Search results for ""vandenhoeck ruprecht gmbh""

As a student of Luther and Melanchthon, Joachim Westphal became a pastor in Hamburg in 1541. In the inner Evangelical controversy about the sacrament, he takes the floor against Johannes Calvin. Since then, research has drawn a one-sided portrait of him as a "quarrelsome and unforgiving Gnesiolutheran". Writings, sermons and letters that have not been considered so far provide a more nuanced picture of Westphal. After the introduction of Interim 1548, he took on an idiosyncratic position in the newly inflamed confessionalization process. He wrestles with Luther's legacy, transforms his teachings and differentiates himself from current, newly emerging discourses. Proximity and distance, orientation and delimitation, especially to Melanchthon, describe Westphal's struggle for its own theological profile. The present study outlines his way to the break with Melanchthon in Worms 1557 and presents Westphal in a previously unknown light.

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This collection of eight essays deals with a wide range of historical, literary, and methodological issues. First, what were the links between the cultic and the prophetic personnel? Did prophets have ritual/cultic functions in temples? Did prophetic actions and/or utterances play a role in the performance of the cult? What were the ritual aspects of divinations? Second, how do literary texts describe the interaction between prophecy and cult? Third, how can various theories (e.g. religious theory, performance theory) enable us to reach a better understanding of the interplay between divination and cultic ritual in ancient Israel and the wider ancient Near East?Marian Broida explores the ritual elements as described in the biblical accounts of intercession. Lester Grabbe revisits the important question of whether cultic prophecy existed in the Jerusalem temple in ancient Israel. Anja Klein maintains that while Psalms 81 and 95 may indirectly testify to a form of cultic prophecy, they do not themselves constitute cultic prophecy. Jonathan Stökl discusses the notion of triggering prophecy and suggests that enquiring of Yhwh may in itself be understood as a kind of ritualised behaviour. John Hilber considers the performance of the rituals that accompanied prophetic affirmation of victory in the Egyptian cult. Martti Nissinen looks more broadly at the question whether prophets in the ancient world functioned as ritual performers. Lena-Sofia Tiemeyer investigates the priests mediating and predictive functions as depicted in the Deuteronomistic History. Alex Jassen argues that Jews in the Second Temple Period perceived the priests and the temple to be a new locus of prophetic activity.

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In this study of Christian eschatological thought, virtually no attention has been given to past interpretations of the biblical phrase the new heavens and earth. John Duff uncovers the interpretations of this phrase that were extant in seventeenth-century England. These interpretations fall into two basic camps -- those that understood the phrase metaphorically and those that understood the phrase literally. Some English divines believed the new heavens and earth referred to the new age of the gospel that commenced in the first century CE. At that time, God flung open the doors of salvation to Gentiles while at the same time bringing judgment to the Jewish nation for its failure to recognise and embrace Jesus as Messiah. This epic transition was fittingly described as a new heavens and earth. A second group of English interpreters believed the phrase stood for a yet future time when the political and religious circumstances of the world would change for the betterment of the church for one thousand years. The new heavens and earth stood for a future millennium in which Christ would establish his reign over the world prior to the day of resurrection and final judgment. Theologians who accepted a literal understanding believed the new heavens and earth described the renovation of the physical creation at the final judgment. Among this group, differences of opinion existed with respect to how much of the world would need cleansing, what creatures would be restored and of what use would a renovated world serve. The idea that the earth, and not heaven, would be the final abode of the saints emerged among a few obscure writers.

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In democracies of advanced plurality, religion is a contested and powerful part of public discussions and practices. Today, religious difference is articulated and negotiated controversially in interaction with other spheres of society. While there are clear tendencies of increasing polarization, we also encounter moments of acknowledgement and appreciation of plurality. Facing these complexities and challenges of our time, this volume scrutinizes contested practices where religious difference matters.Committed to an interdisciplinary exchange between theology, the study of religion and political philosophy, this volume is grounded in the attention for concrete practices and phenomena as well as the conviction that difference is both a productive concept and an enriching experience. Exploring practices of shared places, sexuality, justice and the commitment to the human being in education, migration and violent conflicts, the volume as a whole contributes to the analysis of contested social and political practices in order to investigate the significance and role of religion in contemporary societies, and thus it further develops theoretical reflection about religion in contemporary research.

