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MAAKT HET VERSCHIL ALS JE DE BIJBEL MET EEN 'BEPERKING' LEEST OF NIET? Door ‘beperking’ te thematiseren kunnen de stemmen van mensen met een beperking gehoord worden. Wat betekent dit voor contextueel bewuste Bijbelinterpreta-tie? Hoe wijzen de stemmen van mensen die blind, doof, autistisch of anderszins ‘beperkt’ zijn op eenzijdigheden in traditionele exegese en welke perspectieven maken zij mogelijk? Wat voor aannames ov er ‘beperking’ spelen een rol in Westerse Bijbelinterpretatie en theologie en zijn die wel terecht? NIEUWE INZICHTEN EN NEDERLANDSE PER-SPECTIEVEN Prof. Louise Lawrence is één van de voortrekkers op het gebied van Bijbelintepretatie die de context van beper-king serieus neemt. Ze ziet beperkte perspectieven als verrijking voor Bijbelinterpretatie - en als een uitdaging voor bestaande, traditionele exegese. Dit zal in haar lezing centraal staan met voorbeelden uit de praktijk. Vanuit Nederlands perspectief zullen mensen met pastorale en persoonlijke ervaring op de lezing van prof. Lawrence reageren.
BMGN - Low Countries Historical Review, 1994
2005
In the 1950'sand 1960's, the Roman Catholic priest Han Fortmann (1912-1970) was the first to teach such not uncontroversial topics as the psychology and anthropology of religion at the Catholic University, at Nijmegen. However, through his newspaper articles and his radio broadcasts, his influence reached far beyond Academia. Articulating his own views and doubts on contemporary (Dutch) Catholicism, he became a popular figure, an icon almost of critical Catholicism. As this essay shows, both in his major study, Als Ziende de Onzienlijke (1964-1968) and in subsequent publications, he felt increasingly disenchanted with the cultural and moral-religious vitality of the western world. Consequently, he stressed the need for an exploration of and a dialogue with eastern religions, mainly Hinduism and Buddhism, to regenerate the life and culture of western man, to show him the way from the 'I' to the 'not-I'. His own research seems to have led him to accept that man...
2016
What counts as sociology of religion? The burden of a rich past In 1960, the Dutch journal of the Catholic Social-Ecclesial Institute (Kaski) Sociaal Kompas became Social Compass. This shift rounded off a period now considered as the heyday of Dutch sociology of religion. Ironically, in those years, Catholic sociologists in particular contested the legitimacy of taking religion as an object of sociological study. Each period in the history of sociology of religion appears to present a different face of it due to the interplay between the political field, the religious field, and the academic field, while the self-identification of its practitioners as sociologists of religion is far from self-evident. After 1980, further secularization resulted in a subsequent decline of chairs in sociology of religion. As direct, competitive government funding of academic research gained traction, the social-scientific study of religion continues to be funded. In so far as politicians and religious...
2007
BMGN - Low Countries Historical Review, 1996
Jurnal Rekayasa Teknik Sipil dan Lingkungan - CENTECH
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