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  • 1. Alexandersson, Pär
    Förnekelsens förbannelse: Viktor Lennstrand som förkunnare och blasfemiker2014 (ed. 200)Book (Other academic)
    Abstract [sv]

    I slutet av 1800-talet attackerade unga svenska ateister och socialister statskyrkan och kristendomen. Myndigheternas svar blev en serie åtal och fängelsedomar. I centrum för dessa händelser stod Viktor Lennstrand, en ung man som lämnat väckelserörelsenför att avkristna Sverige. Han vände sig särskilt till en arbetarpublik och höll många föredrag runt om i landet. Han gav också ut tidningen Fritänkaren och ledde ett utilistiskt samfund med materialism, karaktärsdaning och mänsklig gemenskap på programmet. Mest känd blev Lennstrand som hädare, eller blasfemiker. Han beskrevs som den värste hädaren i Sveriges historia, en person som till och med fick de ogudaktiga att bäva. Lennstrands blasfemier var ett sätt att profanera det heliga och bana väg för den egna förkunnelsen som den nya och sanna religionen. Men blasfemierna stod också för ett existentiellt uppror som han inte kunde avstå ifrån, trots att priset blev högt. En mer övergripande slutsats av denna studie är att blasfemier lätt leder till en ”ömsesidig underordning” som tvingar både troende och blasfemiker att agera på motståndarens villkor. Ingen av parterna kan fullt ut kontrollera förloppet, vilket bäddar för våldsamma och känslomättade konfrontationer.

  • 2.
    Carlsson, Petra
    Uppsala University, Disciplinary Domain of Humanities and Social Sciences, Faculty of Theology, Department of Theology.
    Theology beyond Representation: Foucault, Deleuze and the Phantasms of Theological Thinking2012Doctoral thesis, monograph (Other academic)
    Abstract [en]

    Theology beyond Representation explores the theological opportunities embedded in Michel Foucault’s and Gilles Deleuze’s critique of Christian thinking and of what they regard as a Christian and oppressive logic of representation. Foucault’s and Deleuze’s thoughts on representation are currently discussed in many fields neighbouring theology (e.g. by feminist Karen Barad, Literary theorist Claire Colebrook), but despite the fact that Foucault and Deleuze address some of the most frequently debated issues in contemporary theology, their thoughts on representation have not yet been fully examined in theology.

    This study offers such an exploration by searching out what new perspectives, forces and notions are brought to light when the critique of representation and the post-representational perspectives in Foucault and Deleuze are allowed to work within theology. It enacts encounters, for example, with the theological contributions of British Radical Orthodox theologian Graham Ward and North American radical theologian Thomas Altizer.

    The book finally suggests that contemporary theology should perhaps not leave its metaphysics behind but understand its task differently. From a post-representational perspective, the Christian God and inherited Christian dogma may be considered actual, affecting our world in reality – our account of meaning as well as our bodies, actions and politics – yet they are actual and real because they are repeated as such and used as such. The Christian truths are, in short, regarded as phantasms. In consequence, a “post-representational theology” would note the force of form, dogma, truths, authorities, eternal gestures and church buildings, but it would not believe in their final power. It would believe in representation, in its effects and its force, but it would also believe in the possibility of moving beyond its expressions, while also believing that expression already moves beyond representation.

    Such a perspective, the book argues, could open up a playful yet serious form of post-Christian resistance: To repeat, parody and play with whatever comes to the fore as eternal, or as the truth of concrete experience – both when reading and when doing theology – in order to make room negatively for those realities, actual but unknown, unthinkable yet possible, that no language could ever capture.