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Beate Bengard stellt erstmals der Beitrag des französischen Philosophen Paul Ricur zum ökumenischen Dialog detailliert vor. Die Studie, die im Rahmen eines deutsch-französischen Promotionsprojekts entstanden ist, beruht auf teilweise bisher unveröffentlichten Zeugnissen. Für die ökumenische Theologie ist Ricurs Beitrag primär für die Frage der ökumenischen Rezeption interessant. Die Besonderheit der ökumenischen Rezeption gegenüber anderen Rezeptionsprozessen besteht darin, dass sie die Annahme des Anderen, d.h. die Rezeption der Alterität des ökumenischen Partners verlangt. Was das im Einzelnen bedeutet, kann nicht durch eine Rezeptionsforschung geklärt werden, die sich nur auf die Ratifikation von ökumenischen Dokumenten konzentriert. Zu seiner Klärung braucht es vielmehr ein hermeneutisches Modell, das den Zusammenhang von interpersonaler Anerkennung, Textrezeption und dem Wandel kollektiver Identitäten erklärt. Eine solche komplexere Rezeptionstheorie rekonstruiert Bengard aus der Fülle von Ricurs philosophischem Werk und überprüft dieses anschließend auf ihre Plausibilität hin. Dazu untersucht Bengard drei sehr unterschiedliche ökumenische Rezeptionssituationen aus Frankreich: die Rezeption der Leuenberger Konkordie in den evangelischen Kirchen, die unabhängig für den katholisch-evangelischen Dialog arbeitende Groupe des Dombes und die Communauté de Taizé. Abschließend gibt sie Anregungen für eine Ökumenekultur, die Inspiration aus dem Werk von Paul Ricur bezieht.

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The second volume of the trans-disciplinary series Research in Peace and Reconciliation looks at ways of dealing with the past in Sub-Saharan Africa in recent decades and highlights the variety of peaceful strategies and processes. It asks to what extent this variety fosters the development of alternative methods for the transformation of violent conflict.The contributions focus on different African countries and regions as Chad, Nigeria, Rwanda, Uganda, Namibia, Zimbabwe, and South Africa. They take into account the influence of particular cultural contexts on processes of reconciliation. In doing so, they emphasize the importance of religions, rites, and tribal customs as well as the complex legacy of colonialism. They also look at the presentation of the topic in Western media.Many thanks go to the Ernst-Abbe-Foundation (Jena) for its generous support of the publication.

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In recent years, an interest in empire(s) has emerged in Assyriology, Old Testament/Hebrew Bible Studies and in other areas of the study of the ancient world. Collaborative research projects are devoted to questions of empire and imperialism, and the prophets of Israel and Judah and the books named after them are explored as agents in the contexts of the empires of their times. To some degree, all of this may be seen as a revival of the intense interest which the works of Oswald Spengler, Arnold Toynbee and Karl Wittfogel generated in the twentieth century, in historical situations very different from our own age. But then we too live in an age of transition characterized by insecurity and a lack of orientation and are driven to study the rise and fall of empires through the ages. The present volume, containing essays which are the fruits of the fifth meeting of the Aberdeen Prophecy Network, at the Lichtenberg-Kolleg of the University of Gottingen in October 2015, provides a distinctive perspective on prophecy in the context of empire. It is inspired by the fact that the book of Isaiah enables us to follow the vagaries of a particular prophetic tradition through five centuries under three different empires. The essays in the present volume focus on the history of composition of the constituent parts of the book of Isaiah as well as their correlations with the political and cultural histories of the empires under which they were produced. The volume thus navigates some of the key points of the history of Isaiah and the book named after him.

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Band 9 der Editionsreihe "Controversia et Confessio" behandelt die Antitrinitarischen Streitigkeiten. Die Reihe bietet ausgewählte Quellentexte zu den innerprotestantischen Streitigkeiten nach Luthers Tod im Vorfeld der Konkordienformel (1577) und des Konkordienbuches (1580). Dabei ist jeder Band einem besonderen theologisch definierten Streitkreis gewidmet und thematisch in sich abgeschlossen. Jeder Band ist durch eigene Register erschlossen und ist je für sich benutzbar.

