive introduction to the topic.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="17229fdc6705e2fe0035f9c83e31dd20" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57814746,"asset_id":1481862,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57814746/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1481862"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1481862"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1481862; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12218647"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12218647/Introduction_from_Individuality_in_Late_Antiquity_"><img alt="Research paper thumbnail of Introduction (from: Individuality in Late Antiquity)" class="work-thumbnail" src="https://attachments.academia-assets.com/37496011/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12218647/Introduction_from_Individuality_in_Late_Antiquity_">Introduction (from: Individuality in Late Antiquity)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The introduction gives an overview of recent debates about the significance of late antiquity as ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The introduction gives an overview of recent debates about the significance of late antiquity as a period of transformation and transition with a special emphasis on individuality. The individual contributions to the book are inscribed into this narrative. Thinkers discussed include M. Foucault, C. Taylor, R. Sorabji, and G. Stroumsa.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="20b8b6d955a673333e54a06667b5d8fd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37496011,"asset_id":12218647,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37496011/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12218647"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12218647"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12218647; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=12218647]").text(description); $(".js-view-count[data-work-id=12218647]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 12218647; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='12218647']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "20b8b6d955a673333e54a06667b5d8fd" } } $('.js-work-strip[data-work-id=12218647]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":12218647,"title":"Introduction (from: Individuality in Late Antiquity)","internal_url":"https://www.academia.edu/12218647/Introduction_from_Individuality_in_Late_Antiquity_","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[{"id":37496011,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37496011/thumbnails/1.jpg","file_name":"Individuality-in-Late-Antiquity-Intro.pdf","download_url":"https://www.academia.edu/attachments/37496011/download_file","bulk_download_file_name":"Introduction_from_Individuality_in_Late.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37496011/Individuality-in-Late-Antiquity-Intro-libre.pdf?1430733348=\u0026response-content-disposition=attachment%3B+filename%3DIntroduction_from_Individuality_in_Late.pdf\u0026Expires=1739262758\u0026Signature=Nnq3nmBuDB5ozk~e~iS78UrgNwauEBYZeWhhfp3ZcmLVpwYjw4ivkN39ImGQEXVexn~ElthYbd--ivtl21DdcsQAj~1MIJOHNtT2iq-Lf3DSJWLoeRwfFtkRzeOvZnr2OODL5CBzOE~5ZdXnP1rYuzU27QQUc5zxIiLgeIatJUszdTHmXamVMXZLQKswMBhl6dg3blBhuBx2jSSBX9yZnayWj9jApDfi3CjP~AqF312CwlSi-1eMztxfaugSfZBDC50ZbVUGVE-PXp4q76pfWEJkONcVloan-VarG4D-QzXgZgLR8fWtBjA71H0C1uNCw2Y3qEGufVrevLUMwTY4~g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4680940"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/4680940/Theology_as_Science_in_Nineteenth_Century_Germany_From_F_C_Baur_to_Ernst_Troeltsch"><img alt="Research paper thumbnail of Theology as Science in Nineteenth-Century Germany. From F.C. Baur to Ernst Troeltsch" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/4680940/Theology_as_Science_in_Nineteenth_Century_Germany_From_F_C_Baur_to_Ernst_Troeltsch">Theology as Science in Nineteenth-Century Germany. From F.C. Baur to Ernst Troeltsch</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This study describes the origin, development and crisis of the German nineteenth-century project ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This study describes the origin, development and crisis of the German nineteenth-century project of theology as science. Its narrative is focused on the two predominant theological schools during this period, the Tübingen School and the Ritschl School. Their work emerges as a grand attempt to synthesize historical and systematic theology within the twin paradigms of historicism and German Idealism. Engaging in detail with the theological, historical and philosophical scholarship of the story's protagonists, Johannes Zachhuber reconstructs the basis of this scholarship as a deep belief in the eventual unity of human knowledge. This idealism clashed with the historicist principles underlying much of the scholars' actual research. The tension between these paradigms ran through the entire period and ultimately led to the disintegration of the project at the end of the century. <br /> <br />Drawing on a wealth of primary sources, many of which have never been used in English speaking scholarship before, Zachhuber embeds the essentially theological story he presents within broader intellectual developments in nineteenth century Germany. In spite of its eventual failure, the project of theology as science in nineteenth century Germany is here described as a paradigmatic intellectual endeavour of European modernity with far-reaching significance beyond the confines of a single academic discipline.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4680940"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4680940"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4680940; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4680940]").text(description); $(".js-view-count[data-work-id=4680940]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4680940; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4680940']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=4680940]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4680940,"title":"Theology as Science in Nineteenth-Century Germany. From F.C. Baur to Ernst Troeltsch","internal_url":"https://www.academia.edu/4680940/Theology_as_Science_in_Nineteenth_Century_Germany_From_F_C_Baur_to_Ernst_Troeltsch","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4680910"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4680910/Introduction_from_Theology_as_Science_in_Nineteenth_Century_Germany_"><img alt="Research paper thumbnail of Introduction (from Theology as Science in Nineteenth-Century Germany)" class="work-thumbnail" src="https://attachments.academia-assets.com/32016613/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4680910/Introduction_from_Theology_as_Science_in_Nineteenth_Century_Germany_">Introduction (from Theology as Science in Nineteenth-Century Germany)</a></div><div class="wp-workCard_item"><span>Theology as Science in Nineteenth-Century Germany</span><span>, Oct 3, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is the introductory chapter to my book Theology as Science in Nineteenth-Century Germany: Fr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is the introductory chapter to my book Theology as Science in Nineteenth-Century Germany: From F.C.Baur to Ernst Troeltsch. It contextualizes the nineteenth-century debate about theology as science both within the larger question of whether and, if so, how theology is Wissenschaft (scientia; ‘science’) and within the more specific situation arising from the mid-eighteenth century through the rise of historicism and the specific turn in philosophy of religion since Kant. It starts from a discussion of theology’s institutional context in the university and its the modern transformations; F. Schleiermacher’s contribution to this debate is specifically treated. Subsequent sections explore historicization as a general phenomenon of European culture at the turn of the nineteenth century and its effect on theology in particular as well as the specific contribution made by the rise of German Idealism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d9db4ebcfc66f58c2efa13e53580136c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":32016613,"asset_id":4680910,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/32016613/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4680910"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4680910"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4680910; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="22735022"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/22735022/Sacrifice_and_Modern_Thought"><img alt="Research paper thumbnail of Sacrifice and Modern Thought" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/22735022/Sacrifice_and_Modern_Thought">Sacrifice and Modern Thought</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://spcm.academia.edu/JuliaMeszaros">Julia Meszaros</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Sacrifice has always been central to the study of religion yet attempts to understand and assess ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sacrifice has always been central to the study of religion yet attempts to understand and assess the concept have usually been controversial. The present book, which is the result of several years of interdisciplinary collaboration, suggests that in many ways the fascination with sacrifice has its roots in modernity itself. Theological developments following the Reformation, the rediscovery of Greek tragedies, and the encounter with the practice of human sacrifice in the Americas triggered a complex and passionate debate in the sixteenth century which has never since abated. Contributors to this volume, leading experts from theology, anthropology, and literary and cultural studies, describe and discuss how this modern fascination for the topic of sacrifice has evolved, how it has shaped theological debate, the literary imagination, and anthropological theory. Individual chapters discuss in depth major theological trajectories, theories of sacrifice including those of Marcel Mauss and René Girard, and current feminist criticism. They engage with sacrifice in the context of religious and philosophical thought, works of literature and film. They explore different yet overlapping aspects of modernity's obsession with sacrifice. The book does not intend to impose a single narrative over all these diverse contributions but brings them into a conversation around a common centre.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="22735022"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="22735022"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 22735022; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=22735022]").text(description); $(".js-view-count[data-work-id=22735022]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 22735022; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='22735022']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=22735022]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":22735022,"title":"Sacrifice and Modern Thought","internal_url":"https://www.academia.edu/22735022/Sacrifice_and_Modern_Thought","owner_id":30872351,"coauthors_can_edit":true,"owner":{"id":30872351,"first_name":"Julia","middle_initials":null,"last_name":"Meszaros","page_name":"JuliaMeszaros","domain_name":"spcm","created_at":"2015-05-07T12:55:44.444-07:00","display_name":"Julia Meszaros","url":"https://spcm.academia.edu/JuliaMeszaros"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12254411"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12254411/Introduction_from_Sacrifice_and_Modern_Thought_"><img alt="Research paper thumbnail of Introduction (from Sacrifice and Modern Thought)" class="work-thumbnail" src="https://attachments.academia-assets.com/37553573/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12254411/Introduction_from_Sacrifice_and_Modern_Thought_">Introduction (from Sacrifice and Modern Thought)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://spcm.academia.edu/JuliaMeszaros">Julia Meszaros</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Introduction starts from the observation that sacrifice has been an obsession of modernity. T...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Introduction starts from the observation that sacrifice has been an obsession of modernity. This is subsequently explicated through a survey of approaches to sacrifice from the 16th century. Three contexts are explored in particular: the theological debate following the Reformation; the reception of Greek tragedy; the encounter with non-European practices of sacrifice in the wake of the age of discovery. There are evident overlaps between the three, and yet they have to be seen as in a way separate factors ensuring the abiding fascination of the modern West with the notion of sacrifice.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e830562ccfe43f2add0ad43ec0db9be5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37553573,"asset_id":12254411,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37553573/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12254411"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12254411"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12254411; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="163536"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/163536/Modern_Discourse_on_Sacrifice_and_its_theological_background"><img alt="Research paper thumbnail of Modern Discourse on Sacrifice and its theological background" class="work-thumbnail" src="https://attachments.academia-assets.com/31001290/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/163536/Modern_Discourse_on_Sacrifice_and_its_theological_background">Modern Discourse on Sacrifice and its theological background</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper traces contemporary perceptions of sacrifice in scholarly and public debates. It seeks...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper traces contemporary perceptions of sacrifice in scholarly and public debates. It seeks to show how they are due to the very specific and in some ways counterintuitive interpretation the notion of sacrifice has received in Christian theology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1f4bec05b88bd349941f6ee02334d6a8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31001290,"asset_id":163536,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31001290/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="163536"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="163536"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 163536; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=163536]").text(description); $(".js-view-count[data-work-id=163536]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 163536; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='163536']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1f4bec05b88bd349941f6ee02334d6a8" } } $('.js-work-strip[data-work-id=163536]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":163536,"title":"Modern Discourse on Sacrifice and its theological background","internal_url":"https://www.academia.edu/163536/Modern_Discourse_on_Sacrifice_and_its_theological_background","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[{"id":31001290,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31001290/thumbnails/1.jpg","file_name":"Sacrifice_Final.pdf","download_url":"https://www.academia.edu/attachments/31001290/download_file","bulk_download_file_name":"Modern_Discourse_on_Sacrifice_and_its_th.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31001290/Sacrifice_Final-libre.pdf?1392187250=\u0026response-content-disposition=attachment%3B+filename%3DModern_Discourse_on_Sacrifice_and_its_th.pdf\u0026Expires=1739262758\u0026Signature=AlhDqiF1FogZ4jr5~XPyi6qteAlQ6tjD4EfotMcpx5YkBbvEaYlSu20UZtHMqUB4han4DxfP-oRqaev0DBTHkwmF38hhUyJKYnhfabAThxiux2kFWO2xL-Vfk40jk5acOi37MV4az2YfCLaAXlgjfsJK2CuiRXj5C3X9wrX7j8Ml0QK8Jm4uQwXaq6b3engBhGQHhudCZ6rccIwiDuRVuEERMQfvZfafpff40ANJdxvadU8vAtZUWrVr5z2zvVjb~P0QWM6CvAxhEJkX3ix3V6bO38BkZykSL7ib6sPQi6uyHGI1aCP7MJ59mYpkp1xAi6DoT04EvpZIbR6xPNm3jA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4680965"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4680965/_OPEN_ACCESS_Human_Nature_in_Gregory_of_Nyssa_Philosophical_Background_and_Theological_Significance"><img alt="Research paper thumbnail of [OPEN ACCESS] Human Nature in Gregory of Nyssa. Philosophical Background and Theological Significance" class="work-thumbnail" src="https://attachments.academia-assets.com/77719958/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4680965/_OPEN_ACCESS_Human_Nature_in_Gregory_of_Nyssa_Philosophical_Background_and_Theological_Significance">[OPEN ACCESS] Human Nature in Gregory of Nyssa. Philosophical Background and Theological Significance</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This volume explores Gregory Of Nyssa's concept of human nature. It argues that the frequent use ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This volume explores Gregory Of Nyssa's concept of human nature. It argues that the frequent use Gregory makes of phusis-terminology is not only a terminological predilection, but rather the key to the philosophical and theological foundations of his thought. <br />Starting from an overview of the theological landscape in the early 360's the study first demonstrates the meaning and relevance of universal human nature as an analogy for the Trinity in Cappadocian theology. The second part explores Gregory's use of this same notion in his teaching on the divine economy. It is argued that Gregory takes this philosophical theory into the service of his own theology. <br />Ultimately the book provides an example for the mutual interaction of philosophy and Christian theology in the fourth century.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d1874b10f8231819df1e7cf5b52a3070" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":77719958,"asset_id":4680965,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/77719958/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4680965"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4680965"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4680965; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4680965]").text(description); $(".js-view-count[data-work-id=4680965]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4680965; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4680965']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d1874b10f8231819df1e7cf5b52a3070" } } $('.js-work-strip[data-work-id=4680965]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4680965,"title":"[OPEN ACCESS] Human Nature in Gregory of Nyssa. 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Theology and the Margins of Soteriology" class="work-thumbnail" src="https://attachments.academia-assets.com/38905607/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/16234872/Forgiving_and_Forgetting_Theology_and_the_Margins_of_Soteriology">Forgiving and Forgetting. Theology and the Margins of Soteriology</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Forgiveness has traditionally been associated with a duty to remember in order for reconciliation...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Forgiveness has traditionally been associated with a duty to remember in order for reconciliation to be possible. Human failure, evil, and atrocities could thus only be forgiven on the basis of a saving memory. Forgetting, by contrast, had to be excluded in the interest of a truthful and genuinely new beginning. Historical experience, it seemed, supported this account. The essays collected in this volume seek to challenge this traditional picture – by elaborating on the notion of forgetting, by reappreciating its constructive or even necessary impact on our lives, by paying heed to the potential obstacles for reconciliation due to an unforgiving remembrance, by clarifying the relationship between remembrance and forgetting, which is not necessarily complementary, and by 􏰁nding new ways of relating forgiveness to forgetting ultimately leading to the precarious question of whether even God forgets when he forgives.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5541599d68e89fd8e35620612c26332c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38905607,"asset_id":16234872,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38905607/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="16234872"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="16234872"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 16234872; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=16234872]").text(description); $(".js-view-count[data-work-id=16234872]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 16234872; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='16234872']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5541599d68e89fd8e35620612c26332c" } } $('.js-work-strip[data-work-id=16234872]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":16234872,"title":"Forgiving and Forgetting. 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It is contextualised within the author’s life and literary career. Some summary remarks are devoted to the content and argument of the treatise. In another section, its historical background is sketched against the history of the exegesis of the Hexaemeron beginning with Philo of Alexandria. Relationships with Plato’s Timaeus, Stoicism, and the thought of Origen are also considered. A final part discusses some key themes in the writing, simultaneous creation, the origin of matter, and the doctrine of logos. As these will be more fully investigated in the other chapters of the volume, the Introduction refers to the relevant places where further information on these issues can be found.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="50870173654439f74b7d5e38747f664f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":109656468,"asset_id":112420014,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/109656468/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112420014"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112420014"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112420014; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="108314764"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/108314764/Logos_in_Gregorys_On_the_Hexaemeron"><img alt="Research paper thumbnail of Logos in Gregory's On the Hexaemeron" class="work-thumbnail" src="https://attachments.academia-assets.com/106731441/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/108314764/Logos_in_Gregorys_On_the_Hexaemeron">Logos in Gregory's On the Hexaemeron</a></div><div class="wp-workCard_item"><span>Gregory of Nyssa: In Hexaemeron</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter discusses Gregory’s use of Logos in his In hexaemeron. The treatise displays a clear...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter discusses Gregory’s use of Logos in his In hexaemeron. The treatise displays a clear concern to ascribe to Logos an important role in God’s creative agency. But Gregory also limited his use of the term to the interpretation of the verses in Genesis 1 reporting God’s speech. This restraint is remarkable in view of a long history of Logos cosmology since Philo of Alexandria. In the chapter, it is argued that Gregory seeks to avoid the identification of Logos with the pre-existent Christ as this was bound up with a kind of ontological subordination Gregory found doctrinally unacceptable. Logos for him therefore is on the one hand God’s Word, on the other hand the rational, developmental principle immanent in the created order. How the two are related is not ultimately clarified by Gregory in his treatise. The chapter ends by sketching broader implications for Gregory’s theology and epistemology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a1dfd5287e9b2b9d1747e9f23589e64e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":106731441,"asset_id":108314764,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/106731441/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="108314764"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="108314764"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 108314764; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="83239842"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/83239842/Introduction_with_Ana_Schiavoni_Palanciuc_"><img alt="Research paper thumbnail of Introduction (with Ana Schiavoni-Palanciuc)" class="work-thumbnail" src="https://attachments.academia-assets.com/88652753/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/83239842/Introduction_with_Ana_Schiavoni_Palanciuc_">Introduction (with Ana Schiavoni-Palanciuc)</a></div><div class="wp-workCard_item"><span>Platonism and Christianity in Late Ancient Cosmology: God, Soul, Matter</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Introduction to the edited volume Platonism and Christianity in Late Ancient Cosmology inscri...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Introduction to the edited volume Platonism and Christianity in Late Ancient Cosmology inscribes late ancient cosmology into the reception of Plato's Timaeus and the Book of Genesis. Important ideas of Plato's dialogue are sketched and connected with the principal problems to emerge in later debates, notably the problem of principles, of soul, and of matter. Subsequently, an outline of the variation these topics received in early Christian debate is provided. The individual chapters in the book are connected with the overall narrative to indicate how the volume as a whole contributes to the scholarly discussion of cosmology in late antiquity.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="403360be51501798e104ad5dd741d934" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88652753,"asset_id":83239842,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88652753/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="83239842"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="83239842"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 83239842; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=83239842]").text(description); $(".js-view-count[data-work-id=83239842]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 83239842; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='83239842']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "403360be51501798e104ad5dd741d934" } } $('.js-work-strip[data-work-id=83239842]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":83239842,"title":"Introduction (with Ana Schiavoni-Palanciuc)","internal_url":"https://www.academia.edu/83239842/Introduction_with_Ana_Schiavoni_Palanciuc_","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[{"id":88652753,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/88652753/thumbnails/1.jpg","file_name":"2022_Platonism_and_Christianity_Introduction_.pdf","download_url":"https://www.academia.edu/attachments/88652753/download_file","bulk_download_file_name":"Introduction_with_Ana_Schiavoni_Palanciu.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/88652753/2022_Platonism_and_Christianity_Introduction_-libre.pdf?1657970240=\u0026response-content-disposition=attachment%3B+filename%3DIntroduction_with_Ana_Schiavoni_Palanciu.pdf\u0026Expires=1739262757\u0026Signature=LNaL6svbrkQSSww7DQytJm9SGIc58KfROB9~glpGH6Dyva7~bpSzBtWkcyoDltv2kWrwsDabAsC-0eFHkHt5bHgkTOVO1~ywD0l1M2Yq8dat0FudN515G4geZMNqOhVpCCSzlDiL2Bln3kLdR2TSduhXyXrtM9U5xNU8Wt18D33WI8to56ZxX2R83VTNtLYybQ48I5qMayDC1vwsb49tD7xPtsVKqcaWQTK511TG0bk541-y-FVGqQfjLzohi1UwsM~pUV1oHU5zujdFjdiSrcMxLquHo5RXnmNSHijz3E-d0NzBXrqNn4HXBI~vi6hEAWP2tsuMyZo4Hb7uhE1boA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="82281938"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/82281938/Time_and_Soul_From_Aristotle_to_St_Augustine"><img alt="Research paper thumbnail of Time and Soul. From Aristotle to St Augustine" class="work-thumbnail" src="https://attachments.academia-assets.com/88052075/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/82281938/Time_and_Soul_From_Aristotle_to_St_Augustine">Time and Soul. From Aristotle to St Augustine</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Can time exist independently of consciousness? In antiquity this question was often framed as an ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Can time exist independently of consciousness? In antiquity this question was often framed as an enquiry into the relationship of time and soul. Aristotle cautiously suggested that time could not exist without a soul that is counting it. This proposal was controversially debated among his commentators. The present book offers an account of this debate beginning from Aristotle’s own statement of the problem in Book IV of the Physics. Subsequent chapters discuss Aristotle’s Peripatetic followers, Boethus of Sidon and Alexander of Aphrodisias; his Neoplatonic readers, Plotinus and Simplicius; and early Christian authors, Gregory of Nyssa and Augustine. At the centre of the debate stood the relation between the subjective time in the soul and the objective time of the cosmos. Both could be seen as united in the world soul as the seat of subjective time on a cosmic scale. But no solution to the problem was final. No theory gained general acceptance. The book shows the fascinating variety and plurality of ideas about time and soul throughout antiquity. Throughout antiquity, the problem of time and soul remained as intriguing as it proved intractable.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1dbed3b9dfb1ca32471a7a30a6a45335" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88052075,"asset_id":82281938,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88052075/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="82281938"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82281938"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82281938; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=82281938]").text(description); $(".js-view-count[data-work-id=82281938]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 82281938; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='82281938']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1dbed3b9dfb1ca32471a7a30a6a45335" } } $('.js-work-strip[data-work-id=82281938]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":82281938,"title":"Time and Soul. 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Edited by David Lincicum and Johannes Zachhuber. London: T&T Clark, 2022." class="work-thumbnail" src="https://attachments.academia-assets.com/86828545/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/80451262/Ferdinand_Christian_Baur_A_Reader_Edited_by_David_Lincicum_and_Johannes_Zachhuber_London_T_and_T_Clark_2022">Ferdinand Christian Baur: A Reader. Edited by David Lincicum and Johannes Zachhuber. London: T&T Clark, 2022.</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://nd.academia.edu/DavidLincicum">David Lincicum</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A reader of FC Baur's work on philosophy of religion, history of dogma, New Testament criticism, ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A reader of FC Baur's work on philosophy of religion, history of dogma, New Testament criticism, church history, and the controversies of his day, containing both newly translated texts and excerpts from previous translations. <a href="https://www.bloomsbury.com/us/ferdinand-christian-baur-a-reader-9780567694485/" rel="nofollow">https://www.bloomsbury.com/us/ferdinand-christian-baur-a-reader-9780567694485/</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="bdaf1120afb436dbccf0a63d752acc43" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":86828545,"asset_id":80451262,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/86828545/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="80451262"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="80451262"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 80451262; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=80451262]").text(description); $(".js-view-count[data-work-id=80451262]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 80451262; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='80451262']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "bdaf1120afb436dbccf0a63d752acc43" } } $('.js-work-strip[data-work-id=80451262]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":80451262,"title":"Ferdinand Christian Baur: A Reader. 