DOCSLIB.ORG

Front Matter Without Scan

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Front Matter Without Scan THE BEGINNINGS OF CHRISTIAN LITERATURE BY ROBYN FAITH WALSH A.B., WHEATON COLLEGE, 2002 M.DIV. HARVARD DIVINITY SCHOOL, 2005 A DISSERTATION SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE PROGRAM IN RELIGIOUS STUDIES AT BROWN UNIVERISTY. PROVIDENCE, RHODE ISLAND MAY 2014 ©Copyright 2014 by Robyn Faith Walsh ii This dissertation by Robyn Faith Walsh is accepted in its present form by the Department of Religious Studies as satisfying the dissertation requirements for the degree of Doctor of Philosophy. Recommended to the Graduate School Date__________ __________________________________________________ Dr. Stanley K. Stowers, Advisor Date__________ __________________________________________________ Dr. Ross S. Kraemer, Advisor Date__________ __________________________________________________ Dr. David Konstan, Advisor Recommended to the Graduate School Date__________ __________________________________________________ Dean Peter Weber, Dean of the Graduate School iii Curriculum Vitae Robyn Faith Walsh was born in the early morning hours of June 26th, 1980 in a sweltering Melrose, Massachusetts. An only child, she spent the early years of her life reenacting scenes from old Hollywood musicals, collecting natural ‘curiosities’ from the surrounding woods and believing that she was a cat who lived under the dining room table. Her thorough commitment to role playing and cataloging augured a future as a researcher and academic. Growing up outside of Boston, she attended private Catholic schools where she was regularly told her failure to comprehend theology and her entrepreneurial exchange of school supplies made her a “bad Christian.” In high school, she enrolled in an independent study curriculum and took courses in ancient Greek philosophy. She went on to enroll at Wheaton College in Norton, Massachusetts, where she majored in Ancient Studies (Classics and Religious Studies) and minored in Africana Studies. She was inducted into the Phi Beta Kappa society in her junior year. She graduated summa cum laude and was class valedictorian. After graduating Wheaton, Robyn attended Harvard Divinity School where she studied early Christianity and Roman archaeology and obtained a Masters in Divinity. She then began her Ph.D. work at Brown University in early Christianity, eventually moving into the Religions of the Ancient Mediterranean program with a concentration in early Christianity, ancient Judaism and Roman archaeology. In the spring of 2012, Robyn served as a lecturer at the College of the Holy Cross in Worcester, Massachusetts. From 2012-2014 she returned to Wheaton College as a visiting instructor. Beginning in the fall of 2014, she will begin a tenure-track position in New Testament and Early Christianity at the University of Miami. iv Acknowledgements It is difficult to convey the extent of my gratitude to the people have who supported me throughout the process of completing my degree, and this dissertation in particular. In many respects, the last few years have been tremendously challenging and the kindness and encouragement of my friends, family and colleagues has been extremely moving and means a great deal to me. First and foremost a warm thank you to Stan Stowers for his many kindnesses and (seemingly limitless) patience. I greatly admire his clarity and judgment, and I appreciate the guidance he has given me over the years more than I can say. He is a brilliant scholar but, more importantly, he is incredibly intellectually generous and unfailingly supportive of his graduate students and colleagues. I owe him much. I may have never told her this, but Ross Kraemer is the reason I pursued a career in the field. I read her work for the first time in college and I was hooked. To find myself at Brown working with her a few years later was surreal. Her questions and insights continue to challenge me more than any mentor I have had, and the care and concern she has for her students is something that I can only hope to emulate. More than anyone else at Brown, David Konstan has become as dear to me as any friend and I consider him family. Both personally and professionally, I have never known someone more selfless, open and, most of all, equipped to handle a crisis. His “Q tips” for this dissertation were invaluable. He continues to be a great source of wisdom and inspiration. Nancy Evans and Jonathan Brumberg-Kraus took me under their wing over fifteen years ago and to this day they are my most trusted colleagues and, I am fortunate to say, close friends. Their good humor and enthusiasm helped sustain me through the last year in particular. I attribute much of this project to their advice, guidance and encouragement. There are a number of other mentors who have contributed to my development over the years, and for whom I hold a great deal of esteem. I am especially grateful to Nicola Denzey Lewis, Helmut Koester, François Bovon, Laura Hess, Pura Nieto Hernández and Susan Harvey. During the course of my research, I consulted many colleagues and appreciate their time and insights. A