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Campegius Vitringa (16591722) of Franeker University was a biblical scholar of considerable influence for the first half of the 18th century. Similar to that of Calvin, his exegetical methodology attempts to walk a via media between the historicism of Grotius (1583-1645) and the Christocentrism of Cocceius (16031669). His magnum opus was a widely-acclaimed commentary on Isaiah (1720). Vitringa scholars have charted his influence along a historical-critical trajectory (including Schultens, Venema, Alberti, Manger, Delitzsch, and Gesenius) and along a Pietistic trajectory (including Franke, Lange, and Bengel, leading toward Lessing, Herder and German Idealism). The book includes the first biography in English and compares his hermeneneutical theoria with his praxis. It analyzes Vitringas exegetical presuppositions, his remarkably high view of the Bible, and his canones hermeneuticos (highly valued by J.J. Rambach [16931735]). It shows Vitringas contextual sensitivity at every level of exegesis, commitment to New Testament normativity in the reading of Isaiah (in which redemptive history is the ultimate hermeneutical horizon), nuanced views on the historical fulfillment of prophecy, and concern for pastoral application. A scholars scholar, widely admired for his mastery of the languages and his intense historical focus in exegesis, Vitringa was also appreciated for his orthodox views, warm-hearted piety, and love for the church.

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Franz Overbeck (18371905), Professor für neutestamentliche Exegese und ältere Kirchengeschichte an der Universität Basel, Freund von Friedrich Nietzsche und scharfer Kritiker der Theologie, hat in seiner letzten Zeit seinen christlichen Glauben anscheinend geleugnet. John E. Wilson zeigt, dass Overbeck die Ungläubigkeit als ironisches Spiegelbild des Schicksals der modernen Theologie gemeint hat. Bezeugt wird diese Ansicht von Overbecks Frau, Ida Rothpletz-Overbeck, die im Jahre 1920 Karl Barth mitteilte, dass ihres Mannes Betrachtungsweise ganz aus dem Innersten der Religion geflossen, doch ein objektives Gewand trage, ein Außenseiter-Gewand. Ironie wird auch in früheren Werken Overbecks nachgewiesen. Wichtig für den Nachweis des Glaubens ist die Demonstration einer von Overbeck verschwiegenen Abhängigkeit vom Philosophen F.W.J. Schelling, insbesondere von Schellings Spätphilosophie. Schon Overbecks Grundbegriff des Gegensatzes von Glauben und Wissen ist sehr wahrscheinlich von Schelling. Auch gibt es Vergleiche mit Schelling in den Begriffen von Zeit, Dauer und Urgeschichte. In gewissen Schriften entspricht Overbecks Arbeitsweise der Methode des Klemens von Alexandrien in seiner Schrift Teppiche, wie Overbeck diese Methode in seiner bekannten Schrift über die Anfänge der patristischen Literatur darstellt. Die Arbeit beginnt mit einer detaillierten Untersuchung einer noch unveröffentlichten Vorlesung aus Overbecks Zeit in Jena. Am Schluss stehen die Predigten von Overbeck aus seiner Zeit als Student, hier zum ersten Mal veröffentlicht.

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The eighteen essays in this collection were chosen by Prof. Hanan Eshel (1958–2010) shortly before his untimely death, to serve as a legacy of his rich contributions to Dead Sea Scrolls scholarship, particularly in the integration of archaeological and textual analysis. The Qumran texts that stand at the center of these articles are correlated with archaeological and geographic information and with a variety of textual sources including epigraphic evidence. The book includes essays that have been co-authored with Esther Eshel, Shlomit Kendi-Harel, Zeev Safrai, and John Strugnell.

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This volume contains the papers of the international RefoRC conference on 'Reformed Majorities and Minorities in Early Modern Europe' as it was organized by the Johannes a Lasco Bibliothek, Emden in cooperation with the Faculty of 'Artes Liberales' of the University of Warsaw. The conference took place 10-12 April 2013 in Emden and was part of the research project 'Doctrina et Tolerantia' directed by the Johannes a Lasco Bibliothek. The contributions in this volume deal with the question how the relation between doctrine and toleration was dealt with in territories with a Reformed majority. Did the refugee-experience of the Reformed make them tolerant or militant? How did official policy relate to everyday practice? Were there different opinions on this issue within the Reformed tradition? The answers to these questions give more insights into the diversity of international Calvinism and the way theory was put into practice.