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C. Baur Reader: Introduction" class="work-thumbnail" src="https://attachments.academia-assets.com/68903880/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/51035163/The_F_C_Baur_Reader_Introduction">The F. C. Baur Reader: Introduction</a></div><div class="wp-workCard_item"><span>The F. C. Baur Reader</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In the Introduction, the editors offer an overview of Baur’s life and works contextualising him i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In the Introduction, the editors offer an overview of Baur’s life and works contextualising him in his historical and intellectual environment, paying attention to the state of current scholarship. Special attention is given to the texts included in the Reader. The Introduction emphasises the breadth of Baur’s scholarly achievement and the unified vision he pursued across his wide range of academic interests. Attention is also drawn to his critical reception beginning in his own time. Baur’s scholarship has led to polarising assessments, and the Introduction seeks to give a balanced overview including more recent, critical interpretations of his work.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="418d28a6d37a511e2385b1384938615e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":68903880,"asset_id":51035163,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/68903880/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="51035163"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="51035163"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 51035163; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=51035163]").text(description); $(".js-view-count[data-work-id=51035163]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 51035163; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='51035163']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "418d28a6d37a511e2385b1384938615e" } } $('.js-work-strip[data-work-id=51035163]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":51035163,"title":"The F. 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This volume brings leading scholars of medieval thought together to undertake the first major study of the sources and context of the so-called Summa Halensis (1236-45), which was one of the earliest and most signifi cant instalments in the Summa genre. This Summa was collaboratively authored by the founding members of the Franciscan school at Paris, who sought to lay down a uniquely Franciscan intellectual tradition for the fi rst time. In examining how the Summa reckons with some of the most signifi cant sources of the day, the contributions to the volume illustrate that early Franciscans interpreted their authorities to their own ends, developing highly innovative ideas that had a lasting impact on the Franciscan intellectual tradition and the disciplines of philosophy and theology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c4ae8b636404807a2b3e46ca9d854a8c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63253254,"asset_id":42991765,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63253254/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span 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wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://st-andrews.academia.edu/JudithWolfe">Judith Wolfe</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://nd.academia.edu/DavidLincicum">David Lincicum</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A three-volume, authoritative history of German theology from Kant to the present. To be publis...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A three-volume, authoritative history of German theology from Kant to the present. <br /><br />To be published by Oxford University Press in 2022.<br /><br />The Table of Contents can be viewed here: <a href="https://ohmgt.wp.st-andrews.ac.uk/contents/" rel="nofollow">https://ohmgt.wp.st-andrews.ac.uk/contents/</a>.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="eb3af740a9183852aaa5ba8f8f5951c6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":62178253,"asset_id":42045090,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/62178253/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42045090"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42045090"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42045090; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="39366867"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39366867/The_Rise_of_Christian_Theology_and_the_End_of_Ancient_Metaphysics_Patristic_Philosophy_from_the_Cappadocian_Fathers_to_John_of_Damascus"><img alt="Research paper thumbnail of The Rise of Christian Theology and the End of Ancient Metaphysics: Patristic Philosophy from the Cappadocian Fathers to John of Damascus" class="work-thumbnail" src="https://attachments.academia-assets.com/59509586/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39366867/The_Rise_of_Christian_Theology_and_the_End_of_Ancient_Metaphysics_Patristic_Philosophy_from_the_Cappadocian_Fathers_to_John_of_Damascus">The Rise of Christian Theology and the End of Ancient Metaphysics: Patristic Philosophy from the Cappadocian Fathers to John of Damascus</a></div><div class="wp-workCard_item"><span>OUP</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Rise of Christian Theology and the End of Ancient Metaphysics: Patristic Philosophy from the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Rise of Christian Theology and the End of Ancient Metaphysics: Patristic Philosophy from the Cappadocian Fathers to John of Damascus<br /><br />Abstract: It has rarely been recognized that the Christian writers of the first millennium pursued an ambitious and exciting philosophical project alongside their engagement in the doctrinal controversies of their age. This book offers for the first time a full analysis of this Patristic philosophy. It shows how it took its distinctive shape in the late fourth century and gives an account of its subsequent development until the time of John of Damascus.<br />The book falls into three main parts. The first of them starts from an analysis of the philosophical project underlying the teaching of the Cappadocian fathers, Basil of Caesarea, Gregory of Nyssa and Gregory of Nazianzus. This philosophy, arguably the first distinctively Christian theory of being, soon becomes near-universally shared in Eastern Christianity. Few decades after the Cappadocians, all sides in the early Christological controversy take its fundamental tenets for granted. Its application to the Christological problem thus appeared inevitable. Yet it created substantial conceptual problems.<br />Parts 2 and 3 of the book describe in detail how these problems led to a series of increasingly radical modifications of the Cappadocian philosophy. The chapters of Part 2 are dedicated to the miaphysite opponents of the Council of Chalcedon, while Part 3 discusses the defenders of the Council from the early sixth to the eighth century. Through this overview, the book reveals this period as one of remarkable philosophical creativity, fecundity, and innovation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fcb777e49dda61a08fd647bc15c84dee" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59509586,"asset_id":39366867,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59509586/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39366867"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39366867"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39366867; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="35643756"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/35643756/The_Oxford_Handbook_of_Nineteenth_Century_Christian_Thought"><img alt="Research paper thumbnail of The Oxford Handbook of Nineteenth Century Christian Thought" class="work-thumbnail" src="https://attachments.academia-assets.com/56605729/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/35643756/The_Oxford_Handbook_of_Nineteenth_Century_Christian_Thought">The Oxford Handbook of Nineteenth Century Christian Thought</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JoelRasmussen">Joel Rasmussen</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://st-andrews.academia.edu/JudithWolfe">Judith Wolfe</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Through various realignments beginning in the Revolutionary era and continuing across the ninetee...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Through various realignments beginning in the Revolutionary era and continuing across the nineteenth century, Christianity not only endured as a vital intellectual tradition, but also contributed importantly to a wide variety of significant conversations, movements, and social transformations across the diverse spheres of intellectual, cultural, and social history. The Oxford Handbook of Nineteenth-Century Christian Thought proposes new readings of the diverse sites and variegated role of the Christian intellectual tradition across what has come to be called 'the long nineteenth century'. It represents the first comprehensive examination of a picture emerging from the twin recognition of Christianity's abiding intellectual influence and its radical transformation and diversification under the influence of the forces of modernity. <br /><br />Part one investigates changing paradigms that determine the evolving approaches to religious matters during the nineteenth century, providing readers with a sense of the fundamental changes at the time. Section two considers human nature and the nature of religion. It explores a range of categories rising to prominence in the course of the nineteenth century, and influencing the way religion in general, and Christianity in particular, were conceived. Part three focuses on the intellectual, cultural, and social developments of the time, while part four looks at Christianity and the arts-a major area in which Christian ideas, stories, and images were used, adapted, and challenged during the nineteenth century. Christianity was radically pluralized in the nineteenth century, and the fifth section is dedicated to 'Christianity and Christianities'. The chapters sketch the major churches and confessions during the period. The final part considers doctrinal themes registering the wealth and scope through broad narrative and individual example. This authoritative reference work offers an indispensible overview of a period whose forceful ideas continue to be present in contemporary theology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ae5f566cf4c2b737c8d7cffbda32b48e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56605729,"asset_id":35643756,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56605729/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="35643756"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="35643756"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 35643756; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36454014"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36454014/Luthers_Christological_Legacy_Christocentrism_and_the_Chalcedonian_Tradition"><img alt="Research paper thumbnail of Luther's Christological Legacy: Christocentrism and the Chalcedonian Tradition" class="work-thumbnail" src="https://attachments.academia-assets.com/56369213/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36454014/Luthers_Christological_Legacy_Christocentrism_and_the_Chalcedonian_Tradition">Luther's Christological Legacy: Christocentrism and the Chalcedonian Tradition</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The author addresses the continuing importance of the Reformation and its ongoing relevance for t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The author addresses the continuing importance of the Reformation and its ongoing relevance for theology today through an exploration of Luther's understanding of Christology, the doctrine of the person of Jesus Christ. "In Luther's theological position lay a strong and uncompromising affirmation of the absolute centrality of the person of Jesus Christ for the Christian faith. In this sense, the principle, slogan or motto "Christ alone" (solus Christus) is the culmination of the other three, similar phrases - Scripture alone (sola scriptura); by faith alone (sola fide); by grace alone (sola gratia) - which are often associated with Reformation theology. The centrality of Luther's fixation on the person of Jesus Christ as the one, single redeemer of humankind will, I hope, open a perspective for the commemoration of Luther and his Reformation that should be of interest and concern for Protestants and Catholics alike.<br />The paper uploaded is the original lecture given at Marquette University in April 2017</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f6fef5608601be5d41383cbc2c19dc7f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56369213,"asset_id":36454014,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56369213/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36454014"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36454014"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36454014; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=36454014]").text(description); $(".js-view-count[data-work-id=36454014]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 36454014; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='36454014']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="1481862"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/1481862/Individuality_in_Late_Antiquity_2014_introduction_"><img alt="Research paper thumbnail of Individuality in Late Antiquity (2014) [introduction]" class="work-thumbnail" src="https://attachments.academia-assets.com/57814746/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/1481862/Individuality_in_Late_Antiquity_2014_introduction_">Individuality in Late Antiquity (2014) [introduction]</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://nd.academia.edu/AlexisTorrance">Alexis Torrance</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In recent years, late antiquity has increasingly been recognised as a major period of cultural tr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In recent years, late antiquity has increasingly been recognised as a major period of cultural transformation. One of its crucial aspects is the emergence of a new awareness of human individuality. In this collection of essays, an interdisciplinary and international group of scholars documents and analyses this development. Authors assess the influence of seminal thinkers, including the Gnostics, Plotinus, and Augustine, but also of cultural and religious practices such as astrology and monasticism, as well as, more generally, the role played by intellectual disciplines such as grammar and Christian theology. Due to its thematic and disciplinary breadth, the volume will serve as a comprehensive introduction to the topic.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="17229fdc6705e2fe0035f9c83e31dd20" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":57814746,"asset_id":1481862,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/57814746/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="1481862"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="1481862"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 1481862; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12218647"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12218647/Introduction_from_Individuality_in_Late_Antiquity_"><img alt="Research paper thumbnail of Introduction (from: Individuality in Late Antiquity)" class="work-thumbnail" src="https://attachments.academia-assets.com/37496011/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12218647/Introduction_from_Individuality_in_Late_Antiquity_">Introduction (from: Individuality in Late Antiquity)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The introduction gives an overview of recent debates about the significance of late antiquity as ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The introduction gives an overview of recent debates about the significance of late antiquity as a period of transformation and transition with a special emphasis on individuality. The individual contributions to the book are inscribed into this narrative. Thinkers discussed include M. Foucault, C. Taylor, R. Sorabji, and G. Stroumsa.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="20b8b6d955a673333e54a06667b5d8fd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37496011,"asset_id":12218647,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37496011/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12218647"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12218647"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12218647; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=12218647]").text(description); $(".js-view-count[data-work-id=12218647]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 12218647; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='12218647']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "20b8b6d955a673333e54a06667b5d8fd" } } $('.js-work-strip[data-work-id=12218647]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":12218647,"title":"Introduction (from: Individuality in Late Antiquity)","internal_url":"https://www.academia.edu/12218647/Introduction_from_Individuality_in_Late_Antiquity_","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[{"id":37496011,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/37496011/thumbnails/1.jpg","file_name":"Individuality-in-Late-Antiquity-Intro.pdf","download_url":"https://www.academia.edu/attachments/37496011/download_file","bulk_download_file_name":"Introduction_from_Individuality_in_Late.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/37496011/Individuality-in-Late-Antiquity-Intro-libre.pdf?1430733348=\u0026response-content-disposition=attachment%3B+filename%3DIntroduction_from_Individuality_in_Late.pdf\u0026Expires=1739262758\u0026Signature=Nnq3nmBuDB5ozk~e~iS78UrgNwauEBYZeWhhfp3ZcmLVpwYjw4ivkN39ImGQEXVexn~ElthYbd--ivtl21DdcsQAj~1MIJOHNtT2iq-Lf3DSJWLoeRwfFtkRzeOvZnr2OODL5CBzOE~5ZdXnP1rYuzU27QQUc5zxIiLgeIatJUszdTHmXamVMXZLQKswMBhl6dg3blBhuBx2jSSBX9yZnayWj9jApDfi3CjP~AqF312CwlSi-1eMztxfaugSfZBDC50ZbVUGVE-PXp4q76pfWEJkONcVloan-VarG4D-QzXgZgLR8fWtBjA71H0C1uNCw2Y3qEGufVrevLUMwTY4~g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4680940"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/4680940/Theology_as_Science_in_Nineteenth_Century_Germany_From_F_C_Baur_to_Ernst_Troeltsch"><img alt="Research paper thumbnail of Theology as Science in Nineteenth-Century Germany. From F.C. Baur to Ernst Troeltsch" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/4680940/Theology_as_Science_in_Nineteenth_Century_Germany_From_F_C_Baur_to_Ernst_Troeltsch">Theology as Science in Nineteenth-Century Germany. From F.C. Baur to Ernst Troeltsch</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This study describes the origin, development and crisis of the German nineteenth-century project ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This study describes the origin, development and crisis of the German nineteenth-century project of theology as science. Its narrative is focused on the two predominant theological schools during this period, the Tübingen School and the Ritschl School. Their work emerges as a grand attempt to synthesize historical and systematic theology within the twin paradigms of historicism and German Idealism. Engaging in detail with the theological, historical and philosophical scholarship of the story's protagonists, Johannes Zachhuber reconstructs the basis of this scholarship as a deep belief in the eventual unity of human knowledge. This idealism clashed with the historicist principles underlying much of the scholars' actual research. The tension between these paradigms ran through the entire period and ultimately led to the disintegration of the project at the end of the century. <br /> <br />Drawing on a wealth of primary sources, many of which have never been used in English speaking scholarship before, Zachhuber embeds the essentially theological story he presents within broader intellectual developments in nineteenth century Germany. In spite of its eventual failure, the project of theology as science in nineteenth century Germany is here described as a paradigmatic intellectual endeavour of European modernity with far-reaching significance beyond the confines of a single academic discipline.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4680940"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4680940"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4680940; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4680940]").text(description); $(".js-view-count[data-work-id=4680940]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4680940; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4680940']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=4680940]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4680940,"title":"Theology as Science in Nineteenth-Century Germany. From F.C. Baur to Ernst Troeltsch","internal_url":"https://www.academia.edu/4680940/Theology_as_Science_in_Nineteenth_Century_Germany_From_F_C_Baur_to_Ernst_Troeltsch","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4680910"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4680910/Introduction_from_Theology_as_Science_in_Nineteenth_Century_Germany_"><img alt="Research paper thumbnail of Introduction (from Theology as Science in Nineteenth-Century Germany)" class="work-thumbnail" src="https://attachments.academia-assets.com/32016613/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4680910/Introduction_from_Theology_as_Science_in_Nineteenth_Century_Germany_">Introduction (from Theology as Science in Nineteenth-Century Germany)</a></div><div class="wp-workCard_item"><span>Theology as Science in Nineteenth-Century Germany</span><span>, Oct 3, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is the introductory chapter to my book Theology as Science in Nineteenth-Century Germany: Fr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is the introductory chapter to my book Theology as Science in Nineteenth-Century Germany: From F.C.Baur to Ernst Troeltsch. It contextualizes the nineteenth-century debate about theology as science both within the larger question of whether and, if so, how theology is Wissenschaft (scientia; ‘science’) and within the more specific situation arising from the mid-eighteenth century through the rise of historicism and the specific turn in philosophy of religion since Kant. It starts from a discussion of theology’s institutional context in the university and its the modern transformations; F. Schleiermacher’s contribution to this debate is specifically treated. Subsequent sections explore historicization as a general phenomenon of European culture at the turn of the nineteenth century and its effect on theology in particular as well as the specific contribution made by the rise of German Idealism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d9db4ebcfc66f58c2efa13e53580136c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":32016613,"asset_id":4680910,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/32016613/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4680910"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4680910"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4680910; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="22735022"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/22735022/Sacrifice_and_Modern_Thought"><img alt="Research paper thumbnail of Sacrifice and Modern Thought" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/22735022/Sacrifice_and_Modern_Thought">Sacrifice and Modern Thought</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://spcm.academia.edu/JuliaMeszaros">Julia Meszaros</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Sacrifice has always been central to the study of religion yet attempts to understand and assess ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Sacrifice has always been central to the study of religion yet attempts to understand and assess the concept have usually been controversial. The present book, which is the result of several years of interdisciplinary collaboration, suggests that in many ways the fascination with sacrifice has its roots in modernity itself. Theological developments following the Reformation, the rediscovery of Greek tragedies, and the encounter with the practice of human sacrifice in the Americas triggered a complex and passionate debate in the sixteenth century which has never since abated. Contributors to this volume, leading experts from theology, anthropology, and literary and cultural studies, describe and discuss how this modern fascination for the topic of sacrifice has evolved, how it has shaped theological debate, the literary imagination, and anthropological theory. Individual chapters discuss in depth major theological trajectories, theories of sacrifice including those of Marcel Mauss and René Girard, and current feminist criticism. They engage with sacrifice in the context of religious and philosophical thought, works of literature and film. They explore different yet overlapping aspects of modernity's obsession with sacrifice. The book does not intend to impose a single narrative over all these diverse contributions but brings them into a conversation around a common centre.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="22735022"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="22735022"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 22735022; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=22735022]").text(description); $(".js-view-count[data-work-id=22735022]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 22735022; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='22735022']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (false){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=22735022]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":22735022,"title":"Sacrifice and Modern Thought","internal_url":"https://www.academia.edu/22735022/Sacrifice_and_Modern_Thought","owner_id":30872351,"coauthors_can_edit":true,"owner":{"id":30872351,"first_name":"Julia","middle_initials":null,"last_name":"Meszaros","page_name":"JuliaMeszaros","domain_name":"spcm","created_at":"2015-05-07T12:55:44.444-07:00","display_name":"Julia Meszaros","url":"https://spcm.academia.edu/JuliaMeszaros"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12254411"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12254411/Introduction_from_Sacrifice_and_Modern_Thought_"><img alt="Research paper thumbnail of Introduction (from Sacrifice and Modern Thought)" class="work-thumbnail" src="https://attachments.academia-assets.com/37553573/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12254411/Introduction_from_Sacrifice_and_Modern_Thought_">Introduction (from Sacrifice and Modern Thought)</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://spcm.academia.edu/JuliaMeszaros">Julia Meszaros</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Introduction starts from the observation that sacrifice has been an obsession of modernity. T...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Introduction starts from the observation that sacrifice has been an obsession of modernity. This is subsequently explicated through a survey of approaches to sacrifice from the 16th century. Three contexts are explored in particular: the theological debate following the Reformation; the reception of Greek tragedy; the encounter with non-European practices of sacrifice in the wake of the age of discovery. There are evident overlaps between the three, and yet they have to be seen as in a way separate factors ensuring the abiding fascination of the modern West with the notion of sacrifice.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e830562ccfe43f2add0ad43ec0db9be5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37553573,"asset_id":12254411,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37553573/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12254411"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12254411"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12254411; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="163536"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/163536/Modern_Discourse_on_Sacrifice_and_its_theological_background"><img alt="Research paper thumbnail of Modern Discourse on Sacrifice and its theological background" class="work-thumbnail" src="https://attachments.academia-assets.com/31001290/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/163536/Modern_Discourse_on_Sacrifice_and_its_theological_background">Modern Discourse on Sacrifice and its theological background</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper traces contemporary perceptions of sacrifice in scholarly and public debates. It seeks...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper traces contemporary perceptions of sacrifice in scholarly and public debates. It seeks to show how they are due to the very specific and in some ways counterintuitive interpretation the notion of sacrifice has received in Christian theology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1f4bec05b88bd349941f6ee02334d6a8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31001290,"asset_id":163536,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31001290/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="163536"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="163536"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 163536; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=163536]").text(description); $(".js-view-count[data-work-id=163536]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 163536; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='163536']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "1f4bec05b88bd349941f6ee02334d6a8" } } $('.js-work-strip[data-work-id=163536]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":163536,"title":"Modern Discourse on Sacrifice and its theological background","internal_url":"https://www.academia.edu/163536/Modern_Discourse_on_Sacrifice_and_its_theological_background","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[{"id":31001290,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/31001290/thumbnails/1.jpg","file_name":"Sacrifice_Final.pdf","download_url":"https://www.academia.edu/attachments/31001290/download_file","bulk_download_file_name":"Modern_Discourse_on_Sacrifice_and_its_th.