special thank you to Bill Arnal, Russell McCutcheon, Merrill Miller, David Frankfurter, Ron Cameron and Sarah Rollens. I would also like to thank my doctoral colleagues and dear friends at both Brown and Harvard, particularly Jennifer Eyl, David Berger, Robin McGill, Cavan Concannon and Emily Schmidt who suffered through many conversations about this material. I would also like to acknowledge John Robichaux for his support and companionship in the earlier stages of my graduate career. v To my friends, Nick Doolittle, Ashley Taylor Doolittle, Nancy Wagner, R.C. Hammond, Amaren Colosi, Bridgit Murphy, Michael Bellafatto and Heather Wilson, thank you for being unconditional sources of love and strength. Also thank you to my godchildren, Jessica Mack, Claire Wagner and Mateo Doolittle. I was fortunate to be hired as an instructor at The College of the Holy Cross and Wheaton College as I worked on this dissertation. I received invaluable training at these institutions and had a number of wonderful colleagues. My students also drove me continually to sharpen my thinking in ways that have helped me improve as a teacher and writer. I am especially grateful to Meagan Gagnon, Jonathan Gerkin, Matthew Guruge, Nicholas Ricciardi, Dan Lautenschlager, Arden Haselmann, Kaela Feit, Brian Jencunas and Emily Sampson. Finally, I scarcely know how to begin to thank my parents, Thomas and Kathleen Walsh, for their love, encouragement, patience and perseverance. They have been unwaveringly selfless and devoted to supporting my ambitions over the years. If there is anything I ever need or any help that they can give me, they are always there at a moment’s notice. I admire them more than anyone and I love them very much. And, while she can’t read this, I nonetheless want to thank my long-suffering dog, Sarah. She has endured many years of patiently (and not so patiently) waiting for me to finish one thing or another and reminds me not to take myself too seriously. Lastly, I would like to dedicate this work to the memory of François Bovon and my former student, Paige Hicks, whom I think of everyday and who remind me of why it all matters. ! ! vi Abstract This dissertation offers a reevaluation of the Synoptic gospels (Matthew, Mark and Luke) and a hypothetical document thought to be common to Matthew and Luke, known as Q (Quelle). Scholars have often imagined the social environment for these texts to be a communal in some measure, with authors writing narratives about Jesus that mirror the social and theological interests of their communities or “churches.” I challenge that this approach stems from the mistaken premise that the cohesive and widespread social movement painted by the gospel writers was a historical reality. I demonstrate that accepting early Christianity’s own myth of origins has resulted in an extremely idiosyncratic approach to early Christian sources when compared with allied studies of ancient literature. By contrast, I establish that ancient Mediterranean authors tended to write within a competitive field of elite cultural producers, creating narratives that more or less conformed to established genres. Rather than attempt to read the gospels and Q under the related assumptions that they reveal cohesive communities and preserve strands of authentic material about Jesus, I situate them more coherently within a wider field of Greco-Roman literature as an example of “subversive biography,” in which a marginal figure is forced to succeed through the use of his wits and wonderworking skills. This study also demonstrates the extent to which Romanticism continues to exact a strong influence on the field of early Christian Studies. I argue that the gospels and Q have been analyzed in twentieth and twenty-first century thought with an uncritical German Romantic communitarian framework that has imposed anachronistic, Romantic ideas of an implicit Volk (people, nation) or inspirational Geist (spirit) onto the text. This is a critique of current scholarship that has application not only in Christian thought, but also other religious traditions and texts studied within the academy.! ! ! ! ! ! ! vii ! ! ! Table of Contents ! Chapter One: The Myth of Christian Origins …………………………………. 1-51 Chapter Two: The Romantic “Big Bang” ………………………………… 52-89 Chapter Three: Authorship in Antiquity ………………………………… 90-135 Chapter Four: The Gospels as Subversive Biography ………………………… 136-172 Chapter Five: Redescribing Q …………………………………………………... 173-216 Bibliography ……………………………………………………………………. 217-246 ! ! ! ! ! ! ! ! ! viii CHAPTER 1 THE MYTH OF CHRISTIAN ORIGINS When Thomas Jefferson took up a razor in order to piece together his Life and Morals of Jesus of Nazareth his goal was to strip away, quite literally, the vestiges of ancient philosophy and so-called gnosticism that had convoluted the work of the “simple evangelists.” In a letter to John Adams he boasted that the “primitive simplicity” of early Christianity was as plain as “diamonds in a dunghill.” Pasting together strategic passages from the canonical gospels, he imagined himself liberating the text from the “logos and demiurges, aeons and daemons” of Christian Platonists.