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Harvard has often been referred to as "godless Harvard." This is far from the truth. Fact is that Harvard is and always has been concerned about religion. This volume addresses the reasons for this. The story of religion at Harvard in many ways is the story of religion in the United States. This edition will clarify this relationship. Furthermore, the question of religion is central not only to the religious history of Harvard but to its very corporate structure and institutional evolution. The volume is divided into three parts and deals withthe Formation of Harvard College in 1636 and Evolution of a Republic of Letters in Cambridge ("First Light", Chapters 1-5); Religion in the University, the Foundations of a Learned Ministry and the Development of the Divinity School (The "Augustan Age", Chapters 6-9); and the Contours of Religion and Commitment in an Age of Upheaval and Globalization ("Calm Rising Through Change and Through Storm", Chapters 10-12).The story of the central role played by religion in the development of Harvard is a neglected factor in Harvard's history only touched upon in a most cursory fashion by previous publications. For the first time George H. Williamstells that story as embedded in American culture and subject to intense and continuing academic study throughout the history of the University to this day.Replete with extensive footnotes, this edition will be a treasure to future historians, persons interested in religious history and in the development of theology, at first clearly Reformed and Protestant, later ecumenical and interfaith.

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In June 2011, the first conference of the Reformation Research Consortium (RefoRC) took place at the Institute for Swiss Reform History at the Theological Faculty in Zurich. The title "Myth of the Reformation" encouraged critical perspectives on conventional ideas about the 16th century Reformation. Peter Opitz offers a selection of lectures held there and gathers multifaceted aspects and perspectives on the topic. As a result, Opitz succeeds in refuting at least one myth, namely that the Reformation period was a boring period in which there was not much more to discover than the conventional myths.

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In their long history, Jews encountered political, social, cultural, and religious crises which threatened not only their very existence but Jewish identity as well. Examples for such crises include the Babylonian Exile, the so-called Hellenistic Religious reforms, the first and second Jewish war, the inquisition, and the Shoah, but also the encounter of modernity or socio-economic developments. Political, cultural, and religious crises did not coin Jewish culture, thought, and religion but forced Jews from the very beginnings of Judaism until today to rethink and shape their Jewish identity anew. This volume asks how Jews coped with events that threatened Jewish existence, culture, and religion and how they responded to them. Each crisis was different in nature and evoked hence different developments in Jewish culture, thought, and religion.

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Philo of Alexandria and Flavius Josephus are amongst the most influential ancient writers. In his long scholarly career, Per Bilde (1939–2014) published various essays, studies and articles examining early Judaism and the historical Jesus from the angle of the work of Philo and Josephus. Many of the articles contain in-depth treatment of primary sources, and thus are of great value for scholars to come. The studies in this volume have yet been compiled by Per Bilde himself. They are now edited posthumously with contributions from Steve Mason (Groningen) and Mogens Müller (Copenhagen) responding to Bilde's work.

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In very different ways the writings of the New Testament have shaped cultures until today. The Novum Testamentum Patristicum project will give a full documentation of ancient Christian receptions of the New Testament in late antiquity. This volume focuses on the different mainly narrative receptions of New Testament texts in ancient Christian apocryphal literature. While it has been accepted for a long time that apocryphal writings mainly wanted to fill the gaps of New Testament texts in more or less fantastic ways, the articles in this volume discover a rich and very different variety of re-writings, relectures, and receptions of New Testament texts, motifs and ideas.

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Until recently, most non-biblical manuscripts attested in the Qumran library were regarded as copies of texts that were composed after the books of the Hebrew Bible were written. Students of the Hebrew Bible found the Dead Sea Scrolls therefore mostly of interest for the textual and interpretative histories of these books. The present collection confirms the importance of the Dead Sea Scrolls for both areas, by showing that they have revolutionized our understanding of how the text of the biblical books developed and how they were interpreted. Beyond the textual and interpretative histories, though, many texts attested in the Qumran library illuminate the time in which the later books of the Hebrew Bible were composed and reworked as well as Jewish life and law in the time when the canon of the Hebrew Bible developed. This volume gives important examples as to how the early texts attested in the Dead Sea Scrolls help to better understand individual biblical books and as to how the later texts among them illustrate Jewish life and law when the canon of the Hebrew Bible evolved. In order to find an adequate expertise for the seminar "The Dead Sea Scrolls and the Hebrew Bible", the editors invited both junior and senior specialists in the fields of Hebrew Bible, Second Temple Judaism, Dead Sea Scrolls and Rabbinics to Rome.