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/31001290/Sacrifice_Final-libre.pdf?1392187250=\u0026response-content-disposition=attachment%3B+filename%3DModern_Discourse_on_Sacrifice_and_its_th.pdf\u0026Expires=1739262758\u0026Signature=AlhDqiF1FogZ4jr5~XPyi6qteAlQ6tjD4EfotMcpx5YkBbvEaYlSu20UZtHMqUB4han4DxfP-oRqaev0DBTHkwmF38hhUyJKYnhfabAThxiux2kFWO2xL-Vfk40jk5acOi37MV4az2YfCLaAXlgjfsJK2CuiRXj5C3X9wrX7j8Ml0QK8Jm4uQwXaq6b3engBhGQHhudCZ6rccIwiDuRVuEERMQfvZfafpff40ANJdxvadU8vAtZUWrVr5z2zvVjb~P0QWM6CvAxhEJkX3ix3V6bO38BkZykSL7ib6sPQi6uyHGI1aCP7MJ59mYpkp1xAi6DoT04EvpZIbR6xPNm3jA__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="4680965"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/4680965/_OPEN_ACCESS_Human_Nature_in_Gregory_of_Nyssa_Philosophical_Background_and_Theological_Significance"><img alt="Research paper thumbnail of [OPEN ACCESS] Human Nature in Gregory of Nyssa. Philosophical Background and Theological Significance" class="work-thumbnail" src="https://attachments.academia-assets.com/77719958/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/4680965/_OPEN_ACCESS_Human_Nature_in_Gregory_of_Nyssa_Philosophical_Background_and_Theological_Significance">[OPEN ACCESS] Human Nature in Gregory of Nyssa. Philosophical Background and Theological Significance</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This volume explores Gregory Of Nyssa's concept of human nature. It argues that the frequent use ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This volume explores Gregory Of Nyssa's concept of human nature. It argues that the frequent use Gregory makes of phusis-terminology is not only a terminological predilection, but rather the key to the philosophical and theological foundations of his thought. <br />Starting from an overview of the theological landscape in the early 360's the study first demonstrates the meaning and relevance of universal human nature as an analogy for the Trinity in Cappadocian theology. The second part explores Gregory's use of this same notion in his teaching on the divine economy. It is argued that Gregory takes this philosophical theory into the service of his own theology. <br />Ultimately the book provides an example for the mutual interaction of philosophy and Christian theology in the fourth century.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d1874b10f8231819df1e7cf5b52a3070" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":77719958,"asset_id":4680965,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/77719958/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="4680965"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="4680965"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 4680965; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=4680965]").text(description); $(".js-view-count[data-work-id=4680965]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 4680965; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='4680965']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d1874b10f8231819df1e7cf5b52a3070" } } $('.js-work-strip[data-work-id=4680965]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":4680965,"title":"[OPEN ACCESS] Human Nature in Gregory of Nyssa. 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Theology and the Margins of Soteriology" class="work-thumbnail" src="https://attachments.academia-assets.com/38905607/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/16234872/Forgiving_and_Forgetting_Theology_and_the_Margins_of_Soteriology">Forgiving and Forgetting. Theology and the Margins of Soteriology</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Forgiveness has traditionally been associated with a duty to remember in order for reconciliation...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Forgiveness has traditionally been associated with a duty to remember in order for reconciliation to be possible. Human failure, evil, and atrocities could thus only be forgiven on the basis of a saving memory. Forgetting, by contrast, had to be excluded in the interest of a truthful and genuinely new beginning. Historical experience, it seemed, supported this account. The essays collected in this volume seek to challenge this traditional picture – by elaborating on the notion of forgetting, by reappreciating its constructive or even necessary impact on our lives, by paying heed to the potential obstacles for reconciliation due to an unforgiving remembrance, by clarifying the relationship between remembrance and forgetting, which is not necessarily complementary, and by 􏰁nding new ways of relating forgiveness to forgetting ultimately leading to the precarious question of whether even God forgets when he forgives.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5541599d68e89fd8e35620612c26332c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":38905607,"asset_id":16234872,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/38905607/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="16234872"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="16234872"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 16234872; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=16234872]").text(description); $(".js-view-count[data-work-id=16234872]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 16234872; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='16234872']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "5541599d68e89fd8e35620612c26332c" } } $('.js-work-strip[data-work-id=16234872]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":16234872,"title":"Forgiving and Forgetting. 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I argue that he draws on the medical tradition for an understanding of cognition that takes empirical reality as indicative of its hidden sources. While for Gregory the move from the empirical to its underlying causes is key, no knowledge is ever possible without sense-perception. This reliance on sense-perception was not a major problem for Gregory, but it put clear limits on what our cognition can accomplish. We know things only in their effect on us, but not in their true essence: this well-known epistemic principle, I argue, follows for Gregory from the inevitable basis of our knowledge in sense-perception.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0d413012abefe4a733663173cf3cf4da" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":118164261,"asset_id":123820194,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/118164261/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="123820194"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="123820194"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 123820194; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=123820194]").text(description); $(".js-view-count[data-work-id=123820194]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 123820194; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='123820194']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112539918"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/112539918/Dionysius_the_Areopagite_on_Nous"><img alt="Research paper thumbnail of Dionysius the Areopagite on Nous" class="work-thumbnail" src="https://attachments.academia-assets.com/111573502/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/112539918/Dionysius_the_Areopagite_on_Nous">Dionysius the Areopagite on Nous</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, Ps.-Dionysius' use and understanding of the term nous is considered. Ps.-Dionysius...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, Ps.-Dionysius' use and understanding of the term nous is considered. Ps.-Dionysius uses the (rare) plural of the term (noes - intelligences) for the angelic host. I argue that this usage is best understood against the background of the Origenist tradition which Dionysius, however, sought to modify. To this end, he drew on the hierarchical ontology of Neoplatonism. As a result, the created intelligences of Ps.-Dionysius are not changing to bring about the variety of our present world. Rather, as immaterial they remain unchanging in their eternal vision of God. In this connection, Ps.-Dionysius also alters another major element in the Origenist tradition by understanding the operation of the nous less as an active power characterised by free will, but as a passive, entirely receptive form of intuitive knowledge. This aspect is brought out in the paper through noting the stark contrast in this regard between Ps.-Dionysius and Gregory of Nyssa. Further parts of the paper explore Ps.-Dionysius' application of nous to human beings and to God. It emerges that the anonymous author departs rather radically from earlier Patristic ideas about humanity as the centre of creation based on Gen. 1, 26 (the verse hardly features in the Corpus Dionysiacum). In his teaching on God as nous, however, Ps.-Dionysius is closer to earlier Patristic precedent and, by the same token, rather distant from the Neoplatonic doctrine of the One.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cdae12fdd88ccf9d30dda09681f8aca8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":111573502,"asset_id":112539918,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/111573502/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112539918"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112539918"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112539918; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="112422603"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/112422603/Knowledge_and_its_Limits_in_Clement_of_Alexandria_and_Gregory_of_Nyssa"><img alt="Research paper thumbnail of Knowledge and its Limits in Clement of Alexandria and Gregory of Nyssa" class="work-thumbnail" src="https://attachments.academia-assets.com/109657041/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/112422603/Knowledge_and_its_Limits_in_Clement_of_Alexandria_and_Gregory_of_Nyssa">Knowledge and its Limits in Clement of Alexandria and Gregory of Nyssa</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The article considers the epistemologies of Clement of Alexandria and Gregory of Nyssa. While Cle...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The article considers the epistemologies of Clement of Alexandria and Gregory of Nyssa. While Clement's theory of knowledge is pitched against scepticism, arguing that Christians have the boon of revealed knowledge from which a science can be deduced, Gregory starts from confidence in sense perception and empirical observation. For him, however, difficulties arise when the human mind seeks to move from the observable aspect of the world to underlying, intelligible reality, the soul and God. Ultimately, both Clement and Gregory affirm 'apophaticism', but it emerges here why this means something rather difficult to both of them.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="52bdcd655338d43be956dd140ea5f450" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":109657041,"asset_id":112422603,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/109657041/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="112422603"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="112422603"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 112422603; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="5977922"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/5977922/The_world_soul_in_early_Christian_thought"><img alt="Research paper thumbnail of The world soul in early Christian thought" class="work-thumbnail" src="https://attachments.academia-assets.com/88652348/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/5977922/The_world_soul_in_early_Christian_thought">The world soul in early Christian thought</a></div><div class="wp-workCard_item"><span>Ana Schiavoni-Palanciuc/Johannes Zachhuber(eds.), Platonism and Christianity in Late Ancient Cosmology: God, Soul, Matter, Leiden: Brill</span><span>, 2022</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter collects the evidence for engagement with the world soul in early Christian thought....</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter collects the evidence for engagement with the world soul in early Christian thought. The prevailing scholarly opinion is that Christians could not accept this philosophical idea due to its connection with the postulate of a divine cosmos. By means of a close analysis of key Christian authors between the second and the fourth century, the article partly corrects this consensus. Without fully embracing either the Platonic or the Stoic concept, Christian thinkers as diverse as the Gnostic author of the Acts of John, Justin Martyr, Irenaeus, and Origen adopted elements of the world soul theory to articulate their Christologies. In a final part, the chapter follows these ideas into the fourth century where they continue to exercise some influence albeit in modified form.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2031a2a285c3a9116cc5f6194ade2e3c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":88652348,"asset_id":5977922,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/88652348/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="5977922"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="5977922"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 5977922; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="82078777"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/82078777/Sexuality_and_the_Christian_Self_Michel_Foucaults_Reading_of_the_Church_Fathers"><img alt="Research paper thumbnail of Sexuality and the Christian Self: Michel Foucault's Reading of the Church Fathers" class="work-thumbnail" src="https://attachments.academia-assets.com/87899227/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/82078777/Sexuality_and_the_Christian_Self_Michel_Foucaults_Reading_of_the_Church_Fathers">Sexuality and the Christian Self: Michel Foucault's Reading of the Church Fathers</a></div><div class="wp-workCard_item"><span>Toronto Journal of Theology</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article discusses Michel Foucault's "last" book, the recently published Les aveux de la chai...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article discusses Michel Foucault's "last" book, the recently published Les aveux de la chair. In the first part, an analysis is provided of Foucault's understanding and treatment of the patristic texts he decides to mine for his theory of sexuality. Foucault finds in the church fathers a general view of sexuality not too different from that of contemporaneous philosophers. The novelty that Christianity brings does not, therefore, consist in a more restrictive sexual ethic. Foucault goes so far as to argue that even the Christian notion of virginity was unexceptionable from a Greek point of view. The novelty of Christianity, rather, was the way sexuality was related to the self. Therefore, as discussed in the article's second part, Foucault includes in his presentation the baptismal catechesis and the institution of confession. The article concludes, however, that Foucault does not fully succeed in integrating patristic views of sexuality with the early history of church discipline. It is therefore proposed that this alignment was plausible to Foucault on account of his preconceived, teleological interpretation of patristic Christianity. Ultimately, he discovered in the church fathers the ideas his interpretation of early modern Catholicism led him to suspect there. The article's final part inscribes Foucault's newly available interpretation of the fathers into his broader thesis about the genealogy of the modern self and the role of Christianity in this history.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b1487332f4c81ff21bb2e75a8c132729" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":87899227,"asset_id":82078777,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/87899227/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="82078777"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82078777"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82078777; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49535474"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49535474/Gregor_von_Nyssa_und_das_Schisma_von_Antiochien_Zur_Interpretation_der_Schrift_Ad_Graecos_Ex_communibus_notionibus_"><img alt="Research paper thumbnail of Gregor von Nyssa und das Schisma von Antiochien: Zur Interpretation der Schrift "Ad Graecos. Ex communibus notionibus"" class="work-thumbnail" src="https://attachments.academia-assets.com/67866334/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49535474/Gregor_von_Nyssa_und_das_Schisma_von_Antiochien_Zur_Interpretation_der_Schrift_Ad_Graecos_Ex_communibus_notionibus_">Gregor von Nyssa und das Schisma von Antiochien: Zur Interpretation der Schrift "Ad Graecos. Ex communibus notionibus"</a></div><div class="wp-workCard_item"><span>Theologie und Philosophie</span><span>, 1997</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The article contains an analysis of Gregory of Nyssa's small text Ad Graecos. It is argued that t...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The article contains an analysis of Gregory of Nyssa's small text Ad Graecos. It is argued that the text as it is extant should be understood as an attempt to build bridges to the small Eustathian community in Antioch. This is based on the parallels between Gregory's text and a fragment Adversus Photinum, ascribed to Eustathius in the sixth-century controversy between Damian of Alexandria and Peter of Callinicum. I argue that such an attempt is congruous with similar known attempts at bridge-building by Gregory. An opportunity for such an attempt would have been the Antiochene Synod of 379.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="900d47850c770b4698e67db9af8f6217" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67866334,"asset_id":49535474,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67866334/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49535474"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49535474"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49535474; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49535474]").text(description); $(".js-view-count[data-work-id=49535474]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49535474; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49535474']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "900d47850c770b4698e67db9af8f6217" } } $('.js-work-strip[data-work-id=49535474]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49535474,"title":"Gregor von Nyssa und das Schisma von Antiochien: Zur Interpretation der Schrift \"Ad Graecos. 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Markschies, Y. Friedmann (eds.), Religious Polemics </span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper offers reflections on doctrinal polemics. Through an investigation of polemical texts ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper offers reflections on doctrinal polemics. Through an investigation of polemical texts from the fifth and sixth centuries CE, I advance the thesis that two aspects of this genre of texts have to be consider together in order to appreciate them: the rational character of this discourse and its function in the context of identity formation. Attempts to reduce these writings to one or the other, consequently, fall short and fail to explain the phenomenon. Yet this raises further questions: what does it signify that early Christians conducted a major part of their identity construction in and through overtly rational debate? To tackle this question, I draw on the René Girard and his theory of mimetic crisis and the identification of scapegoats. My contention will be that the unique step taken in early Christian doctrinal polemic is that the scapegoating rhetoric is conducted through rational argumentation more than a mythical narrative. I will conclude by proposing that this development signifies a major step in the history of Western rationality.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cea5b6b5fd87c4675173fb0135e03f66" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67503503,"asset_id":49109239,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67503503/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49109239"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49109239"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49109239; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49108676"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49108676/Die_Gnosis_als_das_faszinierende_Fremde_Hans_Jonas_und_die_moderne_Leidenschaft_f%C3%BCr_eine_geheimnisvolle_Facette_der_antiken_Religionsgeschichte"><img alt="Research paper thumbnail of Die Gnosis als das faszinierende Fremde: Hans Jonas und die moderne Leidenschaft für eine geheimnisvolle Facette der antiken Religionsgeschichte" class="work-thumbnail" src="https://attachments.academia-assets.com/67503119/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49108676/Die_Gnosis_als_das_faszinierende_Fremde_Hans_Jonas_und_die_moderne_Leidenschaft_f%C3%BCr_eine_geheimnisvolle_Facette_der_antiken_Religionsgeschichte">Die Gnosis als das faszinierende Fremde: Hans Jonas und die moderne Leidenschaft für eine geheimnisvolle Facette der antiken Religionsgeschichte</a></div><div class="wp-workCard_item"><span>A. Breitling/R. Seidel (edd.), Identität und Verantwortung in der Welt von heute: Kritische Reflexion des Eigenen und Fremden im Anschluss an Hans Jonas</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This text offers an interpretation of Hans Jonas' early book Gnosis und spätantiker Geist. My int...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This text offers an interpretation of Hans Jonas' early book Gnosis und spätantiker Geist. My interest is in the dialectic of identity and difference which, I argue, plays out in this book on three levels: first, Jonas is playing with the idea that late antiquity itself is similar to his own age. In this regard, he draws especially on Oswald Spengler although I argue that the idea of such a special relationship is much older in relevant historical research. Second, Jonas analyses the problematic of the self as a stranger in a hostile world as the underlying self-understanding of Gnostic existence. Third, for Jonas Gnosticism itself is the other, it is Oriental difference interrupting the ancient world. I suggest that Jonas ultimately partakes of a 'dualistic' approach to history, in some continuity with a long tradition of research on Gnosticism which has tended to find in this movement the 'fascinating other'.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0774548ee25baf5486787cb18ce126a1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67503119,"asset_id":49108676,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67503119/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49108676"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49108676"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49108676; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44906503"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44906503/Christology_in_the_Fourth_Century_A_Response"><img alt="Research paper thumbnail of Christology in the Fourth Century: A Response" class="work-thumbnail" src="https://attachments.academia-assets.com/65427382/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44906503/Christology_in_the_Fourth_Century_A_Response">Christology in the Fourth Century: A Response</a></div><div class="wp-workCard_item"><span>Fourth-Century Christology in Context: A reconsideration</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is a response which will be printed at the end of a collected volume on fourth-century Chris...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is a response which will be printed at the end of a collected volume on fourth-century Christology. My task in this text was to sketch main challenges in the study of fourth-century Christology as well as some trends in current research as illustrated by the contributions to the volume.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f52bfa0203e3887e872fae5bfcaea1fa" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65427382,"asset_id":44906503,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65427382/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44906503"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44906503"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44906503; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="42915418"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/42915418/Review_Die_Schriften_des_Johannes_von_Damaskos_VIII_4_8_eds_Tobias_Thum_and_Jos%C3%A9_Declerck_Patristische_Texte_und_Studien_74_78_Berlin_New_York_de_Gruyter_2018_"><img alt="Research paper thumbnail of Review: Die Schriften des Johannes von Damaskos, VIII/4-8, eds. Tobias Thum and José Declerck, Patristische Texte und Studien 74–78, (Berlin/New York: de Gruyter, 2018)." class="work-thumbnail" src="https://attachments.academia-assets.com/64229992/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/42915418/Review_Die_Schriften_des_Johannes_von_Damaskos_VIII_4_8_eds_Tobias_Thum_and_Jos%C3%A9_Declerck_Patristische_Texte_und_Studien_74_78_Berlin_New_York_de_Gruyter_2018_">Review: Die Schriften des Johannes von Damaskos, VIII/4-8, eds. Tobias Thum and José Declerck, Patristische Texte und Studien 74–78, (Berlin/New York: de Gruyter, 2018).</a></div><div class="wp-workCard_item"><span>RBL</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is my review essay of the recent edition of Ps.-John of Damascus, Sacra (Parallela). These f...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is my review essay of the recent edition of Ps.-John of Damascus, Sacra (Parallela). These five volumes are the first instalment of is the first ever edition of a huge scholarly project accomplished by an otherwise unknown monastic in the seventh century, later identified with John Damascene.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4545447e94e5be6df71327fbbf213eae" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":64229992,"asset_id":42915418,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/64229992/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42915418"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42915418"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42915418; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42915418]").text(description); $(".js-view-count[data-work-id=42915418]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42915418; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='42915418']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4545447e94e5be6df71327fbbf213eae" } } $('.js-work-strip[data-work-id=42915418]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":42915418,"title":"Review: Die Schriften des Johannes von Damaskos, VIII/4-8, eds. 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Schumacher (ed.), Summa Halensis: Sources and Context, Berlin/New York (de Gruyter)</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter examines the quotations from John of Damascus’ De fide or- thodoxa contained in the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter examines the quotations from John of Damascus’ De fide or- thodoxa contained in the Summa Halensis, specifically in its section on the assump- tion of human nature in the Incarnation. Starting from contextual observations, the paper moves, in a first step, to an analysis of citations from the Damascene in Peter Lombard’s Sentences. The authoritative role of the latter writing meant that its often idiosyncratic use of the Damascene was passed on to later scholastics, such as the authors of the Summa. A detailed consideration of ten quotations from the Damas- cene in the Summa, which makes up the second part of the paper, reveals a complex pattern of reception. Passages from De fide orthodoxa were often taken out of con- text, truncated, or both, in order to serve as building blocks in the Summa’s own, di- alectical presentation of a theological topic. In conclusion, the paper cautions against the conventional assumption equating the number of references to an au- thority in the Summa with their conceptual influence.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="81fcea19365b86c078d9c32a0d0d97d3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61965574,"asset_id":41825693,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61965574/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41825693"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41825693"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41825693; 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Ables, John of Damascus: More than a compiler</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, I consider John of Damascus’ understanding of universals and particulars. I argue ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, I consider John of Damascus’ understanding of universals and particulars. I argue that the Damascene’s philosophical views can be explained by inscribing his reflections into a trajectory emerging from the Christological controversies of the fifth century. Specifically, I contend that the apologetic need to justify the Chalcedonian tenet that the Incarnate existed as one hypostasis in two natures, divine and human, can be shown to stand behind some of John’s most distinctive philosophical ideas. In this sense, I reconstruct the Damascene’s ideas on universals and particulars as a paradigmatic case of Patristic philosophy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5f69993ec36456186190b48736bc83d4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61965547,"asset_id":41825622,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61965547/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41825622"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41825622"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41825622; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41825536"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41825536/The_Philosophical_Dimension_of_the_Christological_Controversy"><img alt="Research paper thumbnail of The Philosophical Dimension of the Christological Controversy" class="work-thumbnail" src="https://attachments.academia-assets.com/61966841/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41825536/The_Philosophical_Dimension_of_the_Christological_Controversy">The Philosophical Dimension of the Christological Controversy</a></div><div class="wp-workCard_item"><span>Studia Patristica</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The Christological controversy began in the fifth century and continued for the remainder of late...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The Christological controversy began in the fifth century and continued for the remainder of late antiquity. It led to the first permanent confessional division in the history of Christianity. In this paper, I show that this doctrinal debate was also of profound significance for Patristic philosophy. All participants started from a theoretical framework inherited from the Cappadocians, but the conceptual needs of Christology necessitated wide-ranging transformations of this tradition. In my paper, I present the most important of these changes highlighting their philosophical significance and their innovative potential.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fbfd3cd325ebbef2d6ca0d74b6933bd4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61966841,"asset_id":41825536,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61966841/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41825536"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41825536"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41825536; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="966292"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/966292/Universals_in_the_Greek_Church_Fathers"><img alt="Research paper thumbnail of Universals in the Greek Church Fathers" class="work-thumbnail" src="https://attachments.academia-assets.com/34057841/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/966292/Universals_in_the_Greek_Church_Fathers">Universals in the Greek Church Fathers</a></div><div class="wp-workCard_item"><span>Universals in Ancient Philosophy, ed. R. Chiaradonna/G. Galluzzo</span><span>, 2013</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this text I seek to give an overview of the development of theories of the universal from roug...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this text I seek to give an overview of the development of theories of the universal from roughly the 4th to the 8th centuries. I show how trinitarian theology around the middle of the 4th century necessitated for the first time systematic theological reflection about the nature of the universal. Its historically most influential result, which I then sketch, is Gregory of Nyssa's complex theory which he applies to a variety of other theological questions as well. One of those is Christology, but it turns out that this particular application becomes the crux of Gregory's theory. The latter part of my paper is dedicated to the proof that and how theological developments after the Council of Chalcedon (451) caused fundamental modifications to that theory, which in their turn had a wide-ranging impact on broader metaphysical issues.