Load more

Recommended publications
  • A Philosophical Audacity
    A Philosophical Audacity Barth’s Notion of Experience Between Neo-Kantianism and Nietzsche1 Anthony Feneuil [email protected] This is the peer reviewed version of the following article: “A Philosophical Audacity: Barth’s Notion of Experience Between Neo-Kantianism and Nietzsche“, which has been published in final form at http://onlinelibrary.wiley.com/doi/10.1111/ijst.12077/full. This article may be used for non-commercial purposes in accordance With Wiley Terms and Conditions for self-archiving Abstract: This article addresses Barth’s dialectical notion of experience in the 1920s. I argue that the theoretical problem raised by recent studies on Barth’s notion of experience after his break with liberalism (i.e., the apparent inconsistency between Barth’s move towards an increasingly neo-Kantian understanding of experience and his emphasis on the existential and psychological dimensions of experience) can be solved by the hypothesis of a Nietzschean influence on Barth's epistemology in the 1920s. I defend not only the historical plausibility but also the conceptual fecundity of such a hypothesis, which casts a new light on Barth’s relation to philosophy and the notion of experience, and lays the basis for a consistent Barthian theology of experience. *** Theology is not a discreet slice of knowledge you could simply add to one philosophy or other. It exists nowhere but through philosophy, and that is why Barth’s theological innovation cannot manifest itself apart from philosophical innovation. Barth is not a philosopher, and he does not explicitly develop his concepts in a philosophical way. But Barth repeatedly claims we cannot grant theology an extraordinary status among human discourses.
    [Show full text]
  • Is There a Judeo-Christian Tradition?
    Is there a Judeo-Christian Tradition? Perspectives on Jewish Texts and Contexts Edited by Vivian Liska Editorial Board Robert Alter, Steven E. Aschheim, Richard I. Cohen, Mark H. Gelber, Moshe Halbertal, Geoffrey Hartman, Moshe Idel, Samuel Moyn, Ada Rapoport-Albert, Alvin Rosenfeld, David Ruderman, Bernd Witte Volume 4 Is there a Judeo-Christian Tradition? A European Perspective Edited by Emmanuel Nathan Anya Topolski Volume inspired by the international workshop “Is there a Judeo-Christian tradition?” as part of the UCSIA/IJS Chair for Jewish-Christian Relations, organized by the Institute of Jewish Studies of the University of Antwerp and the University Centre Saint Ignatius Antwerp (UCSIA). An electronic version of this book is freely available, thanks to the support of libra- ries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative can be found at www.knowledgeunlatched.org This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 License. For details go to http://creativecommons.org/licenses/by-nc-nd/4.0/. ISBN 978-3-11-041647-3 e-ISBN (PDF) 978-3-11-041659-6 e-ISBN (EPUB) 978-3-11-041667-1 ISSN 2199-6962 Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. Bibliographic information published by the Deutsche Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliografie; detailed
    [Show full text]
  • A Dialogical Approach from an African
    SOME ASPECTS OF CHRISTOLOGY: A DIALOGICAL APPROACH FROM AN AFRICAN PERSPECTIVE WITH SPECIAL REFERENCE TO THE THEOLOGY OF OTTO WEBER by Rev.Peter K. C. arap Bisem B.D. Dip.Th. A THESIS SUBMITTED FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN THE FACULTY OF DIVINITY, UNIVERSITY OF GLASGOW. April, 1991 Peter K.C. arap Bisem. ProQuest Number: 13833802 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 13833802 Published by ProQuest LLC(2019). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 T1I2- GLASGOW UNIVERSITY fl ^LIBRARY CONTENTS Page Title Quotation i Dedication ii Acknowledgements iii - v Copyright vi Summary vii-viii Abbreviations ix Part One: The Context and Intention of Otto Weber’s Theology Introduction 1- 3 CHAPTER One- Otto Weber's Theological Milieu 4-64 - background - Nineteeth Century theology on the crossroads - reckoning with National socialism - revelation and the question of Existential interpretation Chapter Two - Biographical Sketch on Otto Weber 65-70 Chapter Three - Otto Weber's background Anthropol|[y: 7 1 -