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The book investigates omissions in the textual transmission of the Hebrew scriptures. Literary criticism (Literarkritik) commonly assumes that later editors only expanded the older text; omissions would not have taken place. This axiom is implied in analyses and introductions to the methodology. The book investigates the validity of the axiom. After a review of literature, books of methodology, and past research, texts from different parts of the Hebrew Bible are discussed with this aim in view. The investigated texts consist of examples which preserve documented evidence about editorial changes. Passages with variant editions are compared in order to understand omissions as an editorial technique. The comparison of variant witnesses includes, for example, passages where the Greek and Hebrew versions differ and cases where parallel passages differ (e.g., Chronicles in relation to Kings, the Temple Scroll in relation the Pentateuch). Example texts have been taken from the Pentateuch, Samuel, Kings, Ezra-Nehemiah, Esther, Jubilees, etc.The investigation shows that omissions took place in part of the transmission of the Hebrew scriptures. Although omissions were clearly less common than additions, the conclusion challenges the axiom of literary criticism. Rejecting the conventional implementation of the methodology, the book provides a new model for understanding the transmission of the Hebrew scriptures that integrates omissions as a possible editorial technique.

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Bernhard Lang presents the first readable translation of an early Christian novel dating from the time of the Roman empire. The novel creates fascinating scenes of Peter confronting an audacious opponent. This opponent, Simon Magus, pretends to be able to do miracles like Peter, and has already convinced many Christians. In Rome, Peter and Simon compete publicly. Peter is able to do greater miracles than Simon. With this victory, he wins back the congregation to Jesus Christ. But when Peter preaches chastity to married Roman women, he meets with strong opposition - and is crucified.

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This is the first-ever critical edition of the volume Paralipomenon II and represents a major step in the continued publication of the oldest Septuagint text available. For this critical edition of the oldest available Septuagint text, the editor consulted Greek papyri predating the Christian era (3rd/2nd century BC), minuscule scripts from the 16th century AD as well as other Latin, Coptic, Syrian, Ethiopian and Armenic secondary translations. He also included Septuagint quotes stemming from Church authors in both Greek and Latin as well as the printed editions of the Septuagint from the 16th to the 20th century. This critical edition of the Paralipomenon II represents the continuation of the publication of the critical edition of the oldest Septuagint text available. Die Herausgabe der großen kritischen Edition des ältesten erreichbaren Septuaginta-Textes ist Ziel des 1908 gegründeten Septuaginta-Unternehmens der Akademie der Wissenschaften zu Göttingen. Anspruch und Aufgabe einer solchen Edition ist die auf möglichste Vollständigkeit angelegte Erfassung und transmissionsgeschichtliche Auswertung der handschriftlichen Überlieferung, angefangen mit den griechischen vorchristlichen Papyri (3./2. Jh. v.Chr.) bis hin zu den Minuskelhandschriften des 16. Jh. n.Chr., sodann der lateinischen, koptischen, syrischen, äthiopischen und armenischen Tochterübersetzungen, ferner der Septuaginta-Zitate bei den griechischen und lateinischen Kirchenschriftstellern unter Einschluss der sog. Catenenüberlieferung und schließlich aller Druckausgaben der Septuaginta vom 16. bis zum 20. Jh.Robert Hanhart setzt mit der Erstellung der allerersten kritischen Edition des Buches Paralipomenon II die Herausgabe der großen kritischen Edition des ältesten erreichbaren Septuaginta Textes fort.

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For an up-and-coming court musician of the early 18th century, as is also the case with Handel, it would have been obvious to turn to Italy. Contact with a French-influenced court musician would also have recommended a stay in Paris; in the German-speaking area, stays in Dresden, Wolfenbüttel or Vienna would also have been conceivable. A trip to London, on the other hand, was not completely isolated, but unusual enough. It was the aim of last year's Handel Symposium to further narrow down and sharpen these music-specific requirements. The new volume contains all contributions as well as the lecture and, as always, is supplemented by the bibliography on Handel's literature and the communications of the Göttingen Handel Society.