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="10b9e6a26e2964d2dafa9d9c30921ddf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34057841,"asset_id":966292,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34057841/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="966292"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="966292"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 966292; 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Both draw on philosophical ideas in the service of their Chalcedonian apologetics, but I argue that ultimately it is still the tradition of Patristic philosophy that determines their own thought.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5e352c80803bb053a61270330bb0a6d3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61965383,"asset_id":40854910,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61965383/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40854910"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40854910"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40854910; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="38534836"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/38534836/Linteriorit%C3%A9_de_la_conscience_et_lext%C3%A9riorit%C3%A9_des_aveux_le_sujet_chr%C3%A9tien_selon_Michel_Foucault"><img alt="Research paper thumbnail of L'interiorité de la conscience et l'extériorité des aveux: le sujet chrétien selon Michel Foucault" class="work-thumbnail" src="https://attachments.academia-assets.com/58605043/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/38534836/Linteriorit%C3%A9_de_la_conscience_et_lext%C3%A9riorit%C3%A9_des_aveux_le_sujet_chr%C3%A9tien_selon_Michel_Foucault">L'interiorité de la conscience et l'extériorité des aveux: le sujet chrétien selon Michel Foucault</a></div><div class="wp-workCard_item"><span>Ph. Chevallier et al., Foucault, les pères et le sexe</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper examines Michel Foucault's conception of Christianity, sexuality, and the self in the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper examines Michel Foucault's conception of Christianity, sexuality, and the self in the Patristic period. It is based on the fourth volume of his History of Sexuality, which was only published in 2018. In this work, Foucault sought to weave together an account of Patristic attitudes to sexuality with the emergence of early confessional institutions, especially the baptismal catechesis. For Foucault, Christianity did not introduce a sexual morality that was fundamentally different from that of other late antique philosophers. Rather, it was the particular way sexuality became connected with a concept of the self that was novel in the new religion.<br />I argue that Foucault is not fully successful in weaving the different strands of his narrative together from his late ancient sources. It is only when viewed from the vantage point of early modern Catholicism that the trajectory he constructs becomes fully intelligible and seemingly inevitable. His reconstruction of the history of sexuality in the Patristic period should thus be read as part of a genealogy of modernity which, for Foucault, was above all characterised by the inheritance of the confessional institutions of early modern Catholicism. While this is a fascinating story, it can put an overly deterministic interpretation on developments which were, in reality, much more open-ended as is evidenced by the very different historic churches that trace their origins to the Patristic period.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="290dfa0ae6f759cd7b685e0a89c7554d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":58605043,"asset_id":38534836,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/58605043/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="38534836"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="38534836"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 38534836; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="163514"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/163514/Once_again_Gregory_of_Nyssa_on_Universals"><img alt="Research paper thumbnail of Once again: Gregory of Nyssa on Universals" class="work-thumbnail" src="https://attachments.academia-assets.com/34057957/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/163514/Once_again_Gregory_of_Nyssa_on_Universals">Once again: Gregory of Nyssa on Universals</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">"This essay takes up the contentious issue of Gregory of Nyssa’s use of a theory of the universal...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">"This essay takes up the contentious issue of Gregory of Nyssa’s use of a theory of the universal. It is argued that Gregory, in his trinitarian theology and elsewhere in his thought, employs with remarkable coherence a kind of theory for which the universal is essentially the whole of its individuals (collection theory). For Gregory this is a realistic theory in which the concept of the whole is either entirely detached from that of the individuals (as ousia or hupostasis in his trinitarian theory) or related to them as actual to potential nature (for example in his cosmology). It is characteristic for him that he makes the whole collection the object of reference for the substance- sortal. This theory helps him avoid (to some extent) doctrinal ramifications within trinitarian theology as it explains the Trinity as a perfect unity-in- <br />trinity which is both irreducibly one and irreducibly three. "</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2b33b90bfcd34feeb0e20891b4e97f06" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34057957,"asset_id":163514,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34057957/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="163514"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="163514"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 163514; 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I argue that it was in particular the Christological controversy that demonstrated the need for Christian theology to develop conceptions of the individual without any real precedent in ancient philosophy. The results, as I suggest towards the end of the paper, are far reaching and anticipate in some ways the undoing of metaphysics normally connected with late medieval or even modern philosophy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f6a31ed942007a9c0b5cf661e97024b0" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":5911911,"asset_id":966250,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/5911911/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="966250"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="966250"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 966250; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="966269"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/966269/Derivative_Genera_in_Apollinarius_of_Laodicea"><img alt="Research paper thumbnail of Derivative Genera in Apollinarius of Laodicea" class="work-thumbnail" src="https://attachments.academia-assets.com/31001255/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/966269/Derivative_Genera_in_Apollinarius_of_Laodicea">Derivative Genera in Apollinarius of Laodicea</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Apollinarius of Laodicea is usually only known for his heretical Christology. He was, however, wi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Apollinarius of Laodicea is usually only known for his heretical Christology. He was, however, without any doubt one of the most ingenious and productive theologians of the fourth century. In this paper I make a tentative attempt to reconstruct the broader metaphysical outlines of his thought which would permit to integrate his Christological option within a broader attempt to systematize Christian thought in a nearly unprecedented way.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5a313a7d8f691beb22480862d9aa9ca1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31001255,"asset_id":966269,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31001255/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="966269"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="966269"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 966269; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="966344"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/966344/Die_Seele_als_Dynamis_in_Gregor_von_Nyssa"><img alt="Research paper thumbnail of Die Seele als Dynamis in Gregor von Nyssa" class="work-thumbnail" src="https://attachments.academia-assets.com/67906243/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/966344/Die_Seele_als_Dynamis_in_Gregor_von_Nyssa">Die Seele als Dynamis in Gregor von Nyssa</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gregory of Nyssa' doctrine of the soul is often interpreted in Platonic terms. Indeed it has been...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gregory of Nyssa' doctrine of the soul is often interpreted in Platonic terms. Indeed it has been claimed that it is Platonic psychology in thinly-veiled disguise. However, I argue in this paper that a close reading of key passages in his writing De anima et resurrectione demonstrates that the specifically Christian, theological demands caused a much more fundamental and much more far-reaching reconceptualisation than is usually recognised.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="64d729698e9a32ed48df864489a034d1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67906243,"asset_id":966344,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67906243/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="966344"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="966344"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 966344; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="9853638" id="papersonmodernreligiousthought"><div class="js-work-strip profile--work_container" data-work-id="115118766"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/115118766/Ferdinand_Christian_Baur_on_Religion_A_Historicist_Approach_in_an_Idealist_Context"><img alt="Research paper thumbnail of Ferdinand Christian Baur on Religion: A Historicist Approach in an Idealist Context" class="work-thumbnail" src="https://attachments.academia-assets.com/111620535/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/115118766/Ferdinand_Christian_Baur_on_Religion_A_Historicist_Approach_in_an_Idealist_Context">Ferdinand Christian Baur on Religion: A Historicist Approach in an Idealist Context</a></div><div class="wp-workCard_item"><span>Religions</span><span>, 2024</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this article, I consider F.C. Baur’s conception of religion. This has not yet been done becaus...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this article, I consider F.C. Baur’s conception of religion. This has not yet been done because Baur is generally regarded as a historical theologian rather than a theorist of religion. Yet I argue that, if we observe Baur’s own historical work, we discover there a remarkably original conceptual work on the notion of religion. For Baur, I argue, religion was a key concept, in that it aided him in his attempt to bring together theological, historical, and philosophical work. Yet the concept of religion had to be of a particular kind in order to suit his agenda. Therefore, the identification of Baur’s concept of religion will also help ascertain the coherence of his intellectual activity. In the article, I focus on two of Baur’s works, his first monograph, Symbolik und Mythologie (1824/5) and his magisterial Die christliche Gnosis (1835). I show that fundamental ideas across these two books should be seen as Baur’s own (rather than merely borrowed from Schleiermacher and Hegel), and that there is more continuity between them than readers have often found. In a final section, I discuss briefly an essay Baur devoted to the Begriff der Religionsphilosophie (1837).</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="ad8b8c129d73dd76bd4947ca5b65f6a5" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":111620535,"asset_id":115118766,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/111620535/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="115118766"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="115118766"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 115118766; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=115118766]").text(description); $(".js-view-count[data-work-id=115118766]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 115118766; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='115118766']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="97401751"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/97401751/Albrecht_Ritschl_on_Theology_as_System"><img alt="Research paper thumbnail of Albrecht Ritschl on Theology as System" class="work-thumbnail" src="https://attachments.academia-assets.com/99033826/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/97401751/Albrecht_Ritschl_on_Theology_as_System">Albrecht Ritschl on Theology as System</a></div><div class="wp-workCard_item"><span>Toronto Journal of Theology</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Albrecht Ritschl (1822-1889) is a key representative of 19th century German theology. As such, he...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Albrecht Ritschl (1822-1889) is a key representative of 19th century German theology. As such, he is emphatic that dogmatics has to be presented in systematic form. This article will analyse in detail the meaning and significance of this demand in Ritschl's work. It will be shown that the systematic shape of theology was for Ritschl a wedge issue that permitted him to subject some individuals and traditions to a sharp critique while aligning himself with others. Among those singled out for criticism are Philipp Melanchthon and Friedrich Schleiermacher. Yet Schleiermacher, perhaps ironically, also emerges as perhaps the most important influence on Ritschl’s concept of the theological system. The paper will conclude with reflections on advantages and disadvantages of developing theology as a system in the tradition Ritschl represented and shaped.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="6f38b12aa9841f64b674fb7b0d682454" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":99033826,"asset_id":97401751,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/99033826/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="97401751"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="97401751"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 97401751; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="82078905"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/82078905/Theology_and_Early_Historicism"><img alt="Research paper thumbnail of Theology and Early Historicism" class="work-thumbnail" src="https://attachments.academia-assets.com/87899300/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/82078905/Theology_and_Early_Historicism">Theology and Early Historicism</a></div><div class="wp-workCard_item"><span>The Oxford History of Modern German Theology, vol. 1</span><span>, 2023</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter explores the historical turn in German intellectual life at the turn of the nineteen...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter explores the historical turn in German intellectual life at the turn of the nineteenth century and its impact on theology. Two aspects are pivotal: the revolutionary social changes of the time create a sense of rupture between past and present; and radical criticism calls into question the reliability of historical sources. Historicization seeks to address both through a transformation of history into a rigorously methodical science while drawing on contemporaneous philosophy for models of reintegrating past reality into the contemporary horizon. Theologians played an active part in this development, but their work cannot be understood without their wider context. The chapter discusses Lessing and the Fragment Controversy; philosophies of history in Kant and Schelling; and the theological adaptation of these ideas in Schleiermacher, Marheineke, and de Wette.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="701f010ee7fe95287df2ef3e7e14ffa6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":87899300,"asset_id":82078905,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/87899300/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="82078905"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82078905"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82078905; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="82078810"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/82078810/Albrecht_Ritschl_and_the_Ritschl_School"><img alt="Research paper thumbnail of Albrecht Ritschl and the Ritschl School" class="work-thumbnail" src="https://attachments.academia-assets.com/87899257/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/82078810/Albrecht_Ritschl_and_the_Ritschl_School">Albrecht Ritschl and the Ritschl School</a></div><div class="wp-workCard_item"><span>Oxford History of Modern German Theology, vol. 2</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter charts the intellectual development of Albrecht Ritschl (1822-1889) and his school. ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter charts the intellectual development of Albrecht Ritschl (1822-1889) and his school. It thus covers the time from the 1840s to the end of the nineteenth century. Initially, Ritschl's early work in the context of the Tübingen School is described, followed by an account of Ritschl's break from this group. A second part gives an outline of Ritschl's key ideas as expressed in his main work, The Christian Doctrine of Justification and Reconciliation. Beginning with some comments on Ritschl's reconstruction of the history of atonement theories, the account is focussed on his biblical theology, his philosophical foundations, and his remarkable views on Christian life and practice. Ritschl's relationship to Kant and Schleiermacher is considered as well as his indebtedness to mid-century philosophers, Adolf Trendelenburg and Hermann Lotze. A final part of the chapter gives an account of main developments in the academic school founded on the basis of Ritschl's theology. Wilhelm Herrmann, Julius Kaftan, and Adolf Harnack are discussed in their relationship to Ritschl's theology. A brief account is given of the importance of the Ritschl School for broader debates in late nineteenth-century German Protestantism.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5f9223d74de87293be67753bbfabe7af" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":87899257,"asset_id":82078810,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/87899257/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="82078810"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="82078810"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 82078810; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49535787"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49535787/Jean_Luc_Marions_Reading_of_Dionysius_the_Areopagite_Hermeneutics_and_Reception_History"><img alt="Research paper thumbnail of Jean-Luc Marion's Reading of Dionysius the Areopagite: Hermeneutics and Reception History" class="work-thumbnail" src="https://attachments.academia-assets.com/67866563/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49535787/Jean_Luc_Marions_Reading_of_Dionysius_the_Areopagite_Hermeneutics_and_Reception_History">Jean-Luc Marion's Reading of Dionysius the Areopagite: Hermeneutics and Reception History</a></div><div class="wp-workCard_item"><span>Reading the Church Fathers, eds. M. Ludlow, S. Douglass</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This text discussed Jean-Luc Marion's reading of the ps.-Dionysius in the context of his receptio...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This text discussed Jean-Luc Marion's reading of the ps.-Dionysius in the context of his reception history. The text begins with some reflections on the ambiguity of modern reading and from the goes on to consider the specific case of Marion's engagement with the texts of the late ancient author. This approach permits an appreciation of this engagement despite its many problems.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2141c15381784c125f67fa3346711444" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67866563,"asset_id":49535787,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67866563/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49535787"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49535787"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49535787; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49109378"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49109378/Theology_and_the_Modern_University"><img alt="Research paper thumbnail of Theology and the Modern University" class="work-thumbnail" src="https://attachments.academia-assets.com/67503642/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49109378/Theology_and_the_Modern_University">Theology and the Modern University</a></div><div class="wp-workCard_item"><span>P. Ziegler/D. Nelson (eds.), T&T Clark Companion to Modern Theology</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This text, intended for the T&T Clark Companion to Modern Theology, discusses the controversial r...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This text, intended for the T&T Clark Companion to Modern Theology, discusses the controversial relationship between theology and the modern university. It begins with an analysis of Schleiermacher's reflection on the modern university and theology's place in this institution. I then move on to consider later changes of the concept of Wissenschaft or science which had far-reaching consequences for theology in particular. One reaction to this later development can be found in J. H. Newman who proposed a solution consciously different from Schleiermacher's in The Idea of a University. The remainder of the chapter offers a brief discussion of crucial texts that can be consulted on the topic.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e531cbf822f1d964d54a67ce0490c1a6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67503642,"asset_id":49109378,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67503642/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49109378"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49109378"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49109378; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44851259"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44851259/Schleiermacher_and_the_University_of_Berlin"><img alt="Research paper thumbnail of Schleiermacher and the University of Berlin" class="work-thumbnail" src="https://attachments.academia-assets.com/67503237/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44851259/Schleiermacher_and_the_University_of_Berlin">Schleiermacher and the University of Berlin</a></div><div class="wp-workCard_item"><span>The Oxford Handbook of Friedrich Schleiermacher, eds. A. Dole, S. Poe, K. Vander Schel</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This chapter analyses the unique connection between Schleiermacher and the University of Berlin b...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This chapter analyses the unique connection between Schleiermacher and the University of Berlin by considering two interlocking aspects of this relationship. On the one hand, Schleiermacher played a major part in the foundation of this institution, on the other hand his work from 1810 was inextricably intertwined with his professional role as a university teacher and administrator. Beginning from a description of the context in which the foundation of the university took place, the chapter considers Schleiermacher’s contribution both to the wider debate about university reform and the more specific question of the future of university theology. It then turns to the ways in which Schleiermacher’s activity from 1810 was shaped by his professional duties as a university teacher. It is argued that Schleiermacher strove to embody the professorial ideal envisioned in his theoretical writings about the university.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a6b90f2883fffb6d58a9912febfda292" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67503237,"asset_id":44851259,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67503237/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44851259"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44851259"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44851259; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="44821356"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/44821356/The_debate_about_theology_as_science_in_Germany_1835_to_1848"><img alt="Research paper thumbnail of The debate about theology as science in Germany: 1835 to 1848" class="work-thumbnail" src="https://attachments.academia-assets.com/65323043/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/44821356/The_debate_about_theology_as_science_in_Germany_1835_to_1848">The debate about theology as science in Germany: 1835 to 1848</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this article, I argue that the roughly ten years following the publication of D.F. Strauss' Li...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this article, I argue that the roughly ten years following the publication of D.F. Strauss' Life of Jesus had far-reaching consequences for the German debate about theology as science. I suggest that Strauss modifies the previous status quaestionis by (1) making the scientific character of theology a matter of public concern; (2) aligning the Hegelian emphasis on science as knowledge with the emerging imperative of science as procedural research; and (3) indicating that this question was further connected with societal and political modernisation. The result was an explosive mixture as is evident from the passionate responses to Strauss' publication. His most extreme opponents, such as E.-W. Hengstenberg, were eager to accept his claim that modern theology = Hegelian 'pantheism' = political reform. Those closer to Strauss, on the other hand, notably other members of the Tübingen School, sought to moderate his claims by restricting the problem of theology's scientific character to an inner-university affair. On the other hand, more radical thinkers, such as Ludwig Feuerbach and Karl Marx, soon moved beyond Strauss' original proposal of a modern, philosophical Christianity. While Strauss' own position was thus repudiated on the right and the left, his main significance was as a catalyst for fundamental theological and intellectual transformations.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5e53258c7b60c5d51c7f76247ca191a6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65323043,"asset_id":44821356,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65323043/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44821356"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44821356"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44821356; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="43327648"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/43327648/F_C_Baurs_Epochen_der_kirchlichen_Geschichtsschreibung_and_the_Origins_of_Theological_Historicism"><img alt="Research paper thumbnail of F C Baur's Epochen der kirchlichen Geschichtsschreibung and the Origins of Theological Historicism" class="work-thumbnail" src="https://attachments.academia-assets.com/63611004/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/43327648/F_C_Baurs_Epochen_der_kirchlichen_Geschichtsschreibung_and_the_Origins_of_Theological_Historicism">F C Baur's Epochen der kirchlichen Geschichtsschreibung and the Origins of Theological Historicism</a></div><div class="wp-workCard_item"><span>Kirchengeschichte: Historisches Spezialgebiet und/oder theologische Disziplin</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article investigates F. C. Baur's book Die Epoch der kirchlichen Geschichtsschreibung publis...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article investigates F. C. Baur's book Die Epoch der kirchlichen Geschichtsschreibung published in 1852 arguing that it is a key text for a specific form of theological historicism according to which Church History is, so to speak, responsible for its own prolegomena. A close reading of this late text reveals its dependence on much earlier research conducted by Baur in preparation of his first lecture courses in the 1820s. This link makes evident who strongly Baur remained committed to the ideal of a theology of history in the spirit of F.J.W. Schelling and the early Philipp Marheineke.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7e18ba695844af570fd776d0e219939e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63611004,"asset_id":43327648,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63611004/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="43327648"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="43327648"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 43327648; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="42915471"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/42915471/Individual_and_community_in_modern_debates_about_religion_and_secularism"><img alt="Research paper thumbnail of Individual and community in modern debates about religion and secularism" class="work-thumbnail" src="https://attachments.academia-assets.com/65846657/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/42915471/Individual_and_community_in_modern_debates_about_religion_and_secularism">Individual and community in modern debates about religion and secularism</a></div><div class="wp-workCard_item"><span>Religious Responses to Modernity, ed. Y. Friedmann, C. Markschies</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">It is conventional to see individualisation or privatisation as one of the chief responses to rel...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">It is conventional to see individualisation or privatisation as one of the chief responses to religion in modernity. In this paper, I explore a different line of argument, the attempt to align religion with the cohesion of communities. I take my starting point in antiquity, specifically Varro's idea of political theology and its critique in Augustine's City of God. I then show how these ideas were picked up and transformed by various thinkers since the seventeenth century: Rousseau, de Maistre, Boland, Comte, and Durkheim. It becomes clear that both liberal and conservative thinkers during these centuries found the notion attractive that religion is needed as a bond holding societies together. This created a problematic relationship between religious and political dynamics.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="02ad45690ad9360ad47ae60bdd277849" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65846657,"asset_id":42915471,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65846657/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42915471"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42915471"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42915471; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42915471]").text(description); $(".js-view-count[data-work-id=42915471]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42915471; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='42915471']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="42915249"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/42915249/Theologiegeschichte_des_neunzehnten_Jahrhunderts_Probleme_und_Perspektiven_der_gegenw%C3%A4rtigen_Forschung"><img alt="Research paper thumbnail of Theologiegeschichte des neunzehnten Jahrhunderts: Probleme und Perspektiven der gegenwärtigen Forschung" class="work-thumbnail" src="https://attachments.academia-assets.com/63172207/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/42915249/Theologiegeschichte_des_neunzehnten_Jahrhunderts_Probleme_und_Perspektiven_der_gegenw%C3%A4rtigen_Forschung">Theologiegeschichte des neunzehnten Jahrhunderts: Probleme und Perspektiven der gegenwärtigen Forschung</a></div><div class="wp-workCard_item"><span>Differenz und Wahrheit, ed. Markus Wriedt</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">My article offers a critical review of current strands and problems in the historiography of nine...