  • 3.
    Heffermehl, Fabian
    Uppsala University, Disciplinary Domain of Humanities and Social Sciences, Faculty of Social Sciences, Uppsala Centre for Russian and Eurasian Studies.
    Bildet sett fra innsiden: Ikonoklastiske og matematiske konsepter i Florenskijs omvendte perspektiv2015Doctoral thesis, monograph (Other academic)
    Abstract [en]

    For the Armenian-Russian mathematician, theologian and art-theoretician Pavel Florensky (1882–1937), the so-called reverse perspective of the Byzantine cult-image (in Greek: eikon) functioned not only as a phenomenon within painting, but also as an expression of a world-view that should ultimately define a cultural distinction between Russia and Europe. Florensky argued in various ways that the Russian-Orthodox reverse perspective represents ethical and aesthetical values that are superior to the Western linear perspective. He saw the lack of an exact definition of depth in the icon as an expression of true religious orientation towards a spiritual realm, which cannot be described within frames of our earthly – or Euclidean – categories of space and time. In other words, the reverse perspective became regarded as a real reversal of Western painting, requesting a different space, a different observer, and a different concept of reality.

    This dissertation is an “archeological excavation” in the 20th century Russian-Orthodox icon theology. By analyzing theories of Florensky in the first line, and also a number of his contemporaries and predecessors, I identify a complex of different layers similar to a palimpsest. In this palimpsest, archaism, paganism, patristic theology, and romanticism interact with a modern re-conceptualization of the medieval Orthodox icon. However, in a usual palimpsest the old letters shine through the new ones; Florensky, on the contrary, seems to project paradigms of his contemporary culture and science into his description of the medieval icon. In this case, would the reverse perspective not instead be a reverse palimpsest, where new texts become visible in the old texts? With this question, my dissertation introduces an approach to Florensky and the icon that is more complex than what has been the case in earlier research. A usual explanation of the formal aesthetics of the icon is that the icon painter directs his/her spirit towards Heaven and, consequently – and in contrast to the Renaissance painter – does not try to make a mimesis of the earthly things. However, I argue that this dichotomy between a profane and spiritual mentality should be regarded both as a condition for Florensky’s world view and, at the same time, as a construction produced by his thinking.

  • 4.
    Kurtén, Tage
    Teologiska fakulteten, Åbo Akademi, Finland.
    På väg mot det postsekulära: Tankar under femton år2014Book (Other academic)
  • 5.
    Wenell, Fredrik
    Uppsala University, Disciplinary Domain of Humanities and Social Sciences, Faculty of Theology, Department of Theology.
    Omvändelsens skillnad: En diasporateologisk granskning av frikyrklig ungdomskultur i folkkyrka och folkhem2015Doctoral thesis, monograph (Other academic)
    Abstract [en]

    The Difference of Conversion examines theologically the possibilities for a religious minority group to maintain its own corporate identity while contributing as a member of the greater society. The research centers on the Swedish Baptist denomination, Örebromissionen, and focuses on its youth ministry. The research material is the weekly newspaper Missionsbaneret. This examination is twofold: part one is a historical analysis, and the second, a Diaspora-theological analysis that results in the development of a Diaspora ecclesiology.

    The historical analysis is influenced by a discursive approach and emphasize two areas of focus; what makes something visible, or problematic, and which steering techniques that are used. The study covers three different periods – 1930s, 1950s and 1980s. The research shows that it has been a great challenge for Örebromissionen to maintain a corporate identity in Sweden, both during the Folk Church period as well as in the Folkhemmet period. The examination suggests that this depends on two coexisting processes; first, the understanding of personal conversion primarily as an emotional, datable, and complete experience within the denomination and secondly the strong emphasis of a shared identity in society.

    The theological analysis begins with a description of the late Mennonite theologian John Howard Yoder’s Diaspora theology. Using Diaspora-theological analysis shows that the strong emphasis of a shared identity in Swedish society has changed the theology concerning personal conversion in relationship to moral values; where once conversion preceded moral change to later when moral development preceded conversion. This shift in understanding was brought about by new practices introduced in Youth Ministry. In conclusion it is suggested that a Diaspora ecclesiology that both wants to maintain a corporate identity as well as to contribute to a good society must emphasize a multi-cultural society, accentuate the individual as a part of a specific religious social body, and understand the religious corporate identity borders as porous, and therefore constantly re-negotiated.

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