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Images are like texts influenced by their cultural environment. To decode their code and at the same time to liberate it from the guardianship of the text interpretation, the authors of this volume have made the task. They explore the question of the role of images in the reconstruction of women's history in antiquity. The answers range from fundamental interpretations of ancient images from a gender-oriented perspective to the exploration of more specific topics such as the portrayal of nudity or the woman as ruler, mother or priestess. "Images and Gender" is a unique groundbreaking collection of the latest gender research on the subject Iconography of Egypt, Palestine and Israel as well as Greek and Roman antiquity.

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Since the end of the Cold War, the collapse of the Soviet Union and the dissolution of Yugoslavia, the Mediterranean and Black Sea regions have been faced with multiple upheavals of interethnic violence, bloody secessions and ethnic cleansing. Up to the present, both regions are confronted with unresolved border, minority and security issues, matters of recognition, protracted traumata and claims for justice. After the fall of the iron curtain, simmering ethnic tensions turned into hot wars that created new states, new power-political hierarchies and a heritage of violence. Reaching back to the early 1990s, several international and national transitional justice measures have been applied to face these heritages and lay the foundations for a common future. For the former Yugoslavia, they range from broad criminal trials to a series of restorative justice mechanisms

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Wilhelm Dilthey begründete schon 1894 eine humanistische Psychologie, in welcher der Mensch nicht nur objektiv, sondern zugleich subjektiv aufgefasst wird. Im Zentrum seiner Lebensphilosophie steht nicht länger das isolierte Individuum, sondern die Person inmitten ihrer Kultur und ihrer Gesellschaft. In diesem Band der Reihe »Philosophie und Psychologie im Dialog« beziehen sich Mark Galliker und Hans-Ulrich Lessing aus psychologischer bzw. philosophischer Perspektive auf Diltheys »Ideen über eine beschreibende und zergliedernde Psychologie«. Die Autoren suchen nach einem Ansatz zu einer »Psychologie des Lebens«, die den Menschen aus seinem Lebenszusammenhang heraus versteht, anstatt ihn wie die experimentelle Psychologie mit ihren lebensfremden Konstruktionen und Manipulationen zu instrumentalisieren. In den einzelnen Beiträgen und dem darauffolgenden Dialog geht es um Fragen wie: Worin besteht die Architektur der geisteswissenschaftlichen Psychologie des Lebens? Welchen Stellenwert haben Kultur und Gesellschaft in dieser Lebenspsychologie? Was vermag Hermeneutik zur Methodologie der Psychologie beizutragen? Wohin führen die Lebensphilosophie und Lebenspsychologie? In den Irrationalismus oder zu einer aussichtsreichen psychotherapeutischen Praxis?

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Geld regiert die Welt? Auf jeden Fall ist Geld ein soziales Medium, das das Wirtschaftssystem einer Gesellschaft mit dem psychischen System ihrer Mitglieder verbindet. Auf diese Weise entstehen Sozialcharaktere, die eine Gesellschaft und ihre verschiedenen Organisationen reproduzieren. Diese Sozialcharaktere begegnen einem auch in Therapie und Beratung. Rolf Haubl bettet seine langjährigen Erfahrungen als Analytiker, Supervisor und Berater in unterschiedliche Diskurse zu monetärer Kompetenz ein und reichert sie mit eigenen Daten aus qualitativen und quantitativen empirischen Untersuchungen an sowie mit Erlebnissen mit geldzentrierten Selbsterfahrungsgruppen ("Mein persönlicher Umgang mit Geld") und Einzelcoachings. Beratende erhalten so Anregungen, wie sie das Thema Geld in ihrer praktischen Arbeit fallspezifisch reflektieren und welche Konzepte sie dafür nutzen können.