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">My article offers a critical review of current strands and problems in the historiography of nineteenth century theology. This history is usually written by systematic theologians and has thus often been rather disconnected from the wider developments in the historiography of the period. The article suggests that the current crisis of 19th century historiography (as diagnosed by Nolte, Marchand and others) offers an opportunity for the theological historiography which can, however, only be grasped if a number of issues are successfully tackled. I discuss three such issues: (1) the coincidence of crisis and vitality in 19th century theology; (2) the occurrence of theological reflection outside of institutionalised theology; (3) the global range of theology in the 19th century.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d41feb1a8f4e57a1a3f5d655ce70fea8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":63172207,"asset_id":42915249,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/63172207/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="42915249"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="42915249"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 42915249; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=42915249]").text(description); $(".js-view-count[data-work-id=42915249]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 42915249; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='42915249']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="41825368"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/41825368/What_is_Christs_Humanity_Some_nineteenth_century_answers_and_their_Patristic_roots"><img alt="Research paper thumbnail of What is Christ's Humanity? Some nineteenth-century answers and their Patristic roots" class="work-thumbnail" src="https://attachments.academia-assets.com/61965432/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/41825368/What_is_Christs_Humanity_Some_nineteenth_century_answers_and_their_Patristic_roots">What is Christ's Humanity? Some nineteenth-century answers and their Patristic roots</a></div><div class="wp-workCard_item"><span>G. Westhaver, R. Vince (eds.), Christ Unabridged: Knowing and Loving the Son of Man (London:SCM)</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper, I investigate the understanding of Christ's human nature in a group of 19th centur...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper, I investigate the understanding of Christ's human nature in a group of 19th century philosophers and theologians, including F.W.J. Schelling, F.C. Baur, and I.A. Dorner. I show that their interpretation of Christology in a historicist paradigm permitted them to integrate in an innovative way a major dimension of Patristic Christology. Their difficulties in squaring this tenet with Christ's human individuality in turn mirrors analogous problems evident in Patristic Christologies.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9119478f82143a527735d2078193aa01" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61965432,"asset_id":41825368,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61965432/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="41825368"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="41825368"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 41825368; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=41825368]").text(description); $(".js-view-count[data-work-id=41825368]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 41825368; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='41825368']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "9119478f82143a527735d2078193aa01" } } $('.js-work-strip[data-work-id=41825368]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":41825368,"title":"What is Christ's Humanity? Some nineteenth-century answers and their Patristic roots","internal_url":"https://www.academia.edu/41825368/What_is_Christs_Humanity_Some_nineteenth_century_answers_and_their_Patristic_roots","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[{"id":61965432,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/61965432/thumbnails/1.jpg","file_name":"What_is_Christs_Humanity20200202-46334-b4fbga.pdf","download_url":"https://www.academia.edu/attachments/61965432/download_file","bulk_download_file_name":"What_is_Christs_Humanity_Some_nineteenth.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61965432/What_is_Christs_Humanity20200202-46334-b4fbga-libre.pdf?1580643620=\u0026response-content-disposition=attachment%3B+filename%3DWhat_is_Christs_Humanity_Some_nineteenth.pdf\u0026Expires=1739262758\u0026Signature=I05bT1CEKScPYz6rn-boDRtLfQWndZWUJEQFOaUFbbT9z94fjJ-X1RbGJLfH56Wufz7JV2FEwuPIqW7yIyP6Ki1M54VWFSWVCU6GrjDnyF5um5PtBo5AaaZO-l1MJ8quZKMSpgNmSwEv9aq1n0GeNCdWjbof-dNkRCA9LMsu6f0LY5ejpz4xhxKlVlOS3AUfHLJCELb6CLILsdk8q9p4OC1yeZoPA9hAT4xmw4YdI2RBlklra4WcH1EB1ebfC0FCWhgpiaeHAMp96QHgc-cXlBEdfIJWFEYdSkHAjwfRwAXB~IHpwfcCUfL7LoMvy6L9ny-bgJwtUxuis-NHIjZt3g__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="8671113"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/8671113/Theology_as_Rationalisation_of_Religion_The_case_of_the_nineteenth_century_research_university"><img alt="Research paper thumbnail of Theology as Rationalisation of Religion: The case of the nineteenth-century research university" class="work-thumbnail" src="https://attachments.academia-assets.com/61991756/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/8671113/Theology_as_Rationalisation_of_Religion_The_case_of_the_nineteenth_century_research_university">Theology as Rationalisation of Religion: The case of the nineteenth-century research university</a></div><div class="wp-workCard_item"><span>Rationalisations in Religion: Judaism, Christianity, and Islam</span><span>, 2019</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The paper considers the famous notion that theology is 'faith seeking understanding' or the 'rati...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The paper considers the famous notion that theology is 'faith seeking understanding' or the 'rationality of faith' in light of the Weberian concept of rationalisation. It asks how theology disciplines and restrains as part of its rational character. the paper's particular focus is the theology that became institutionalised in the 19th century research university. Three different theories based on different understandings of religion and of rationality are discussed: Friedrich Schleiermacher's view of theology within a broad concept of practical rationality; David Strauss' critical reconstruction of theology on the basis of scientific rationality, and F.C. Baur's historicist version, based on the concept of historical reason. The three versions combine in strikingly different ways theology as the faith's rationality with an instrumentalist form of rationalisation. Ultimately, I argue that theological rationalisation is good when and insofar as it contributes to the practice of the Christian religion.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="99c23cd2768ceb6c156b89f2afa2f50e" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61991756,"asset_id":8671113,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61991756/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="8671113"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="8671113"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 8671113; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=8671113]").text(description); $(".js-view-count[data-work-id=8671113]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 8671113; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='8671113']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="6522531"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6522531/Wissenschaft"><img alt="Research paper thumbnail of Wissenschaft" class="work-thumbnail" src="https://attachments.academia-assets.com/33295185/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6522531/Wissenschaft">Wissenschaft</a></div><div class="wp-workCard_item"><span>N. Adams/G. Pattison/G. Ward (eds.), The Oxford Handbook of Theology and Modern European Thought, Oxford 2013, 479–98.</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This handbook chapter offers an overview of discussions in nineteenth-century theology about the ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This handbook chapter offers an overview of discussions in nineteenth-century theology about the concept of theology as science or Wissenschaft. I sketch the origin of that debate as lying partly in the rise of modern theology and partly in the institutional setting of theology in the university. I then discuss in more detail concepts developed by Schleiermacher, Fichte, Newman, Baur, Strauss, and Ritschl.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="dc014ddbae3568d6b8647bd93b2834a4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33295185,"asset_id":6522531,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33295185/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6522531"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6522531"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6522531; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="36704418"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/36704418/Schelling_and_historical_theology"><img alt="Research paper thumbnail of Schelling and historical theology" class="work-thumbnail" src="https://attachments.academia-assets.com/56644227/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/36704418/Schelling_and_historical_theology">Schelling and historical theology</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article gauges the significance of Schelling's thought for the emergence of nineteenth centu...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article gauges the significance of Schelling's thought for the emergence of nineteenth century German, Protestant historical theology. The article first considers Schelling's relevant texts, mostly the System of Transcendental Idealism and the Lectures on University Studies. A second part looks at their theological readers considering in depth the early Philipp Marheineke and F. C. Baur. It becomes apparent that this reception occurs within intellectual networks consisting of individuals who are nowadays considered philosophers, historians, theologians or classicists, but who at the time participated in the same debates about history, mythology, speculation, and religion.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9491593961da70f11aa21dc2e27c9949" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56644227,"asset_id":36704418,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56644227/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="36704418"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="36704418"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 36704418; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="25809213"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/25809213/Transcendence_and_Immanence"><img alt="Research paper thumbnail of Transcendence and Immanence" class="work-thumbnail" src="https://attachments.academia-assets.com/56506303/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/25809213/Transcendence_and_Immanence">Transcendence and Immanence</a></div><div class="wp-workCard_item"><span>Critical History of 19th Century Theology</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper I sketch the emergence of transcendence and immanence to the binary pair of opposit...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper I sketch the emergence of transcendence and immanence to the binary pair of opposites we know today. I show that such usage doesn't stretch back beyond Kant and that its real career only takes off in the 1830s. Major influences on this development are the debate about Spinoza's 'pantheism', Hegel's idealism, and the place of religion in the modern world. In a second part, I look at some historical scholarship of the time to illustrate how the duality of transcendence and immanence began to inform the reading of earlier religious history. I end by pointing to some new contexts that are beginning to emerge at the turn of the 20th century, notably Catholic thought, and which ensured that the popularity of that duality continued to grow.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="0cc794d4f96f1d4de0521da34840ea17" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56506303,"asset_id":25809213,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56506303/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="25809213"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="25809213"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 25809213; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="17285245"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/17285245/The_Historical_Turn"><img alt="Research paper thumbnail of The Historical Turn" class="work-thumbnail" src="https://attachments.academia-assets.com/39415800/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/17285245/The_Historical_Turn">The Historical Turn</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is a chapter for the forthcoming Oxford Handbook of Nineteenth Century Christian Thought. It...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is a chapter for the forthcoming Oxford Handbook of Nineteenth Century Christian Thought. It sketches historicisation as a major intellectual paradigm shift at the turn of the nineteenth century. The chapter focuses specifically on its relation to and significance for Christian thought. After a section describing the specifics of this transformation, I go on to discuss the contributions by Joseph Schelling and Friedrich Schleiermacher. Subsequently, the work of F.C. Baur is considered as a prime example of nineteenth-century historicist theology. Finally, I consider the critique of historicism in the works of Friedrich Nietzsche and Franz Overbeck.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="259e93a1e4b6e4e977185223b0e0ea99" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":39415800,"asset_id":17285245,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/39415800/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="17285245"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="17285245"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 17285245; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=17285245]").text(description); $(".js-view-count[data-work-id=17285245]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 17285245; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='17285245']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "259e93a1e4b6e4e977185223b0e0ea99" } } $('.js-work-strip[data-work-id=17285245]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":17285245,"title":"The Historical Turn","internal_url":"https://www.academia.edu/17285245/The_Historical_Turn","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[{"id":39415800,"title":"","file_type":"docx","scribd_thumbnail_url":"https://attachments.academia-assets.com/39415800/thumbnails/1.jpg","file_name":"Historical_turn.docx","download_url":"https://www.academia.edu/attachments/39415800/download_file","bulk_download_file_name":"The_Historical_Turn.docx","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/39415800/Historical_turn.docx?1738254741=\u0026response-content-disposition=attachment%3B+filename%3DThe_Historical_Turn.docx\u0026Expires=1739262758\u0026Signature=Oh0Zdy375y-H9k3I2hOivGi5UwUW9FZtsZIV8DaH-w8Ye4DmcggySfOZNMAcpvXkjlGb3g6Dexj8CRNao68OlmNLc9roPjqtVjdd47yPlwyaQ5qeqlStWvHvtINo8FqlR3pzVj3DQNuEktliPwr5p9rT77Q9d8fkldaqsQxH--edL~prRdIAbpLOsOhIrvmlwJ9TIx6c7f4PRtS6g4pebJUSNKf1RDKLvzByPFIFIXs3x9e26-nQ3pFDzYOUfpxpc8woZwU~DC~TjQVzVcrt4KP98Ml1atucmHiOzTn5xj4-fUjeX~GuYhktxYmGmQj9MDnT7UjCtuORuaaI5332Zg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="6522469"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6522469/Protestant_Speculative_Theology_in_the_Wake_of_Kant_The_Nineteenth_Century"><img alt="Research paper thumbnail of Protestant Speculative Theology in the Wake of Kant. The Nineteenth Century" class="work-thumbnail" src="https://attachments.academia-assets.com/87899205/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6522469/Protestant_Speculative_Theology_in_the_Wake_of_Kant_The_Nineteenth_Century">Protestant Speculative Theology in the Wake of Kant. The Nineteenth Century</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">"This draft handbook chapter offers an overview about the reception history of Christian theology...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">"This draft handbook chapter offers an overview about the reception history of Christian theology as found among major 19th century German theologians who are influenced by Kantian and idealist philosophies. I argue that their historicist theologies are 'reception history' in a very specific sense in that a historical understanding of Christianity is the very foundation of their entire enterprise. <br />The text will be published in the Oxford Handbook for the Reception History of Christian Theology, ed. S. Coakley/R. Cross."</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d03901642d50a62d010a9ea3a36472c4" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":87899205,"asset_id":6522469,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/87899205/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6522469"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6522469"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6522469; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6522469]").text(description); $(".js-view-count[data-work-id=6522469]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6522469; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6522469']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d03901642d50a62d010a9ea3a36472c4" } } $('.js-work-strip[data-work-id=6522469]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6522469,"title":"Protestant Speculative Theology in the Wake of Kant. 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Ernst Troeltsch’s interpretation in its historical context</a></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2fff4b3baedbb707981d4ff4249faa1c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67866501,"asset_id":3074320,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67866501/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3074320"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="3074320"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3074320; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=3074320]").text(description); $(".js-view-count[data-work-id=3074320]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 3074320; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='3074320']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2fff4b3baedbb707981d4ff4249faa1c" } } $('.js-work-strip[data-work-id=3074320]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":3074320,"title":"Mysticism as a Social Type of Christianity? 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A neglected link in the history of 19th century theology" class="work-thumbnail" src="https://attachments.academia-assets.com/31001280/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/163531/Albrecht_Ritschl_and_the_Tubingen_School_A_neglected_link_in_the_history_of_19th_century_theology">Albrecht Ritschl and the Tubingen School. A neglected link in the history of 19th century theology</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The paper traces the internal links between ways of conceptualising religion and history in two o...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The paper traces the internal links between ways of conceptualising religion and history in two of the most influential theological schools of 19th century Germany. It is argued that in many ways the latter of those sought to achieve the same goals as the former albeit with different means. The ensuing polemical tone has misled scholars to neglect the close relationship between the two.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="e78797ebeed1cd86de70a6de0fb0d419" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31001280,"asset_id":163531,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31001280/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="163531"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="163531"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 163531; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=163531]").text(description); $(".js-view-count[data-work-id=163531]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 163531; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='163531']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "e78797ebeed1cd86de70a6de0fb0d419" } } $('.js-work-strip[data-work-id=163531]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":163531,"title":"Albrecht Ritschl and the Tubingen School. 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Gesetz und Evangelium" class="work-thumbnail" src="https://attachments.academia-assets.com/67906166/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49585669/Lucas_Cranach_Gesetz_und_Evangelium">Lucas Cranach. Gesetz und Evangelium</a></div><div class="wp-workCard_item"><span>Atlas der Weltbilder, ed. C. Markschies et al.</span><span>, 2011</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The text is from a project, Atlas der Weltbilder, collecting images representing a particular wor...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The text is from a project, Atlas der Weltbilder, collecting images representing a particular worldview. It text reflects on the visualisation of Lutheran doctrine in a series of pictures and prints made by Lucas Cranach and his school on the topic of Law and Gospel. The origins and development of the motif are analysed; the main variants of Cranach's own productions are presented.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c6ac2aeb6148542919fe9efcfd8161dd" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67906166,"asset_id":49585669,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67906166/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49585669"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49585669"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49585669; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=49585669]").text(description); $(".js-view-count[data-work-id=49585669]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 49585669; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='49585669']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c6ac2aeb6148542919fe9efcfd8161dd" } } $('.js-work-strip[data-work-id=49585669]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":49585669,"title":"Lucas Cranach. Gesetz und Evangelium","internal_url":"https://www.academia.edu/49585669/Lucas_Cranach_Gesetz_und_Evangelium","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[{"id":67906166,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/67906166/thumbnails/1.jpg","file_name":"2011_Lucas_Cranach._Gesetz_und_Evangelium.pdf","download_url":"https://www.academia.edu/attachments/67906166/download_file","bulk_download_file_name":"Lucas_Cranach_Gesetz_und_Evangelium.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/67906166/2011_Lucas_Cranach._Gesetz_und_Evangelium-libre.pdf?1625661020=\u0026response-content-disposition=attachment%3B+filename%3DLucas_Cranach_Gesetz_und_Evangelium.pdf\u0026Expires=1739262759\u0026Signature=bq3vmqxLJdxcspQdpj7xs~ykrswS0k4bRd3MzaCJQHqRIzh1LK7Q4UsTHsTpgIQhEIuz2MHbgTp8uUD6SLN980Y7cliqrFA26WTGWNw0nMQ9n5YEjWdvYUBPEtJQ0IoxaNqkscreTdqK6~KnhDq4a~WukkRrh7-MGAnx3ZAvbR7zYnDw30-6u0uNsY~8JRq30LUJhPWPAdmvZJyNauu20BaUnkimLecdEwt2-MEHbHVd9QWhisWY2Py8i32IOBaYDgStuosLrtHFlUwLTlVNCA2D3SwedsrfibtgNhKFg5J3FMA7Qs~CPWDQ7I60WkiLlTvkfpX00wSvMgSb~EAxwQ__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="49533969"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/49533969/Zur_Freiheit_befreit_Theologische_Erinnerungen_an_den_Herbst_1989_im_Licht_gegenw%C3%A4rtiger_Herausforderungen"><img alt="Research paper thumbnail of Zur Freiheit befreit: Theologische Erinnerungen an den Herbst 1989 im Licht gegenwärtiger Herausforderungen" class="work-thumbnail" src="https://attachments.academia-assets.com/67864994/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/49533969/Zur_Freiheit_befreit_Theologische_Erinnerungen_an_den_Herbst_1989_im_Licht_gegenw%C3%A4rtiger_Herausforderungen">Zur Freiheit befreit: Theologische Erinnerungen an den Herbst 1989 im Licht gegenwärtiger Herausforderungen</a></div><div class="wp-workCard_item"><span>Evangelische Theologie</span><span>, 2010</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The article starts from a description of the role the Protestant (Lutheran) Churches played in th...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The article starts from a description of the role the Protestant (Lutheran) Churches played in the peaceful transformation of East Germany in the final months of 1989. This was not a 'Protestant Revolution', but the Churches had a considerable impact on the political changes, especially in the early stages. What is remarkable is that churches which traditionally saw their political role as extremely limited, due to their Lutheran theology, were willing to accept that role. I argue that earlier developments, beginning from the 1960s prepared the way for this unprecedented decision.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="492540769a28b994d56ceb38308f7881" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67864994,"asset_id":49533969,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67864994/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="49533969"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="49533969"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 49533969; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="7990077"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/7990077/Luthers_principle_of_sola_scriptura_in_recent_ecumenical_discussion"><img alt="Research paper thumbnail of Luther's principle of sola scriptura in recent ecumenical discussion" class="work-thumbnail" src="https://attachments.academia-assets.com/36012944/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7990077/Luthers_principle_of_sola_scriptura_in_recent_ecumenical_discussion">Luther's principle of sola scriptura in recent ecumenical discussion</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper I argue that Luther's Scripture principle, which is often said to have become obsol...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper I argue that Luther's Scripture principle, which is often said to have become obsolete due to our understanding of the historical origins of the canon, has in fact become widely accepted across different denominations. This, I show, becomes apparent once we observe two factors that are often neglected: first, gauge sola scriptura against its historical rival, the Tridentine doctrine of an oral tradition as a second source of revelation; secondly, accept that the Scripture principle can be held in a historicist version that acknowledges the Bible as the foundation of historic Christianity. I initially argue the former point by an examination of Joseph Ratzinger's engagement with the so-called Geiselmann thesis. In a second part of the paper, I explain the significance of historicisation for our understanding of Scripture and tradition. I defend my endorsement of a historicised version of the Scripture principle against its critique by Karl Barth while agreeing with Barth's historical observation of an increasing rapprochement between Protestant and Catholic views of Scripture since the 19th century.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="262399cdd56229bcafcebdc6edaf9615" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36012944,"asset_id":7990077,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36012944/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7990077"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7990077"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7990077; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7990077]").text(description); $(".js-view-count[data-work-id=7990077]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7990077; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7990077']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="28803646"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/28803646/Luther_and_Modernity_Capitalism_and_Liberalism"><img alt="Research paper thumbnail of Luther and Modernity, Capitalism, and Liberalism" class="work-thumbnail" src="https://attachments.academia-assets.com/49220998/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/28803646/Luther_and_Modernity_Capitalism_and_Liberalism">Luther and Modernity, Capitalism, and Liberalism</a></div><div class="wp-workCard_item"><span>The Oxford Research Encyclopedia of Martin Luther</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The concept of modernity has emerged as a major philosophical, theological and sociological categ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The concept of modernity has emerged as a major philosophical, theological and sociological category of interpretation in the aftermath of the French Revolution. It was meant to embrace fundamental changes to the fabric of Western culture including the rise of capitalism, liberalism, democracy, and secularity. From its inception, references to Luther and the Reformation have been a frequent element of this kind of theory. The first major theorist of modernity in this sense was arguably Georg Friedrich Wilhelm Hegel who set the tone of subsequent contributions by aligning modernity with subjectivity. For him, the religious dimension of this development was crucial, and he was explicit in his claim that it was the Reformation that brought the turn to subjectivity in the realm of religion. A side-effect of the turn to subjectivity was the alienation of the subject from the world. Modernity is thus deeply ambivalent and so is Protestantism. Later thinkers developed further these insights, but also criticised the identification of Luther with the origin of modernity pointing to continuities between his theology and earlier, medieval thought.<br />The article discusses the following thinkers: Hegel, Ritschl, Troeltsch, Weber, de Maistre, and Maritain.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c1124cc25d212a774dbed3c0a58782a9" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":49220998,"asset_id":28803646,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/49220998/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="28803646"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="28803646"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 28803646; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="29044077"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/29044077/Jesus_Christ_in_Martin_Luther"><img alt="Research paper thumbnail of Jesus Christ in Martin Luther" class="work-thumbnail" src="https://attachments.academia-assets.com/49497241/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/29044077/Jesus_Christ_in_Martin_Luther">Jesus Christ in Martin Luther</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article gives an account of Luther's Christology. Luther's theology is strongly Christocentr...