Theology

This paper comes from the contextualization of theology in the context of Nepali Tamang community and their experience. This paper tries to understand biblical foundation to relate Tamang experience and Jesus´ nature to formulate new terminologies to address Jesus in the Tamang perspective.

Denne artikkelen tar for seg hva kunstterapi er ut i fra en jungiansk synsvinkel. Den omhandler tre nivåer som man kan bruke kunstterapien på, og hvilke metoder kunstterapien benytter seg av. Artikkelen er opprinnelig skrevet som en innleveringsoppgave på utdanningen ved Institut for Kunstterapi, og baserer seg på den kunnskapen artikkelforfatteren har ervervet seg gjennom utdanningsforløpet.

Denne artikkelen gir en analyse av Rembrandt sitt maleri Den bortkomne sønnen vender hjem, og plasserer verket inn i en kunsthistorisk sammenheng. Artikkelen gir et godt innblikk i Rembrandt sine forutsetninger for å male dette bildet, og de virkemidlene han brukte for å skape dette fantastiske maleriet som han malte i ca år 1665, ikke lenge før han døde, fattig, gammel og syk, med et bredt spekter av livserfaringer.

Religion, after all, is a powerful constituent of cultural norms and values, and because it addresses the most profound existential issues of human life (e.g., freedom and inevitability, fear and faith, security and insecurity, right and wrong, sacred and profane), religion is deeply implicated in individual and social conceptions of peace. [1] Scott Appleby explains that the ambivalence of religion lies in the interpretation of the sacred, in imperfect human perception: "At any given moment any two religious actors, each possessed of unimpeachable devotion and integrity, might reach diametrically opposed conclusions about the will of God and the path to follow." In other words, religion can underwrite both conflict and peace on its own terms. [2] It is an intervening variable that sometimes escalates, sometimes deescalates conflict behavior. [3] As Appleby notes, "Religious leaders and their followers make choices as to the meaning of the sacred and the content of their faith. These choices, in turn, determine their attitudes toward conflict and violence." [4] These can be harnessed for engaging the vast majority of the world's religious peoples-who are not, by the way, violent extremists-in prevention and de-escalation of conflict. They can also play an important role in countering the violent extremism of minority religious movements. In sum, religion can be a source of peace or violent conflict, and its importance and potential strength lies in this ambiguity.

Conflict of all types have two sides no matter how, when and where it started. Whether someone was the first or last to start the conflict, the concern here is, harm is caused on or by both sides. Conflict increases when both parties want to maintain their positions by means of authority. To resolve the problem, both parties are to look beyond personal interest and embrace peace. Religion becomes the best alternative for peacemaking when both parties in the conflict and other groups fail to maintain peaceful solution to the problem.

This essay is an attempt to discuss the topic, “The Role of Religion in Globalization “. Although the topic is broad and due to limitation of time and number of words, it concentrates on exploring the meaning of globalization and its process of emergence in our society, the dual role of religion and its aspects in the global community will be paramount in this essay. These roles are examined in order to identify how religion can contribute to conflict and at the same time serve as medium for peace. Examples of religious conflicts in Egypt, Kenya, Bosnia and the role leading to peace by religion are also explored in relation to globalization. Arguments of Beyer, Kollontai, Max, Dawkins, Juengensmeyer and other scholars are considered for the discussion of this topic.

The problem investigated in this thesis is: what brought about the radical shift in translating σάρξ in Pauline texts - especially evident in Romans 8 - that took place in the late 1970's? And what may cause the retreat to conventional translations a few decades later? We investigate the shift by comparing four Norwegian and four English Bibles, of which two introduce "sinful nature" (Norwegian: "syndig natur") in 1978, only to return to "flesh" (Norwegian: "kjøtt") in 2011. Eugene A. Nida's dynamic equivalent program for translation, prominent during the 1970's, seems to make for the break.

Dynamic equivalence avoids word-by-word translation (concordant), but aims instead at meaning-based translation (idiomatic). Furthermore, the ability of the recipient to understand is put in first rank. Nida's approach has been widely criticized and developed, and does not hold the central position it once did in present translation work.

We also map the customary meanings of σάρξ at Paul's time, and focus our attention on how Paul was well rooted in Jewish theology and thinking. Then, we examine the exegetical grounds for the concept "sinful nature". A critical study of the core text of the Proto Pauline corpus used to argue the concept, is undertaken. According to our findings, the concept of "sinful nature" is weakly supported by Pauline texts, and should as such be regarded as eisegesis.

Consequently, the introduction and abandoning of "sinful nature" in translations is related not only to translational theories, but also theology. Even though both the word "sinful nature" itself as well as Nida's program for translation was widely abandoned by 2011, there is evidence to show that the concept "sinful nature" still effects the translated texts up until today.

Stephen Bevans dedicates this work to Robert J. Schreiter, Friend, Colleague, and Mentor, who encouraged him from the beginning, and Katalina Tahaafe-William dedicated this work to Sosaia Tuúta Tahaafe, her first-ever teacher of contextual theology and to Andrew and Lillian, who keep her sane.
The book is the result of a conference on contextual theology held at United Theological College, Sydney, Australia, in April 2009, this offers a collection of eight essays.
What has contextual Theology to offer to the Church of the twenty-first century?

Belting, in the introduction part of the article titled “The Power of Images and Limitation of Theologians, aims to clarify the issues of conflicts between the impact of images on people and the ignorance of Christian Theologians. Here, belting surveys the history of images and writes about how the images have influenced the Church and how theologians tried to strip them of their power. PP. 1-16