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Kommunikation bedeutet in Verbindung treten, etwas zusammenfÃ"hren, etwas Neues entstehen lassen. Was sich zunächst einfach anhört, ist oftmals mit Herausforderungen und Hindernissen belegt, die im Thema selbst, in Organisationsstrukturen und -kulturen, in Beziehungsschwierigkeiten, aber auch in der eigenen Person grÃ"nden. Wie teile ich dem Patienten, der Patientin eine Diagnose mit, wenn mir selbst die Worte dazu fehlen? Worauf kommt es an, damit unterschiedliche Berufsgruppen mit möglichst wenig Missverständnissen miteinander kommunizieren können? Was macht Kommunikation anschlussfähig, authentisch, wesentlich und gelungen? Dieses "Leidfaden"-Heft beleuchtet innere und äuÃ

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Regardless of whether therapists are believers or feel a spiritual need themselves, they must be able to deal with the corresponding proportions of their clients. If a person thinks something is real, then the consequences of it are real for him or her. In conversation, religious psychologist Michael Utsch and experience-oriented consciousness researcher Georg Milzner - psychologists and therapists are both - advocate that therapists be open to spiritual world constructions. But they also urge to clarify what follows from spiritual constructions, because they can be both disadvantageous and supportive in coping with crises and disturbances. For many clients, the assumption that their life story or their suffering and suffering could have a higher meaning helps them to cope with personal crises and strokes of fate. Others may shy away from their everyday responsibility with reference to a God who already does everything, so a spiritual worldview can stand in the way of solving problems. For a good path for patients, the positive and negative of religious world constructions in therapy should be addressed.

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Organization Supervision refers to organizational interactions and even at times part of it. What are the current importance of these interactions in the workplace - both as part of addressee related work as organizational coordination in the field - shows Angela Gotthardt Lawrence based on classifications and research of modern sociology of work.

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"Home" triggers memories and intense feelings - an association generator, today also a political concept of struggle: The text analyzes personal and collective images of "Heimat": The sociological view from the outside poses the question of the function of Heimat for individual and national identity formation. Their often unconscious prerequisites - according to Gross' thesis - lie primarily in the psychodynamics and genesis of "home feelings" in the area of ​​tension between a given origin and self-chosen places of longing for arrival, between idealization of a lost paradise and utopian transfiguration of the longing places, between collective psychology and individual biography. More and more people are longing for belonging today, but in contrast to the exclusive, rigid images of home, they are trying to think of their plural in terms of home: to be safe, to be at home, with oneself, in relationships, at work ...

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Der Umgang mit Glaubensfragen, Spiritualität und Religion in der Psychotherapie ist seit einiger Zeit in der Diskussion. DÃ"rfen spirituell-religiöse SehnsÃ"chte der Patientinnen in der Richtlinien-Psychotherapie zur Sprache kommen? Wie können sie hilfreich einbezogen werden? Patientinnen der Psychotherapeutin und Daseinsanalytikerin Gisela Ana Cöppicus Lichtsteiner haben dramatische spirituell-religiöse Erfahrungen im Rahmen von therapeutischen Imaginationen gemacht, obwohl sie weder christlich noch spirituell-esoterisch orientiert sind. Sie erlebten Heilung auch dort, wo die Hoffnung fast aufgegeben war. Im Zentrum dieses praxisorientierten und theoretisch fundierten Fachbuchs stehen fÃ"nf ausfÃ"hrliche Fallgeschichten, die zeigen, wie religiös-spirituelle Fragen, Anliegen und SehnsÃ"chte, oft aus existentiellen Notsituationen heraus, hilfreich ins gemeinsame therapeutische Blickfeld geraten und heilende Wirkung entfalten können. Jede Fallgeschichte wird durch einen theoretischen Exkurs ergänzt.

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Fußball ist heute ein Milliardengeschäft: hochprofessionell, extrem kommerzialisiert und weltweit populär. Bis Anfang der 1990er Jahre steckte er jedoch in einer Krise: rückläufige Zuschauerzahlen, marode Stadien, verschuldete Vereine. Wie war es möglich, dass es in Deutschland und England um 1990 fast zeitgleich zu einer radikalen Neuausrichtung des Spiels unter den Vorzeichen von Vermarktlichung und Globalisierung kam? Hannah Jonas untersucht die Geschichte des Fußballs und bettet sie in den zeitgeschichtlichen Kontext von Konsum, Medien, Globalisierung und politisch-kulturellen Trends ein.