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article gives an account of Luther's Christology. Luther's theology is strongly Christocentric, but Christology is rarely the central focus of his writings. In some of his most considered summaries of his own faith, he presents Chalcedonian Christology alongside the Church's teaching on the Trinity as the uncontroversial foundation of the Catholic faith, which he shared with his opponents. At the same time, it is evident that Luther's most celebrated theological innovations, including his teaching on justification by faith, his theology of the cross, his soteriology, and in particular, his doctrine of the Eucharist had considerable Christological implications that sometimes seem at variance with received orthodoxy. Luther's Christology must therefore be largely reconstructed from these various strands in his thought. The result is a distinctive albeit not systematic Christology that is focused on the paradoxical unity of divine and human in Christ. In this, Luther often appears close to the teaching of the Alexandrian fathers but with a much fuller emphasis on the concrete humanity of the savior. His historical debt to late scholasticism is most evident in his few, albeit consequential, attempts to enter into the field of technical Christological doctrine, especially his affirmation of the ubiquity of Christ's human nature after the ascension in his controversy with Zwingli.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5329f7059180706f37597ddfc7665e62" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":49497241,"asset_id":29044077,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/49497241/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="29044077"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="29044077"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 29044077; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40808333"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40808333/Martin_Luther_on_Dionysius_the_Areopagite"><img alt="Research paper thumbnail of Martin Luther on Dionysius the Areopagite" class="work-thumbnail" src="https://attachments.academia-assets.com/61092134/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40808333/Martin_Luther_on_Dionysius_the_Areopagite">Martin Luther on Dionysius the Areopagite</a></div><div class="wp-workCard_item"><span>The Oxford Handbook of Dionysius the Areopagite</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The reception of Dionysius the Areopagite in Martin Luther can appear straightforward. From at le...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The reception of Dionysius the Areopagite in Martin Luther can appear straightforward. From at least 1520, the reformer was scathing in his rejection of the late ancient writer, 'quisquis fuerit', as he would say echoing Erasmus. The Areopagite's fraudulently obtained quasi-apostolic authority lent support to ideas and practices in the church and theology which Luther had come to regard as highly problematic. The charge sheet was wide-ranging and included Dionysius' metaphysical justification of a hierarchical priesthood and his acceptance of multiple sacraments, but also his apparent endorsement of a mystical ascent directly to the transcendent God rather than through the incarnate and crucified Christ. Overall, Dionysius was, in Luther's famous phrase, 'more Platonist than Christian'. In this chapter, I will argue that the historical reality was considerably more complex than such a simple summary suggests. By the sixteenth century, the writings collected in the Dionysian Corpus had influenced generations of Eastern and Western theologians many of whom were of the utmost importance to Luther himself as well as his early followers. Luther's own debt to the mystical tradition, steeped in Dionysian ideas, is well known, but his early development was also affected by the humanist movement which considered the Areopagite the supreme mediator of classical and Christian culture. At the same time, there were multiple reasons for the Reformer to reject Dionysius notably his use as an authority for the sacramental order of the late medieval church. A further complicating factor was the humanist debate about the authenticity of the Dionysian corpus. In what follows, I shall start from an analysis of Luther's sharp and polemical rebuke of Dionysius in his On the Babylonian Captivity of the Church, published in the autumn of 1520. In a second step, I trace this critique to earlier, more nuanced utterances which betray Luther's entanglements with the Dionysian tradition. In this connection, I will include a discussion of the controversial topic of Luther's relationship to mysticism more broadly.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d81570ca883ab129fb84a8cc53732dcf" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61092134,"asset_id":40808333,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61092134/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40808333"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40808333"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40808333; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40808404"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40808404/Dionysius_the_Areopagite_in_the_Lutheran_Tradition"><img alt="Research paper thumbnail of Dionysius the Areopagite in the Lutheran Tradition" class="work-thumbnail" src="https://attachments.academia-assets.com/61092215/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40808404/Dionysius_the_Areopagite_in_the_Lutheran_Tradition">Dionysius the Areopagite in the Lutheran Tradition</a></div><div class="wp-workCard_item"><span>The Oxford Handbook of Dionysius the Areopagite</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this text, I discuss the use made of Dionysius the Areopagite by a number of Lutheran authors ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this text, I discuss the use made of Dionysius the Areopagite by a number of Lutheran authors through the centuries. The main focus of the chapter is on the sixteenth and seventeenth centuries. I discuss five authors: Johann Gerhard, Georg Calixtus, Johann Arndt, Philipp Spener, Johann Arnold. They show the variety of responses to the Areopagite that was possible within Lutheranism. In a final part of the chapter, I discuss more recent debates in nineteenth and twentieth century Lutheranism. While Luther's critique of the Areopagite cast a long shadow, and most later authors accepted that Dionysius was not a first-century writer, his ideas were of considerable importance especially for those writers associated with the Pietist tradition.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="69f16996aada21a08ffbe65e61717648" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61092215,"asset_id":40808404,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61092215/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40808404"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40808404"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40808404; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="1920" id="papersonvarioustopics"><div class="js-work-strip profile--work_container" data-work-id="40785648"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40785648/What_is_Theology_Historical_and_Systematic_Reflections"><img alt="Research paper thumbnail of What is Theology? Historical and Systematic Reflections" class="work-thumbnail" src="https://attachments.academia-assets.com/75886374/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40785648/What_is_Theology_Historical_and_Systematic_Reflections">What is Theology? Historical and Systematic Reflections</a></div><div class="wp-workCard_item"><span>International Journal for the Study of the Christian Church</span><span>, 2021</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This article explores the question of theology’s purpose and identity in relation to the Church a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This article explores the question of theology’s purpose and identity in relation to the Church and the modern university. Interpreting the development of theology in antiquity as a rational discipline, Zachhuber explores how, throughout Christian history, theology has served as simultaneously a stabilising and destabilising force in relation to the Church. The article ends with reflections on theology’s present condition in the university and asks how it might yet flourish in the years ahead in both its relation to the Church and to the modern university.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="cb76229a4d174df5ccb3a824f3b73637" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":75886374,"asset_id":40785648,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/75886374/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40785648"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40785648"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40785648; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40785648]").text(description); $(".js-view-count[data-work-id=40785648]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40785648; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40785648']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "cb76229a4d174df5ccb3a824f3b73637" } } $('.js-work-strip[data-work-id=40785648]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40785648,"title":"What is Theology? 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D. Ehlers/H. Glaser (Baden-Baden: Nomos)</span><span>, 2020</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper examines attempts to connect religion with national identity in modern Western societi...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper examines attempts to connect religion with national identity in modern Western societies. In a first part, I examine a number of nineteenth-century case studies from individual countries: England, Denmark, and Germany. In a second part, I argue theologically against this kind of use of utilisation of the Christian faith.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="58b45e3f2b13b5b1a092fa9faed1dcc1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":65524560,"asset_id":44984149,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/65524560/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="44984149"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="44984149"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 44984149; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10028064"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10028064/Von_der_S%C3%A4kularisierung_zur_Posts%C3%A4kularisierung_und_zur%C3%BCck_Sozialphilosophische_Deutung_und_empirischer_Befund"><img alt="Research paper thumbnail of Von der Säkularisierung zur Postsäkularisierung und zurück: Sozialphilosophische Deutung und empirischer Befund" class="work-thumbnail" src="https://attachments.academia-assets.com/56584565/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10028064/Von_der_S%C3%A4kularisierung_zur_Posts%C3%A4kularisierung_und_zur%C3%BCck_Sozialphilosophische_Deutung_und_empirischer_Befund">Von der Säkularisierung zur Postsäkularisierung und zurück: Sozialphilosophische Deutung und empirischer Befund</a></div><div class="wp-workCard_item"><span>Wortmacht - Machtwort: Deutungsmachtkonflikte in und um Religion, ed. Ph. Stoellger, M. Kumlehn</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The essay traces the role ideas about secularisation have played in Western societies throughout ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The essay traces the role ideas about secularisation have played in Western societies throughout the 20th and into the 21st century. I argue that until the 1960s secularisation was an interpretative paradigm with enormous practical consequences way beyond the academy ('Deutungsmacht'). The rise of 'secularisation theories', which did not really exist until the 1960s, arguably indicates the high water mark of the paradigm: at a time when secularising tendencies in Western societies reached new heights, the normative force of secularisation was beginning to wane. This development accelerated in subsequent decades and has by now led to a situation in which secularisation has practically ceased to function as a normative paradigm, yet in practice exerts more influence than ever. This 'pragmatic' secularisation, I conclude, is so powerful precisely because it's not driven by ideology but by political considerations about changing demographics and the shrinking power of religious institutions.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a7b7cc3e26d6b8f002a1fbb5d7a3cef2" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":56584565,"asset_id":10028064,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/56584565/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10028064"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10028064"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10028064; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="6522270"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6522270/Braucht_der_Mensch_Glauben_Anthropologische_und_theologische_Perspektiven"><img alt="Research paper thumbnail of Braucht der Mensch Glauben? Anthropologische und theologische Perspektiven" class="work-thumbnail" src="https://attachments.academia-assets.com/33295024/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6522270/Braucht_der_Mensch_Glauben_Anthropologische_und_theologische_Perspektiven">Braucht der Mensch Glauben? Anthropologische und theologische Perspektiven</a></div><div class="wp-workCard_item"><span>H. Poser/B. Reuer (edd.), Bildung – Identität – Religion. Fragen zum Wesen des Menschen, Berlin 2004, 207-220</span><span>, 2004</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The paper explores approaches to faith: one starts from the question of whether human beings 'nee...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The paper explores approaches to faith: one starts from the question of whether human beings 'need' faith. I argue that this trajectory leads from a fairly generic notion of faith ultimately to the question of God. On the other hand, the intuitive religious certainty of 'faith' in God or even in Jesus needs anthropological and philosophical reflection to become fully what it's meant to be. Thus the two perspectives, while different, ultimately converge.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="dd2b7bc4c6f42eba349196ab755e59ea" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33295024,"asset_id":6522270,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33295024/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6522270"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6522270"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6522270; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6522270]").text(description); $(".js-view-count[data-work-id=6522270]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6522270; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6522270']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "dd2b7bc4c6f42eba349196ab755e59ea" } } $('.js-work-strip[data-work-id=6522270]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6522270,"title":"Braucht der Mensch Glauben? 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Jahrhunderts" class="work-thumbnail" src="https://attachments.academia-assets.com/34057864/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/3816395/Die_Diskussion_%C3%BCber_S%C3%A4kularisierung_am_Beginn_des_21_Jahrhunderts">Die Diskussion über Säkularisierung am Beginn des 21. Jahrhunderts</a></div><div class="wp-workCard_item"><span>C. von Braun/W. Gräb/J. Zachhuber (eds.), Säkularisierung. Bilanz und Perspektiven einer umstrittenen These, Münster 2007, 11–42</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The essay seeks to give an overview of debates in philosophy, sociology, and theology about the c...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The essay seeks to give an overview of debates in philosophy, sociology, and theology about the concept of secularisation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2826dfda5b760226a19cbb7bed7e6736" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34057864,"asset_id":3816395,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34057864/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3816395"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="3816395"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3816395; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=3816395]").text(description); $(".js-view-count[data-work-id=3816395]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 3816395; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='3816395']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "2826dfda5b760226a19cbb7bed7e6736" } } $('.js-work-strip[data-work-id=3816395]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":3816395,"title":"Die Diskussion über Säkularisierung am Beginn des 21. 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It offers an attempt to describe and characterise those both with regard to their historical background and in view of their contemporary expression. Ultimately, the paper argues for a hermeneutical approach that permits seeing these differences as in part rooted in different perceptions of religion in the public realm.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f8ecf1fc5fbeed2edf7ff87787467f21" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":31469530,"asset_id":3816383,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/31469530/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="3816383"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="3816383"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 3816383; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="966367"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/966367/The_Rhetoric_of_Evil_and_the_Definition_of_Christian_Identity"><img alt="Research paper thumbnail of The Rhetoric of Evil and the Definition of Christian Identity" class="work-thumbnail" src="https://attachments.academia-assets.com/34057858/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/966367/The_Rhetoric_of_Evil_and_the_Definition_of_Christian_Identity">The Rhetoric of Evil and the Definition of Christian Identity</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://uni-mainz.academia.edu/JochenSchmidt">Jochen Schmidt</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uni-bonn.academia.edu/WolframKinzig">Wolfram Kinzig</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://independent.academia.edu/PFiddes">Paul Fiddes</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The question I seek to address in this essay is to what extent a rhetoric of exclusion and stigma...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The question I seek to address in this essay is to what extent a rhetoric of exclusion and stigmatisation has historically been part of the very definition of Christian identity. Few would doubt that examples of such a strategy exist, but I argue that their proximity to some of the most fundamental formulations of Christian belief points to an ecclesiological paradox: a Church that is meant to include all cannot exist without excluding at least some. I discuss various liberal and conservative attempts to avoid the paradox, but conclude that it has to be accepted as unavoidable. The Church follows her mission precisely by recognising in her theological self-reflection the distance between its institutional reality and the ideal she is meant to embody.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d7d1d4b49afd65eac1a6d9c9ef4be8ab" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34057858,"asset_id":966367,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34057858/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="966367"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="966367"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 966367; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=966367]").text(description); $(".js-view-count[data-work-id=966367]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 966367; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='966367']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="966224"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/966224/On_Forgetting_Theological_reflections_on_a_neglected_anthropological_phenomenon"><img alt="Research paper thumbnail of On Forgetting. Theological reflections on a neglected anthropological phenomenon" class="work-thumbnail" src="https://attachments.academia-assets.com/20865801/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/966224/On_Forgetting_Theological_reflections_on_a_neglected_anthropological_phenomenon">On Forgetting. Theological reflections on a neglected anthropological phenomenon</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Forgetting is a neglected topic in anthropology and theology, but I argue that it is nonetheless ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Forgetting is a neglected topic in anthropology and theology, but I argue that it is nonetheless important. There are fundamental methodological problems as it seems nearly impossible to articulate it without performative contradiction - remembering forgetting! I use Mark Augé's three forms of forgetting to investigate in particular the relationship between Christian notions of forgiveness and forgetting. I conclude that forgetting can ideally stand at the end of a process of forgiveness but only where the evil that had originally broken the relationship thereby ceases to exist. Where it continues to exist—for example because it has an impact on the life of others—remembering is necessary and forgetting a fault.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b3025b851e1102c45a9a1b55d323368a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":20865801,"asset_id":966224,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/20865801/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="966224"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="966224"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 966224; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=966224]").text(description); $(".js-view-count[data-work-id=966224]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 966224; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='966224']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "b3025b851e1102c45a9a1b55d323368a" } } $('.js-work-strip[data-work-id=966224]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":966224,"title":"On Forgetting. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40822955"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40822955/Review_Inman_Making_of_English_Theology"><img alt="Research paper thumbnail of Review Inman, Making of English Theology" class="work-thumbnail" src="https://attachments.academia-assets.com/61105881/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40822955/Review_Inman_Making_of_English_Theology">Review Inman, Making of English Theology</a></div><div class="wp-workCard_item"><span>History of Universities XXX/1-2</span><span>, 2017</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Review of Dan Inman, The Making of English Theology: God and the Academy at Oxford, Minneapolis (...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Review of Dan Inman, The Making of English Theology: God and the Academy at Oxford, Minneapolis (Fortress Press) 2014:<br /><br />This chapter reviews the book The Making of English Theology: God and the Academy at Oxford (2014). by Dan Inman. The book offers an account of a fascinating and little known episode in the history of the University of Oxford. It examines the history of Oxford’s Faculty of Theology from the early nineteenth century to the middle of the twentieth. In particular, it revisits the various attempts to tinker with theology at Oxford during this period and considers the fierce resistance of conservatives. Inman argues that Oxford’s idiosyncratic development deserves to be taken more seriously than it often has been, at least by historians of theology.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="4869123cc489a98cb2763d14647c7ce1" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61105881,"asset_id":40822955,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61105881/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40822955"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40822955"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40822955; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=40822955]").text(description); $(".js-view-count[data-work-id=40822955]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 40822955; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='40822955']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "4869123cc489a98cb2763d14647c7ce1" } } $('.js-work-strip[data-work-id=40822955]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":40822955,"title":"Review Inman, Making of English Theology","internal_url":"https://www.academia.edu/40822955/Review_Inman_Making_of_English_Theology","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[{"id":61105881,"title":"","file_type":"pdf","scribd_thumbnail_url":"https://attachments.academia-assets.com/61105881/thumbnails/1.jpg","file_name":"Review_Inman__Making_of_English_Theology20191102-128143-q4mo7h.pdf","download_url":"https://www.academia.edu/attachments/61105881/download_file","bulk_download_file_name":"Review_Inman_Making_of_English_Theology.pdf","bulk_download_url":"https://d1wqtxts1xzle7.cloudfront.net/61105881/Review_Inman__Making_of_English_Theology20191102-128143-q4mo7h-libre.pdf?1572733375=\u0026response-content-disposition=attachment%3B+filename%3DReview_Inman_Making_of_English_Theology.pdf\u0026Expires=1739262759\u0026Signature=RvGMOS4Wi9d5eJc9vDmlPPxNgeRKWjA~TDG7FK0MBC3mCoFgrQmoQ6JT~M9AhBPka-YcpzzrU2LvutxvHz1SDAhEFOL77TjO8RRQ~oM-7dqIXUuim41-kzTMLYjHd0rDPPdEZSns-8f71gSt~gPkBI3RSr89MqW4GbBIb5nqLOn16TWGdNke9EId1XxbsX9SHDiM2~~eHU-8R982ONwXEzjEhNxaLh3VO7VKtuE8plbFml~ovxYsAapjCo53kzRvYd8hz-JV6plxKas3sn93h9MVNJ769~ZfDlvxl-KMQK7qTVzojjE2Oq1bClQqKOTkYTgUZcb4yc9Ex1YGRTzoGg__\u0026Key-Pair-Id=APKAJLOHF5GGSLRBV4ZA"}]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="40822919"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40822919/Review_A_Radde_Gallwitz_Gregory_of_Nyssas_Doctrinal_Works_M_Burgarolas_Gregory_of_Nyssa_CE_I"><img alt="Research paper thumbnail of Review: A. Radde-Gallwitz, Gregory of Nyssa's Doctrinal Works. M. Burgarolas, Gregory of Nyssa, CE I" class="work-thumbnail" src="https://attachments.academia-assets.com/61105836/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40822919/Review_A_Radde_Gallwitz_Gregory_of_Nyssas_Doctrinal_Works_M_Burgarolas_Gregory_of_Nyssa_CE_I">Review: A. Radde-Gallwitz, Gregory of Nyssa's Doctrinal Works. M. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12813331"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12813331/Review_of_Sarah_Coakley_ed_Re_thinking_Gregory_of_Nyssa"><img alt="Research paper thumbnail of Review of Sarah Coakley (ed.): Re-thinking Gregory of Nyssa." class="work-thumbnail" src="https://attachments.academia-assets.com/67870205/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12813331/Review_of_Sarah_Coakley_ed_Re_thinking_Gregory_of_Nyssa">Review of Sarah Coakley (ed.): Re-thinking Gregory of Nyssa.</a></div><div class="wp-workCard_item"><span>The Journal of Ecclesiastical History</span><span>, 2004</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">division of the order under Constantius II. This is conventional but misleading, sustainable only...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">division of the order under Constantius II. This is conventional but misleading, sustainable only in the absence of systematic scrutiny of eastern senators (but see A. G. Skinner, ' The social origins of the senators of Constantinople from Constantine to Chalcedon ', forthcoming). The assertion allows Salzman, however, to present the Roman aristocracy in the terms that a Symmachus or Praetextatus would have wished (pp. 43-68). What she does not allow for sufficiently is that expansion of the western order, on the same scale as the eastern (P. Heather, 'Senators and senates ', in A. Cameron and P. Garnsey [eds], Cambridge ancient history, xiii, Cambridge 1998, 184-210), brought into the western senate a substantial majority by no means so resolutely steeped in the values that Salzman describes. By contrast, the great majority of eastern senators were steeped in traditions of civic hellenism, with all that that entailed in terms of social, cultural and political expectations (cf. A. G. Skinner, 'The birth of a '' Byzantine'' senatorial perspective ', Arethusa xxxiii/3, special issue, Elites in late antiquity [2000], 363-77). The paradox that the author neglects, therefore, is that despite the conservative values she emphasises, a majority in the Roman senate may well have been more susceptible to conversion than ever by the late fourth century, not least because of the social fluidity she believes was characteristic of the east. All the more forcibly, therefore, she makes obvious the benefits of an approach that can dismantle easy truisms. Behind the tables and appendices that describe her ' study population ' lies an important new opportunity for a differentiated answer to the problem. Salzman herself has made an important contribution to that end.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="fdded504f8dd85059546864eec1158e8" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":67870205,"asset_id":12813331,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/67870205/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12813331"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12813331"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12813331; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12613223"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12613223/Book_review_of_Theology_as_Science_in_Nineteenth_Century_Germany_by_Jonathan_D_Teubner"><img alt="Research paper thumbnail of Book review of Theology as Science in Nineteenth Century Germany by Jonathan D. Teubner" class="work-thumbnail" src="https://attachments.academia-assets.com/37773534/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12613223/Book_review_of_Theology_as_Science_in_Nineteenth_Century_Germany_by_Jonathan_D_Teubner">Book review of Theology as Science in Nineteenth Century Germany by Jonathan D. Teubner</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">A professorship of theology should have no place in our institution," Thomas Jefferson declared i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">A professorship of theology should have no place in our institution," Thomas Jefferson declared in a letter written to philosopher Thomas Cooper in 1814. These words uttered by America's third President, regarding his plans to found the University of Virginia, echo a standard Enlightenment principle: theology and the university do not mix. Jefferson shared this premise with the universities and academies of Paris, where theology was banished to the fringes of history, philosophy, and classics. For Jefferson and his Parisian compatriots, the future would be free of religion -and of the privilege and pettiness that it introduced into society. The university would be this future's breeding ground.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d21d250a32e6b0e337e0a0b955f4e888" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37773534,"asset_id":12613223,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37773534/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12613223"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12613223"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12613223; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=12613223]").text(description); $(".js-view-count[data-work-id=12613223]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 12613223; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='12613223']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "d21d250a32e6b0e337e0a0b955f4e888" } } $('.js-work-strip[data-work-id=12613223]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":12613223,"title":"Book review of Theology as Science in Nineteenth Century Germany by Jonathan D. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12064827"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12064827/Book_Review_of_Theology_as_Science_in_19th_Century_Germany_J_Stephen_Fountain_"><img alt="Research paper thumbnail of Book Review of 'Theology as Science in 19th Century Germany (J Stephen Fountain)" class="work-thumbnail" src="https://attachments.academia-assets.com/37389216/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12064827/Book_Review_of_Theology_as_Science_in_19th_Century_Germany_J_Stephen_Fountain_">Book Review of 'Theology as Science in 19th Century Germany (J Stephen Fountain)</a></div><div class="wp-workCard_item"><span>Literature and Theology</span><span>, Apr 2015</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="d1f3b3a766648899f347be13e007dc5a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37389216,"asset_id":12064827,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37389216/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12064827"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12064827"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12064827; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="10027716"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/10027716/Review_of_Theology_as_Science_in_Nineteenth_Century_Germany_D_M_Thompson_"><img alt="Research paper thumbnail of Review of Theology as Science in Nineteenth Century Germany (D.M. Thompson)" class="work-thumbnail" src="https://attachments.academia-assets.com/36160437/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10027716/Review_of_Theology_as_Science_in_Nineteenth_Century_Germany_D_M_Thompson_">Review of Theology as Science in Nineteenth Century Germany (D.M. Thompson)</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Nineteenth-century German theology is not very well known in England, partly because of the pauci...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Nineteenth-century German theology is not very well known in England, partly because of the paucity of books translated into English (and the selective nature of those that were), and partly because of Barth's condemnation of the direction of German theology after Schleiermacher. Sociologists of religion, by contrast, have been more respectful of Weber and Troeltsch, possibly not appreciating the intellectual context from which they came. Zachhuber's book is a detailed corrective for such ignorance, tracking a particular project to which Germans after Kant attached great importance -the idea of theology as Wissenschaft, usually rendered in English as 'science', a translation that conceals as much as it illuminates. Translated from the author's doctoral thesis at Humboldt University, Berlin, it is not easy reading, but very rewarding. Part I is a full discussion of Baur and the Tu¨bingen School, distinguishing between two programmes, not always compatible, which Zachhuber calls 'Idealist' and 'Neo-rationalist'. David Strauss was more a representative of the latter than the former, seeking to use anti-supernatural criticism to question the historicity of the New Testament narratives; the driving force seems to have been that only so could the 'Catholic synthesis' of traditional theology be destroyed and replaced by a 'progressive' development, in which it was entirely natural that divine incarnation in a particular individual was replaced by the divine incarnation in humanity as such at the end of the Life of Jesus. This reminds the reader that Zachhuber's story is essentially a Protestant one, even though the Life horrified conservative Lutherans as much as Catholics. Although this point is not made by Zachhuber, it also explains why the Kulturkampf of the 1870s was seen by both Catholics and Protestants as a struggle for civilization. Part II discusses Albrecht Ritschl and the Ritschl School. Ritschl is, as it were, the member of the Tu¨bingen School 'who got away'. By using works that have never been translated into English, Zachhuber illuminates the character of his theology so as to go far beyond the traditional cliche´about 'theology as value-judgements'. Moreover, by emphasizing the centrality of the kingdom of God in Ritschl, he clarifies the links between the latter and those in the next generation, such as Harnack and Herrmann, the latter being a teacher of both P. T. Forsyth and Karl Barth. The shift back to the teaching of Jesus, as distinct from the supernatural elements in his life and ministry, provided the link with various versions of the 'social gospel', facilitating Ernst Troeltsch's account in The Social Teaching of the Christian Churches. The original aim of 'scientific theology', that it should be 'without presuppositions', was quietly dropped in a way which fits in with early twentieth-century philosophy. This book provides the historical detail for a story usually told in a simplified and abbreviated way: it deserves the time necessary for careful reading.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7bef67cba7e73836725d999874daba40" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":36160437,"asset_id":10027716,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/36160437/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="10027716"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="10027716"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 10027716; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=10027716]").text(description); $(".js-view-count[data-work-id=10027716]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 10027716; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='10027716']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "7bef67cba7e73836725d999874daba40" } } $('.js-work-strip[data-work-id=10027716]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":10027716,"title":"Review of Theology as Science in Nineteenth Century Germany (D.M. 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Daly)" class="work-thumbnail" src="https://attachments.academia-assets.com/36160360/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/10027629/Review_of_Sacrifice_and_Modern_Thought_R_Daly_">Review of Sacrifice and Modern Thought (R. Daly)</a></div><div class="wp-workCard_item"><span>Theology 118 (2015), 67-8</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">focus groups and documentary analysis. Again, both their analysis and advice is clear, thorough a...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">focus groups and documentary analysis. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="1288238" id="talks"><div class="js-work-strip profile--work_container" data-work-id="40236964"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40236964/The_Philosophical_Dimension_of_the_Christological_Controversy"><img alt="Research paper thumbnail of The Philosophical Dimension of the Christological Controversy" class="work-thumbnail" src="https://attachments.academia-assets.com/60468361/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40236964/The_Philosophical_Dimension_of_the_Christological_Controversy">The Philosophical Dimension of the Christological Controversy</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">My plenary lecture at the Oxford Patristics Conference 2019. The Christological controversy began...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">My plenary lecture at the Oxford Patristics Conference 2019. The Christological controversy began in the fifth century and continued for the remainder of late antiquity. It led to the first permanent confessional division in the history of Christianity. In this lecture, I will show that this doctrinal debate was also of profound significance for Patristic philosophy. All participants started from a theoretical framework inherited from the Cappadocians, but the conceptual needs of Christology necessitated wide-ranging transformations of this tradition. In my lecture, I will present the most important of these changes highlighting their philosophical significance and their innovative potential.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a639b2fbf72ef373ff1c4620a4dd42fc" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":60468361,"asset_id":40236964,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/60468361/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40236964"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40236964"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40236964; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="29557036"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/29557036/Basil_of_Caesarea_in_the_Polyphony_of_the_Fathers"><img alt="Research paper thumbnail of Basil of Caesarea in the Polyphony of the Fathers" class="work-thumbnail" src="https://attachments.academia-assets.com/50000518/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/29557036/Basil_of_Caesarea_in_the_Polyphony_of_the_Fathers">Basil of Caesarea in the Polyphony of the Fathers</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this short paper I sketch the personality of Basil of Caesarea and try to locate him within br...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this short paper I sketch the personality of Basil of Caesarea and try to locate him within broader strands in early Christian traditions. I focus on both his activities and his theology emphasising especially his contribution to the solution of the trinitarian controversy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="f19e407fa6b6859f1a4a678547566114" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":50000518,"asset_id":29557036,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/50000518/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="29557036"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="29557036"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 29557036; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="18745414"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/18745414/The_Future_of_Secularisation_in_the_West"><img alt="Research paper thumbnail of The Future of Secularisation in the West." class="work-thumbnail" src="https://attachments.academia-assets.com/40232380/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/18745414/The_Future_of_Secularisation_in_the_West">The Future of Secularisation in the West.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is the text of the first Leszek Kolakowski Lecture given on 18 November 2015 in Warsaw, Pola...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is the text of the first Leszek Kolakowski Lecture given on 18 November 2015 in Warsaw, Poland. I argue secularisation as a separation of the religious sphere from those of politics is here to stay and that religious institutions have to accept that their contribution to social and political issues can only come as part of civic society. In giving up traditional positions of privilege and power, Christian churches can hope to come closer to their true religious vocation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1ebd47e3bb88ba558b9c1d0410d1374c" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40232380,"asset_id":18745414,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40232380/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="18745414"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="18745414"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 18745414; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="18532544"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/18532544/Christianity_and_Violence_a_difficult_story"><img alt="Research paper thumbnail of Christianity and Violence: a difficult story" class="work-thumbnail" src="https://attachments.academia-assets.com/40114426/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/18532544/Christianity_and_Violence_a_difficult_story">Christianity and Violence: a difficult story</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The paper scrutinises the relationship between pacifism and Christianity. It starts from an explo...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The paper scrutinises the relationship between pacifism and Christianity. It starts from an exploration of a number of ambiguities within the concept of pacifism, which are ultimately traced to the problem that it is often defined with regard to its opposite, war. Therein, I then argue, lies a danger not dissimilar to the ambivalence within Christianity, a religion that promises the overcoming of evil but by doing so often has often instead furthered evil. The paper explores in particular Christian use of sacrificial terminology with regard to violence and warfare. What may be needed is the willingness to accept a world in which violence and war are real forces but at the same time resistance to the tendency to sacralise them. In this sense, the paper calls for a 'pacifism of perception'.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="1864e8ad4f89075d5d9f111060e2c149" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":40114426,"asset_id":18532544,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/40114426/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="18532544"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="18532544"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 18532544; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="12291294"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/12291294/The_Rise_of_Christian_Theology_and_the_End_of_Ancient_Metaphysics"><img alt="Research paper thumbnail of The Rise of Christian Theology and the End of Ancient Metaphysics" class="work-thumbnail" src="https://attachments.academia-assets.com/37577818/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/12291294/The_Rise_of_Christian_Theology_and_the_End_of_Ancient_Metaphysics">The Rise of Christian Theology and the End of Ancient Metaphysics</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this talk I present an argument for the highly innovative or even revolutionary character of C...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this talk I present an argument for the highly innovative or even revolutionary character of Christian theology in the late Patristic period. I suggest that in the working out of the details of Christology, Christian thought burst the categories provided by classical, Greek philosophy. In this sense, the rise of Christian theology spells the end of ancient metaphysics. I do not say, however, that Christian theology is opposed to philosophy. Rather, I suggest that it developed its own Christian philosophy which (I tentatively suggest towards the end of the talk) is more an anticipation of later medieval and modern philosophies than a continuous development from pre-Christian forms of philosophy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="a16198272bb9d093a420688c1fd8d3e3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37577818,"asset_id":12291294,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37577818/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12291294"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12291294"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12291294; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="163517"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/163517/The_Problem_of_Universals_in_Late_Ancient_Philosophy_and_Theology"><img alt="Research paper thumbnail of The Problem of Universals in Late Ancient Philosophy and Theology" class="work-thumbnail" src="https://attachments.academia-assets.com/33294174/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/163517/The_Problem_of_Universals_in_Late_Ancient_Philosophy_and_Theology">The Problem of Universals in Late Ancient Philosophy and Theology</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">""This talk discusses theological interest in a theory of the universal in late antiquity. It dem...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">""This talk discusses theological interest in a theory of the universal in late antiquity. It demonstrates that and how the problem of universals was adapted to the needs of Christian theology in the fourth century by Apollinaris of Laodicea and Gregory of Nyssa. <br />A fuller version of this, including an account of the reception of those early Patristic theories in later Byzantine and early medieval thought has been published in German in Millennium 2 (2005), 137-174.""</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="2ba26c590ce9c5aa0307e854dda8159f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33294174,"asset_id":163517,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33294174/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="163517"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="163517"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 163517; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="966273"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/966273/L_individualit%C3%A9_de_l_humanit%C3%A9_du_J%C3%A9sus_Christ_dans_quelques_p%C3%A8res_de_l_%C3%A9glise"><img alt="Research paper thumbnail of L’individualité de l’humanité du Jésus-Christ dans quelques pères de l’église" class="work-thumbnail" src="https://attachments.academia-assets.com/5911898/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/966273/L_individualit%C3%A9_de_l_humanit%C3%A9_du_J%C3%A9sus_Christ_dans_quelques_p%C3%A8res_de_l_%C3%A9glise">L’individualité de l’humanité du Jésus-Christ dans quelques pères de l’église</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this text I argue that Christological debates in late antiquity focused philosophical interest...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this text I argue that Christological debates in late antiquity focused philosophical interest in the individual in a way that has no real precedent in ancient philosophy. The need to conceptualise the individuality of one historical individual necessitates philosophical innovation on a grand scale within Christian theology. The results, as I suggest towards the end of the paper, are far reaching and anticipate in some ways the undoing of metaphysics normally connected with late medieval or even modern philosophy.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="b0d4641c303a6aa8505ee9f7ff84cfb3" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":5911898,"asset_id":966273,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/5911898/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="966273"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="966273"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 966273; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="966365"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/966365/Liberalismus_und_Luthertum_von_Kant_bis_Niebuhr"><img alt="Research paper thumbnail of Liberalismus und Luthertum von Kant bis Niebuhr" class="work-thumbnail" src="https://attachments.academia-assets.com/5906395/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/966365/Liberalismus_und_Luthertum_von_Kant_bis_Niebuhr">Liberalismus und Luthertum von Kant bis Niebuhr</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Lutheranism has often been characterised as being politically aligned to authoritarian rule. Whil...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Lutheranism has often been characterised as being politically aligned to authoritarian rule. While it cannot be denied that the mainstream of German Lutheranism used its theological tradition (for example of orders of creation) systematically to justify existing order, I argue in this paper that the Lutheran tradition has a potential to contribute to political liberalism. The examples of Kant and Niebuhr show in different ways that, contrary to conventional perception, an emphasis on man's fallen nature can be a healthy corrective for liberalism's belief in progress while not denying liberation as a legitimate goal of political and social developments.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="409f60b883ae7f454b75e6d4342ace37" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":5906395,"asset_id":966365,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/5906395/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="966365"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="966365"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 966365; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="7690220"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/7690220/Von_der_S%C3%A4kularisierung_zur_Posts%C3%A4kularisierung_und_zur%C3%BCck_Sozialphilosophische_Deutung_und_empirischer_Befund"><img alt="Research paper thumbnail of Von der Säkularisierung zur Postsäkularisierung und zurück: Sozialphilosophische Deutung und empirischer Befund." class="work-thumbnail" src="https://attachments.academia-assets.com/34220465/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/7690220/Von_der_S%C3%A4kularisierung_zur_Posts%C3%A4kularisierung_und_zur%C3%BCck_Sozialphilosophische_Deutung_und_empirischer_Befund">Von der Säkularisierung zur Postsäkularisierung und zurück: Sozialphilosophische Deutung und empirischer Befund.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper I assess the development of ideas about secularisation throughout the 20th century....</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper I assess the development of ideas about secularisation throughout the 20th century. I argue that until the 1960s secularisation was widely accepted as an intellectual paradigm for the self-understanding of Western societies, but a theory of secularisation didn't exist at the time. Interestingly, theories of secularisation began to flourish from the 1960s - precisely at the moment when societies lost their certainty with regard to their secular future. They are latecomers, and it is thus not surprising that, once they have been developed, they immediately provoke a backlash at the theoretical and the ideological level. Today, we may have come full circle: while empirically secularisation is more evident than ever, ideas about secularisation have largely lost their sway over the Western public.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="9262326f208d867ad7f83e0918fef38f" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":34220465,"asset_id":7690220,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/34220465/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="7690220"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="7690220"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 7690220; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=7690220]").text(description); $(".js-view-count[data-work-id=7690220]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 7690220; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='7690220']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="966234"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/966234/Why_did_Christ_have_to_die_Some_theological_answers_since_the_19th_century_and_their_political_context"><img alt="Research paper thumbnail of Why did Christ have to die? Some theological answers since the 19th century and their political context" class="work-thumbnail" src="https://attachments.academia-assets.com/5906275/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/966234/Why_did_Christ_have_to_die_Some_theological_answers_since_the_19th_century_and_their_political_context">Why did Christ have to die? Some theological answers since the 19th century and their political context</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This paper starts from the assumption that sacrificial thinking in the political realm has underg...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This paper starts from the assumption that sacrificial thinking in the political realm has undergone a fundamental transformation over the last hundred years. One way of describing this transformation is to see it as moving from an emphasis on sacrifice to one on processes of victimisation. Both concepts of course derive from the logic of traditional sacrifice, and it is the thesis of my paper that theological theories explaining Christ's atoning death on the cross can fruitfully be compared with those political and social transformations. As the traditional logic of a substitutionary sacrifice needed to propitiate the wrath of God seemed increasingly untenable, the death of Jesus was, in various ways, reconceptualised as the exemplary case of the willingness to sacrifice oneself for others. It is this transformation, I argue, which only made possible the application of sacrificial terminology to the death on the battlefield so popular for the past two hundred years (but not before) but also the more recent discourses of victimisation with their more implicit allusion to sacrificial logic.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="c3faec3ee705f2e14f6bfa38d232341b" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":5906275,"asset_id":966234,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/5906275/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="966234"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="966234"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 966234; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=966234]").text(description); $(".js-view-count[data-work-id=966234]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 966234; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='966234']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "c3faec3ee705f2e14f6bfa38d232341b" } } $('.js-work-strip[data-work-id=966234]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":966234,"title":"Why did Christ have to die? 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This leads to common misperceptions on both sides. Broadly, the thesis is advanced that while Europeans believe that religion is potentially dangerous for community cohesion and must be contained by the state, Americans see it the other way around. A further difference is that Europeans associate religion customarily with a Church and fail to see the specific form of 'civil religion' so typical for American public discourse.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="782e6c645f7a3975640703a96ff5bf8d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33294765,"asset_id":163533,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33294765/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="163533"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="163533"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 163533; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=163533]").text(description); $(".js-view-count[data-work-id=163533]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 163533; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='163533']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="163523"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/163523/Gregory_of_Nyssa_on_Individuals"><img alt="Research paper thumbnail of Gregory of Nyssa on Individuals" class="work-thumbnail" src="https://attachments.academia-assets.com/83242/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/163523/Gregory_of_Nyssa_on_Individuals">Gregory of Nyssa on Individuals</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Gregory of Nyssa's understanding of the individual is largely neglected, but offers fascinating i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Gregory of Nyssa's understanding of the individual is largely neglected, but offers fascinating insight into the specific conditions determining theological adaptations of philosophical theories in late antiquity. The paper starts from sketching differing philosophical views to argue that Gregory, due to his theological angle, was drawn to one particular theory, found especially in Porphyry, but that this very theory led to further doctrinal difficulties, which he tried to avoid by falling back on an alternative philosophical account.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="899356773741451ba2420276c8a83c11" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":83242,"asset_id":163523,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/83242/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="163523"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="163523"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 163523; 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The case of the fourth century</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The paper looks at various accounts that have been given over the past century to explain the pro...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The paper looks at various accounts that have been given over the past century to explain the prolonged, passionate,  and occasionally aggressive debates about seemingly minute and subtle issues in Christian doctrine. It argues that theological and non-theological causes have to be taken seriously and contribute to their explanation.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="10d3e164f1f7bb1d41b0a18716e561fe" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33344064,"asset_id":163520,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33344064/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="163520"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="163520"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 163520; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=163520]").text(description); $(".js-view-count[data-work-id=163520]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 163520; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='163520']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "10d3e164f1f7bb1d41b0a18716e561fe" } } $('.js-work-strip[data-work-id=163520]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":163520,"title":"What caused doctrinal controversies in the early Church? 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="966351"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/966351/Religious_Pluralism_in_Germany_Today"><img alt="Research paper thumbnail of Religious Pluralism in Germany Today" class="work-thumbnail" src="https://attachments.academia-assets.com/6053025/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/966351/Religious_Pluralism_in_Germany_Today">Religious Pluralism in Germany Today</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">In this paper I seek to give an overview of some of the major religious transformations Germany i...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">In this paper I seek to give an overview of some of the major religious transformations Germany is undergoing at the present moment and ask how existing legal and political institutions can cope with them or how far they will have to be modified.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="499dd00a73f508b73ec00284b98f61a6" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":6053025,"asset_id":966351,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/6053025/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="966351"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="966351"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 966351; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="6522894"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6522894/Was_hei%C3%9Ft_Nachfolge_Jesu_heute_Ann%C3%A4herung_an_Dietrich_Bonhoeffers_Leben_und_Werk"><img alt="Research paper thumbnail of Was heißt Nachfolge Jesu heute? 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Annäherung an Dietrich Bonhoeffers Leben und Werk</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The unpublished seminar paper seeks an interpretation of Bonhoeffer's thought on the basis of the...