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Retrospectively, the Prague Spring appears to have been a coherent but unsuccessful experiment in finding a synthesis of Western democracy and socialism. However, this perspective ignores that different groups and individuals participated in these developments and shaped the Prague Spring in Czechoslovakia with their completely varying professional, generational, national, and gender-specific experiences. What appears retrospectively as a goal-oriented reform movement or as an 'interrupted revolution' looked in the eyes of the protagonists rather like the situation in a laboratory, where they worked on new syntheses with uncertain results. The volume focuses on the protagonists' ideas of politics, society, and their reform plans. Of particular interest is the question which new thoughts about the interrelation of politics, science, economics, and arts were developed in Czechoslovakia.

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Das Buch stellt die erste wissenschaftliche Monografie ëber den Holocaust in Norwegen dar. Es zeichnet die Entwicklung der antijëdischen Politik, die Verfolgung und Ausrottung der Juden in Norwegen vom Anfang der deutschen Besatzung bis zum Kriegsende nach.Nach dem Einmarsch deutscher Truppen in Norwegen im April 1940, der Ernennung des Reichskommissars Josef Terboyen und der "Nationalen Vereinigung" unter Parteichef Vidkun Quisling zur einzigen legalen Partei, fëhrten die Besatzer nach anfänglichem Zögern eine gezielte antijëdische Gesetzgebung ein. Im Januar 1942 wurden systematisch Juden registriert. Im ganzen Land wurden sie anschließend terrorisiert und von lokalen Gestapo-Gruppierungen und norwegischen Nazi-Organisationen verfolgt. Einzelne Juden wurden verhaftet und später deportiert. Systematisch vom Rest der Bevölkerung wurden sie jedoch nicht getrennt, auch der "Davidstern" wurde nicht eingefëhrt.Im Februar 1942 fëhrte Vidkun Quisling nach seiner Ernennung zum Fëhrer einer sogenannten "Nationalregierung" das Judenverbot von 1814 wieder ein. Im Herbst 1942 wurden sowohl die Besatzer als auch die Kollaborateure zunehmend ungeduldig in Bezug auf die "Judenfrage". Wie sie daher in der Folge agierten, unterschied sich jedoch vom Vorgehen der Nationalsozialisten im Rest Westeuropas. Warum war das so? Und wie haben die Täter - Deutsche und Norweger - zusammengearbeitet, um ihr Ziel zu erreichen? Diese und weitere Fragen beantwortet der Autor und gibt dabei gleichzeitig auch den Opfern eine Stimme.

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Die Idee der europäischen Einheit hat im protestantischen Denken keine lange Tradition. Über Jahrhunderte war der Protestantismus aufs engste mit der Staats- und Nationenwerdung in Europa verbunden gewesen, weshalb er lange Zeit für europäische Vielfalt und Disparatheit, nicht aber für eine wie auch immer geartete Einheit stand. Erst ab Ende der 1930er Jahre ist das Entstehen eines protestantischen Europadiskurses zu beobachten und zwar innerhalb der internationalen ökumenischen Bewegung. Dort, wo die Einheit der Kirchen über die nationalen Grenzen hinweg angestrebt wurde, ließ der drohende Krieg zwischen eben jenen Nationen ein europäisches Bewusstsein entstehen, und führende Vertreter der Ökumene begannen, sich in die allgemeine Diskussion über die Zukunft Europas einzuschalten. Von zentraler Bedeutung war dabei der niederländische Theologe Willem Adolph Visser t Hooft, der den ökumenischen Protestantismus im 20. Jahrhundert wie kein Zweiter prägte. In der vorliegenden Studie untersucht Jan Schubert, wie sich seine Wahrnehmung Europas als einer politischen, kulturellen und gesellschaftlichen Einheit von den 1920er bis zu den 1960er Jahren entwickelte. Dabei vollzieht die Studie nach, welche Personen, Gruppierungen sowie welche geistigen, ideellen und theologischen Strömungen ihn bei seiner Meinungsbildung bezüglich Europa beeinflusst haben. Auf diese Weise eröffnet sie einen exemplarischen Einblick in die Entstehungsphase des protestantischen Europadiskurses, der in der historischen Forschung bislang weitgehend vernachlässigt wurde.

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This is Kenneth H Marcus' "The Politics of Power: Elites of an Early Modern State in Germany".

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