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The unpublished seminar paper seeks an interpretation of Bonhoeffer's thought on the basis of the assumption that for him Christian theory and praxis formed a unity. It therefore takes as its starting point his book Discipleship (Nachfolge) and argues that 'Nachfolge' is a very helpful concept to grasp the unity of Bonhoeffer's life and thought.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="16130e9d9bbbe7d3066a86d0b70b939a" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33295369,"asset_id":6522894,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33295369/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6522894"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6522894"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6522894; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6522894]").text(description); $(".js-view-count[data-work-id=6522894]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6522894; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6522894']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "16130e9d9bbbe7d3066a86d0b70b939a" } } $('.js-work-strip[data-work-id=6522894]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6522894,"title":"Was heißt Nachfolge Jesu heute? 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Eight lectures.</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">At the turn from the 19 th to the 20 th century, Adolf Harnack gave his famous series of lectures...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">At the turn from the 19 th to the 20 th century, Adolf Harnack gave his famous series of lectures on his understanding of Christianity. He started the first lecture with a quotation from John St. Mill, to the effect that the world needed to be reminded again and again of the fact that the man Socrates had once trodden the earth. 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Jahrhunderts" class="work-thumbnail" src="https://attachments.academia-assets.com/33408240/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6681786/Vorlesung_Theologiegeschichte_des_19_Jahrhunderts">Vorlesung: Theologiegeschichte des 19. Jahrhunderts</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Vorlesung im SoSe 2005 (HU Berlin, Theologische Fakultät) nicht zuletzt deshalb (auch wegen Barth...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Vorlesung im SoSe 2005 (HU Berlin, Theologische Fakultät) nicht zuletzt deshalb (auch wegen Barths kongenialer und ausgesprochen eloquenter Behandlung des Materials) auch nach wie vor eine sehr zu empfehlende Lektüre ist. Barth versucht die Ausgangslage des 18. Jh. mit dem Begriff des Absolutismus zu fassen. Dieser ist sowohl das Wesen der politischen Ordnungen -im Grunde nicht nur der aristokratischen, sondern auch der Rousseauschen, weil dort eben der Allgemeinwille "absolut" gesetzt wirdwie überhaupt der gesamten Kultur, des es darum geht, den Menschen absolut zu setzen. Der Mensch will Gott nicht mehr, er braucht ihn nicht mehr, weil er sich selbst, mit seinen Fähigkeiten zur Herrschaft, zur Rechtssetzung, zur ökonomischen Produktion, zur Herstellung von Sinn etc. hat. Mit dieser Exposition ist dann auch klar, dass die Reaktion der Theologie des 19. Jahrhunderts eine durchgehend verkehrte war, da diese bei all ihren Versuchen, über das 18. Jh. hinauszugelangen, gerade in dieser Hinsicht ihm verhaftet geblieben ist. Alle ihre Versuche (mit bestimmten Ausnahmen), gleich ob liberaler oder konservativer Art führen hier nicht weiter, weil sie alle den Menschen, nicht Gott in den Mittelpunkt stellen und gerade so die eigentliche theologische Herausforderung des humanistischen "Absolutismus" verfehlen. Barth greift hier zum Teil auf eine Argumentationslinie zurück, die bereits von den Konservativen des 19. Jh. eingenommen wurde, die ebenso in der neueren Theologie eine Kapitulation vor einem wesentlich säkularen und antichristlichen Zeitgeist sahen. Während jedoch diese Konservativen meist in der Erweckungsbewegung oder dem Konfessionalismus das Gegengift sahen, trifft Barths Urteil gerade auch die konservativen Exponenten der Kirche des 19. Jh. Barth und Hirsch verlängern also in gewisser Weise eine Auseinandersetzung, die bereits im 19. Jh. eine prominente Rolle spielt. Nicht nur, aber auch in der Theologiegeschichtsschreibung. Wir werden im Laufe des Semesters noch sehen, dass es gerade kennzeichnend für die Entwicklung im 19. Jh. ist, dass sich die theologischen Positionen zentral an der Frage der Modernisierung bzw. der Treue zum Hergebrachten festmachen. Das zeigt aber gerade in dieser Dualität die Relevanz der Veränderungen, auf die man eben entweder mit dem Votum</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="67388da7235dd8878887cd57282f7d78" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":33408240,"asset_id":6681786,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/33408240/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="6681786"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="6681786"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 6681786; window.Academia.workViewCountsFetcher.queue(workId, function (count) { var description = window.$h.commaizeInt(count) + " " + window.$h.pluralize(count, 'View'); $(".js-view-count[data-work-id=6681786]").text(description); $(".js-view-count[data-work-id=6681786]").attr('title', description).tooltip(); }); });</script></span></span><span><span class="percentile-widget hidden"><span class="u-mr2x work-percentile"></span></span><script>$(function () { var workId = 6681786; window.Academia.workPercentilesFetcher.queue(workId, function (percentileText) { var container = $(".js-work-strip[data-work-id='6681786']"); container.find('.work-percentile').text(percentileText.charAt(0).toUpperCase() + percentileText.slice(1)); container.find('.percentile-widget').show(); container.find('.percentile-widget').removeClass('hidden'); }); });</script></span></div><div id="work-strip-premium-row-container"></div></div></div><script> require.config({ waitSeconds: 90 })(["https://a.academia-assets.com/assets/wow_profile-a9bf3a2bc8c89fa2a77156577594264ee8a0f214d74241bc0fcd3f69f8d107ac.js","https://a.academia-assets.com/assets/work_edit-ad038b8c047c1a8d4fa01b402d530ff93c45fee2137a149a4a5398bc8ad67560.js"], function() { // from javascript_helper.rb var dispatcherData = {} if (true){ window.WowProfile.dispatcher = window.WowProfile.dispatcher || _.clone(Backbone.Events); dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "67388da7235dd8878887cd57282f7d78" } } $('.js-work-strip[data-work-id=6681786]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6681786,"title":"Vorlesung: Theologiegeschichte des 19. 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> <div class="js-work-strip profile--work_container" data-work-id="6681774"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/6681774/Vorlesung_Einf%C3%BChrung_in_die_theologische_Ethik"><img alt="Research paper thumbnail of Vorlesung: Einführung in die theologische Ethik" class="work-thumbnail" src="https://attachments.academia-assets.com/33408225/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/6681774/Vorlesung_Einf%C3%BChrung_in_die_theologische_Ethik">Vorlesung: Einführung in die theologische Ethik</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Ethik ist heute wieder ‚in'. Nach vielen Jahren, in denen Worte wie "Ethik" und "Moral" nach der ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Ethik ist heute wieder ‚in'. Nach vielen Jahren, in denen Worte wie "Ethik" und "Moral" nach der bigotten Prüderie des bürgerlichen Zeitalters schmeckten, entdeckt die heutige Gesellschaft neu ihren Geschmack dafür. Angesichts des Zusammenfallens atemberaubender neuer technischer Möglichkeiten und gesellschaftlich-politischer Entwicklungen, deren Tragweite niemand recht zu überblicken sich zutraut, scheint die Evidenz für eine Kontrollinstanz, die nicht selbst zweckrationaler Machbarkeitslogik folgt, wiederum gegeben. Kaum ein wichtiges Problem, bei dem nicht in einem oder dem anderen Kontext nach ethischer Beurteilung gerufen würde. Oft wird eine solche in der Form von Ethikräten geradezu institutionalisiert. In diesem Zusammenhang ist es interessant, dass an dieser Stelle selbstverständlich eine Kompetenz bei den Kirchen und bei der Theologie erwartet wird. Die sich zunehmend säkularisierende, geordnete Bindungen an Religionsgemeinschaften abbauende Gesellschaft empfindet ganz augenscheinlich, dass hier in ethischer Hinsicht dann doch wiederum etwas zu holen ist: Worte wie Wertorientierung sind längst aus dem speziellen Reservoir der Konservativen in allgemein übliche Vokabeln mutiert. Das muss uns bei unserem Unternehmen hier natürlich freuen, denn es lässt uns ahnen, dass, was wir hier tun, nicht nur für uns von Bedeutung ist, sondern in seiner Bedeutung auch von anderen anerkannt, ja, unsere Kompetenz in diesem Bereich erwartet und abgefragt wird. Gleichzeitig müssen wir hier aber auch vorsichtig sein. Denn möglicherweise beruht ein Teil dieser Erwartungen auch auf Missverständnissen, die nicht schnell genug ausgeräumt werden können. Es könnte nämlich sein, dass die neue Ethikbegeisterung ebenso wie die ihr vorangehende Ethikmüdigkeit wesentlich durch Begriffe wie "Autorität", "traditionelle Werte" o.ä. kodiert ist. MaW, dass man von der Ethik die Art Orientierung erwartet, die der Gesellschaft im Ganzen auf Grund ihrer modernen Entwicklung abhanden gekommen ist. Für eine solche Deutung scheint zunächst einiges zu sprechen. In der Tat, wer anders als ein Christ, also jemand der die Bibel als autoritativ anerkennt, wird bereit sein, ein ethisches Argument, das auf dieser Grundlage basiert, anzuerkennen? Und umgekehrt, ist es nicht richtig, dass für viele Christen gerade die ethischen Grundsätze der Schrift eine wichtige, wenn nicht die wichtigste Grundlage ihres Glaubens bilden? Gleichzeitig scheint aber auch klar, dass, wenn das so wäre, es eigentlich keinen Grund gäbe, die Theologische Ethik außerhalb des Bereichs der Kirche zu hören. Denn sie würde sich ja in ihren Begründungen auf Argumente beschränken, die von vornherein nur für Angehörige dieser Glaubensgemeinschaft Überzeugungskraft haben. Die von den Kirchen selbstverständlich beanspruchte ethische Kompetenz im gesamtgesellschaftlichen Gespräch wäre so jedenfalls nicht zu begründen, wenn nicht mehr angenommen werden kann, dass alle ihre Angehörigen selbstverständlich Christen sind. Das ist aber nicht das einzige Problem. Fragen wir uns, was konkret in diesem Fall das Verhältnis zwischen den Sätzen der allgemeinen und der theologischen Ethik ist. Nehmen wir den Fall, dass die beiden übereinstimmen, dann haben wir natürlich kein Problem, wir können dann aber fragen, wozu wir die Stimme der theologischen Ethik brauchen, wenn sie nur das wiederholt, was auch auf Grund allgemeiner Vernunftargumente klar ist. Treten sie in Widerspruch zueinander, ist es jedoch schwer zu sehen, wie die theologische Ethik ihren Anspruch begründen soll: denn einmal vorausgesetzt es gibt ein vernünftig nicht widerlegbares Argument dafür, dass eine bestimmte Handlung nicht verboten oder sogar gefordert ist, mit welcher Berechtigung soll sich die theologische Ethik dagegen stellen? Nun ist klar, dass theologische Ethik, die sich diesem Typ verpflichtet weiß (sie tritt zunächst und vor allem als "Gebotsethik" auf), immer davon ausgegangen ist, dass die von ihr formulierten Ver-und Gebote allgemein verbindlich sind. Wir werden uns in der Vorlesung mit diesem Typ theologischer Ethik zu beschäftigen haben und müssen daher nicht jetzt schon alle damit verbundenen Schwierigkeiten hier vorwegnehmen, aber Sie sehen ohne 7 Schwierigkeiten, dass hier ein schwerwiegendes Problem liegt. Es ist nicht ganz leicht nachzuvollziehen, wie theologische Ethik eine eigene und gleichberechtigte Stimme im Bereich der ethischen Normenbegründung sein kann. Dagegen ist es durchaus evident, dass Religion eine Rolle spielt, wenn wir fragen, wie es eigentlich kommt, dass Menschen die prinzipiell als richtig erkannten Normen tatsächlich umsetzen. Kaum jemand wird von sich sagen, er richte sich bei seiner Handlung nach Kants kategorischem Imperativ; aber immer noch werden viele Menschen in diesem Land sagen, die 10 Gebote seien für sie handlungsleitend. Die theologische Ethik wäre demnach eine Hermeneutik der allgemeinen Ethik; sie würde also nicht so sehr erklären, was Menschen dürfen oder tun sollen als vielmehr, wie -unter welchen Umständen -es dazu kommt, dass Menschen dies tatsächlich tun. Mit einer solchen Beschreibung theologischer Ethik kommen wir allerdings bereits in den Bereich des zweiten Typs, nämlich der Ethik des guten Lebens. 2. Und in der Tat, in diesem Bereich sieht die Sache deutlich besser aus für die Begründungsmöglichkeiten theologischer Ethik. Denn wenn in der Ethik selbst akzeptiert ist, dass neben den Imperativen im engeren Sinn, also den Sollenssätzen, auch die Bedingungen ihrer Umsetzung in einem solcherart gelingenden Leben Thema sein muss, dann scheint klar, dass hier der Bereich der Religion unmittelbar berührt ist. Denn Fragen nach dem Leben als Ganzem, nach seinem Sinn etc. gehören offensichtlich zu den grundlegenden Fragen der Religion. Theologische Ethik wird es also vornehmlich mit diesem Grundverständnis von Ethik zu tun haben, denn in dem von diesem Typ gesteckten weiteren Rahmen kann sie sich als eine Form einer lebensweltlich konkretisierten Ethik verstehen, die zeigt, wie eine bestimmte Lebensorientierung dazu führt, dass sich allgemeine und einzelne Handlungsoptionen so oder so ergeben. 8 C. Ethik und "neue Fragen" Eine dritte Schwierigkeit sei genannt. Wer sich heute mit Ethik beschäftigt, tritt an sie mit der Erwartung heran, dass sie in der Lage sei, neu auftauchende Probleme zu lösen, den Menschen zu helfen, mit ganz neuartigen Fragen fertig zu werden, mit Fragen, die sich auf Handlungsoptionen beziehen, die es bislang gar nicht oder jedenfalls nicht in dieser Form gab. Ganz gleich ob es sich um neue, durch technische Entwicklungen sich ergebende Möglichkeiten wie das Klonen handelt, oder um Probleme, die durch unser vertieftes Verständnis sozialer Prozesse zu ethischen Problemen werden, wie die demographischen Veränderungen in Deutschland, stets ist die Erwartung präsent, dass Ethik hier eine wichtige Aufgabe leisten soll, den Menschen zu helfen, hier verantwortungsvolle Entscheidungen zu treffen. Wenn am Anfang gesagt worden war, dass Ethik heute ‚in' ist, dann hat das nicht zuletzt den Grund, dass ihr eine hohe Problemlösungskompetenz in solchen Fragen zugetraut wird. Angesichts dessen lohnt es sich, zunächst einmal provozierend zu fragen, ob sie das eigentlich überhaupt kann und, wenn ja, warum? Wir müssen nämlich konstatieren, dass die lange Tradition ethischer Reflexion, die sich in der westlichen Philosophie und Theologie herausgebildet hat, eigentlich nie die Aufgabe hatte, neuartige Handlungsoptionen zu prüfen, da es solche eben lange Zeit kaum gab und sie -wo es sie gab -jedenfalls nicht solche Prominenz im gesellschaftlichen Bewusstsein hatten wie heute. Ethik ist sicherlich seit jeher ein Krisenphänomen gewesen: man war an ihr interessiert, wenn irgendwie der Eindruck entstanden war, es gehe mit den traditionellen Sitten den Bach herunter. Jedoch bezog sich dieser Eindruck immer auf die gängigen Delikte: Lug, Trug, Selbstsucht etc. Blickt man die Geschichte der Ethik an, stellt man denn auch fest, dass sie fast durchgehend sich an immer denselben Beispielfällen abarbeitet: darf man die Unwahrheit sagen? Wenn ja, unter welchen Umständen? Wenn nein, warum geht es Menschen, die es anders halten, besser? 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(21. 10. 03) Es soll in diesem Semester u...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Vorlesung: Dogmatik im Überblick, 2 stg., WS 2003/04 1. (21. 10. 03) Es soll in diesem Semester um Dogmatik gehen. Es soll sich dabei um eine Überblicksvorlesung handeln. Was heißt das für Anlage und Charakter unserer Veranstaltung? Ihnen wird, heute und in den kommenden Wochen, ein Grundverständnis von dem vermittelt, was innerhalb der Theologie unter Dogmatik verstanden und als Dogmatik behandelt wird. Das bedeutet grob gesagt zweierlei, nämlich (a): Bekanntschaft mit dogmatischer Arbeitsweise, also Methode und (b) Bekanntschaft mit den Themen, mit dem sachlichen Gehalt der Dogmatik. (a) Sie werden die grundlegende Ansatzweise dieser Disziplin kennen lernen, also einen Einblick bekommen, wie diese Disziplin arbeitet. Sie werden sehen, dass in dieser -wie in allen anderen wissenschaftlichen Disziplinen -verschiedene Grundansätze miteinander im Streit liegen: Deren Charakteristika werden Ihnen vorgestellt, ihre Argumente werden auf ihre Plausibilität geprüft. 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</script> <div class="js-work-strip profile--work_container" data-work-id="12203672"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" rel="nofollow" href="https://www.academia.edu/12203672/Ernst_Troeltsch"><img alt="Research paper thumbnail of Ernst Troeltsch" class="work-thumbnail" src="https://a.academia-assets.com/images/blank-paper.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" rel="nofollow" href="https://www.academia.edu/12203672/Ernst_Troeltsch">Ernst Troeltsch</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">Video presentation on life and work of the great theologian and religious thinker at the turn of ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Video presentation on life and work of the great theologian and religious thinker at the turn of the 20th century.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12203672"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12203672"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12203672; 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dispatcherData = { dispatcher: window.WowProfile.dispatcher, downloadLinkId: "-1" } } $('.js-work-strip[data-work-id=6893611]').each(function() { if (!$(this).data('initialized')) { new WowProfile.WorkStripView({ el: this, workJSON: {"id":6893611,"title":"Sacrifice and Modern Thought: Interview with several contributors to the volume","internal_url":"https://www.academia.edu/6893611/Sacrifice_and_Modern_Thought_Interview_with_several_contributors_to_the_volume","owner_id":2018,"coauthors_can_edit":true,"owner":{"id":2018,"first_name":"Johannes","middle_initials":null,"last_name":"Zachhuber","page_name":"JohannesZachhuber","domain_name":"oxford","created_at":"2008-08-28T19:34:57.590-07:00","display_name":"Johannes Zachhuber","url":"https://oxford.academia.edu/JohannesZachhuber"},"attachments":[]}, dispatcherData: dispatcherData }); $(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="6089596" id="videos"></div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="3629023" id="event"><div class="js-work-strip profile--work_container" data-work-id="20285510"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/20285510/Interdisciplinary_Seminar_in_the_Study_of_Religion"><img alt="Research paper thumbnail of Interdisciplinary Seminar in the Study of Religion" class="work-thumbnail" src="https://attachments.academia-assets.com/41188594/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/20285510/Interdisciplinary_Seminar_in_the_Study_of_Religion">Interdisciplinary Seminar in the Study of Religion</a></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The traditional etymology of the term "sacrifice" draws its origins in a verb meaning to make sac...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The traditional etymology of the term "sacrifice" draws its origins in a verb meaning to make sacred. Perhaps for this reason, conventional theories of sacrifice have often conceived it as a quintessential expression of religiosity. By inverting mundane economies of value, sacrifice has been imagined as the ultimate manifestation of devotion to something beyond—or as the consummately irrational religious act. But secular values also often valorize—or even compel—logics of sacrifice, such as in the service of a revolutionary or national cause, or in more mundane, everyday contexts in which economies of value are inverted for non-religious ends. What do these inverted economies tell us about secularisms--and about "rationalities" themselves? Can a focus on secular sacrifice help us draw new registers of meaning within what Talal Asad has called “the anthropology of the secular” precisely by orienting us to secular values in extremis? <br /> <br />At the same time, the way that the transmundane economies of value produced by sacrifice are attached to different religious systems reflects a shifting set of political parameters: is a renunciation of value noble or barbaric? Compassionate or monstrous? Thoughtful or primitive? This political axis suggests that sacrifice as an inverted economy often falls across the line between the secular and the religious, complicating the question of how an action is determined to be religious or non-religious in the first place. What does it say about the secular that sacrifical economies of value—and the rhetorics and practices stemming from them—are still so prevalent? <br /> <br />Why are there secular formations of sacrifice and what does this tell us about the relationship between secularism and religion? How does sacrifice embed itself within political regimes? What does a reconceptualization of sacrifice as non-religious tell us about the category of religion itself? Does the interaction between sacrifice and power stick religious and secular meanings together? Does the prevalence of secular sacrificial economies change not only our assessment of what is secular and what religious, but our valuation of those categories?</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5c5b1f753b1fb49d0824f3f9a5799fff" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":41188594,"asset_id":20285510,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/41188594/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="20285510"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="20285510"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 20285510; 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Plenary Speakers: Michael Gladwin (Charles ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">Wednesday, 24 June 2015, Trinity College, Oxford. <br /> <br />Plenary Speakers: <br />Michael Gladwin (Charles Sturt University, Australia): Mission & Colonialism; <br />Halvor Moxnes (University of Oslo): The Nation & Nationalism; <br />Lori Pearson (Carleton College, Minnesota): Embodiment & Gender; <br />Ian Tregenza (Macquarie University, Australia): State & Church.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="5d09dc62fc8743a69d6ca7b1c65fce56" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":37785380,"asset_id":12696681,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/37785380/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="12696681"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="12696681"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 12696681; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="9252118" id="conferencepresentations"><div class="js-work-strip profile--work_container" data-work-id="39276884"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/39276884/Church_and_Social_Sciences_How_to_re_think_the_Church_History_through_Social_Sciences"><img alt="Research paper thumbnail of Church and Social Sciences: How to re-think the Church History through Social Sciences" class="work-thumbnail" src="https://attachments.academia-assets.com/59412307/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/39276884/Church_and_Social_Sciences_How_to_re_think_the_Church_History_through_Social_Sciences">Church and Social Sciences: How to re-think the Church History through Social Sciences</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" rel="nofollow" href="https://cnrs.academia.edu/FredericGABRIEL">Frédéric GABRIEL</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://u-bourgogne.academia.edu/AlainRAUWEL">Alain RAUWEL</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ehess.academia.edu/C%C3%A9lineB%C3%A9raud">Céline Béraud</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://rug.academia.edu/SabrinaCorbellini">Sabrina Corbellini</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/AmandaPower">Amanda Power</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://leeds.academia.edu/EmiliaJamroziak">Emilia Jamroziak</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://uni-frankfurt.academia.edu/SitaSteckel">Sita Steckel</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The ‘institutionalocentrism’ of historians diagnosed by Michel Foucault often leads to a simplist...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The ‘institutionalocentrism’ of historians diagnosed by Michel Foucault often leads to a simplistic narrative confronting two monoliths, the Church and the State. This dichotomy isolated religious history from the analytical tools honed by social sciences—despite the fact that the ‘Church’ as an object of enquiry was at the very core of sociological thinking since the days of its founding fathers, Durkheim and Weber. This workshop aims to contribute to an ongoing editorial endeavour, a collaborative ‘Critical dictionary’ reassessing the historical object we commonly refer to as “the Church”. Through the familiar format of “dictionary headings” common assumptions about the Church as an ecclesiastical institution, as well as related topics, will be addressed.<br />Through paired interventions, the speakers will question the formation and consolidation of traditional narratives concerning the Church in order to shift the focus away from classic “religious history” and confront the historical approach with the methodologies and concepts developed by social sciences. Deconstructing these grand narratives will highlight the ideological presuppositions of conventional normative accounts, insuring a critical historicization of classical conceptions about the Church and Churches from an anthropological and social-historical perspective.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="301f1f8e6b193d0813ab33101e841a13" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":59412307,"asset_id":39276884,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/59412307/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="39276884"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="39276884"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 39276884; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="9828507" id="organizedconferencesworkshops"><div class="js-work-strip profile--work_container" data-work-id="40736588"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/40736588/John_of_Damascus_More_than_a_Compiler_Workshop_Website"><img alt="Research paper thumbnail of John of Damascus - More than a Compiler Workshop Website" class="work-thumbnail" src="https://attachments.academia-assets.com/61021086/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/40736588/John_of_Damascus_More_than_a_Compiler_Workshop_Website">John of Damascus - More than a Compiler Workshop Website</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://oregonstate.academia.edu/ScottAbles">Scott Ables</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ephe.academia.edu/VassaKontouma">Vassa Kontouma</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://uni-tuebingen.academia.edu/HabibIbrahim">Habib Ibrahim</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ucm.academia.edu/PetrosTsagkaropoulos">Petros Tsagkaropoulos</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://ignatianum.academia.edu/AnnaZhyrkova">Anna Zhyrkova</a>, <a class="" data-click-track="profile-work-strip-authors" href="https://durham.academia.edu/AndrewLouth">Andrew Louth</a>, and <a class="" data-click-track="profile-work-strip-authors" href="https://mq.academia.edu/KParry">Ken Parry</a></span></div><div class="wp-workCard_item"><span>John of Damascus - More than a Compiler</span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">The workshop was completed August 2019, the team enters a new phase now with papers being submitt...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">The workshop was completed August 2019, the team enters a new phase now with papers being submitted for review.<br />The peer reviewed essay monograph will soon be in preparation.<br />Follow the link to our Google Site: <a href="http://sites.google.com/view/thejdworkshop" rel="nofollow">http://sites.google.com/view/thejdworkshop</a></span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="332a59187e35ad921de841581e41de8d" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":61021086,"asset_id":40736588,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/61021086/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="40736588"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="40736588"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 40736588; 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$(this).data('initialized', true); } }); $a.trackClickSource(".js-work-strip-work-link", "profile_work_strip") }); </script> </div><div class="profile--tab_content_container js-tab-pane tab-pane" data-section-id="10213190" id="translations"><div class="js-work-strip profile--work_container" data-work-id="24329304"><div class="profile--work_thumbnail hidden-xs"><a class="js-work-strip-work-link" data-click-track="profile-work-strip-thumbnail" href="https://www.academia.edu/24329304/English_Persian_translation_of_Max_Weber_on_Religion_Beyond_Secularization"><img alt="Research paper thumbnail of English-Persian translation of 'Max Weber on Religion: Beyond Secularization'" class="work-thumbnail" src="https://attachments.academia-assets.com/44664944/thumbnails/1.jpg" /></a></div><div class="wp-workCard wp-workCard_itemContainer"><div class="wp-workCard_item wp-workCard--title"><a class="js-work-strip-work-link text-gray-darker" data-click-track="profile-work-strip-title" href="https://www.academia.edu/24329304/English_Persian_translation_of_Max_Weber_on_Religion_Beyond_Secularization">English-Persian translation of 'Max Weber on Religion: Beyond Secularization'</a></div><div class="wp-workCard_item wp-workCard--coauthors"><span>by </span><span><a class="" data-click-track="profile-work-strip-authors" href="https://mq.academia.edu/ZoheirMirkarimi">Zoheir Mirkarimi</a> and <a class="" data-click-track="profile-work-strip-authors" href="https://oxford.academia.edu/JohannesZachhuber">Johannes Zachhuber</a></span></div><div class="wp-workCard_item"><span class="js-work-more-abstract-truncated">This is an English to Persian translation of a book review by Johannes Zachhuber on Peter Gosh's ...</span><a class="js-work-more-abstract" data-broccoli-component="work_strip.more_abstract" data-click-track="profile-work-strip-more-abstract" href="javascript:;"><span> more </span><span><i class="fa fa-caret-down"></i></span></a><span class="js-work-more-abstract-untruncated hidden">This is an English to Persian translation of a book review by Johannes Zachhuber on Peter Gosh's book "Max Weber and 'The Protestant Ethic': Twin Histories" that published in Marginalia website.</span></div><div class="wp-workCard_item wp-workCard--actions"><span class="work-strip-bookmark-button-container"></span><a id="7fd919e46dfe256da0231f398e60b802" class="wp-workCard--action" rel="nofollow" data-click-track="profile-work-strip-download" data-download="{"attachment_id":44664944,"asset_id":24329304,"asset_type":"Work","button_location":"profile"}" href="https://www.academia.edu/attachments/44664944/download_file?s=profile"><span><i class="fa fa-arrow-down"></i></span><span>Download</span></a><span class="wp-workCard--action visible-if-viewed-by-owner inline-block" style="display: none;"><span class="js-profile-work-strip-edit-button-wrapper profile-work-strip-edit-button-wrapper" data-work-id="24329304"><a class="js-profile-work-strip-edit-button" tabindex="0"><span><i class="fa fa-pencil"></i></span><span>Edit</span></a></span></span></div><div class="wp-workCard_item wp-workCard--stats"><span><span><span class="js-view-count view-count u-mr2x" data-work-id="24329304"><i class="fa fa-spinner fa-spin"></i></span><script>$(function () { var workId = 24329304; 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