    [Show full text]
  • Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis
    University of South Florida Scholar Commons Graduate Theses and Dissertations Graduate School April 2021 Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis William A. B. Parkhurst University of South Florida Follow this and additional works at: https://scholarcommons.usf.edu/etd Part of the Philosophy Commons Scholar Commons Citation Parkhurst, William A. B., "Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis" (2021). Graduate Theses and Dissertations. https://scholarcommons.usf.edu/etd/8839 This Dissertation is brought to you for free and open access by the Graduate School at Scholar Commons. It has been accepted for inclusion in Graduate Theses and Dissertations by an authorized administrator of Scholar Commons. For more information, please contact [email protected]. Nietzsche and Eternal Recurrence: Methods, Archives, History, and Genesis by William A. B. Parkhurst A dissertation submitted in partial fulfillment of the requirement for the Doctor of Philosophy in Philosophy Department of Philosophy College of Arts and Sciences University of South Florida Major Professor: Joshua Rayman, Ph.D. Lee Braver, Ph.D. Vanessa Lemm, Ph.D. Alex Levine, Ph.D. Date of Approval: February 16th, 2021 Keywords: Fredrich Nietzsche, Eternal Recurrence, History of Philosophy, Continental Philosophy Copyright © 2021, William A. B. Parkhurst Dedication I dedicate this dissertation to my mother, Carol Hyatt Parkhurst (RIP), who always believed in my education even when I did not. I am also deeply grateful for the support of my father, Peter Parkhurst, whose support in varying avenues of life was unwavering. I am also deeply grateful to April Dawn Smith. It was only with her help wandering around library basements that I first found genetic forms of diplomatic transcription.
    [Show full text]
  • 3. Die Kirche Und Das Liebe Vieh
    Die Kirche und das „liebe Vieh“ Im christlichen Glauben geht es auch um die Tiere, nicht nur um den Menschen Hans-Eberhard Dietrich, Pfarrer, 2017 1. Hinführung Wer in Theologie oder Kirche das Verhältnis des Menschen zu den Tieren thematisiert, ruft unter Umständen „kopfschüttelndes Unverständnis“ 1 hervor oder setzt sich dem Vorwurf aus, einem Modetrend nachzurennen. Tiere stünden nicht im Zentrum der frohen Botschaft. Das Thema sei der Kirche von außen aufgedrängt. Im Zuge der Umweltproblematik seien eben auch die Tiere in den Blick geraten, die aber für den Glauben allenfalls marginal seien, wie ja auch die ganze Tradition bezeugt. Insofern werden nicht alle in der Kirche der These zustim- men, dass der christliche Glaube nicht nur den Menschen, sondern auch Natur und Tiere ein- schließen muss. Traditionell geht es in der Kirche und ihrer Verkündigung um Gott und den Menschen und wie der Mensch zu seinem Heil gelangt. Auf diesem Weg dorthin wird auch das Verhalten zum Mitmenschen und zur Gesellschaft thematisiert. Die Tiere sind allenfalls ein Teil der Erde, die sich der Mensch Untertan machen soll. Die Menschen empfanden den Abstand zu den Tieren als unendlich groß, vielleicht auch deshalb, weil Gott Mensch geworden war und nicht Tier und damit die Menschen besonders auszeichnen wollte. Das Verhältnis zur Natur war ethisch indifferent. Mit dem Glauben hatte es nichts zu tun. Diese anthropozentrische Sicht der Welt und des Glaubens war nahezu 2000 Jahre lang „herr- schende Meinung“. Klassisch formulierte es Kant: Der Mensch hat nur sich selbst und den Mitmenschen, nicht aber der Natur oder den Tieren gegenüber eine Verantwortung.
    [Show full text]
  • Friedrich Nietzsche / Franz Und Ida Overbeck: Briefwechsel
    Friedrich Nietzsche / Franz und Ida Overbeck: Briefwechsel Bearbeitet von Katrin Meyer, Barbara von Reibnitz, Barbara von Reibnitz 1. Auflage 1999. Buch. xxxii, 535 S. Hardcover ISBN 978 3 476 01617 1 Format (B x L): 14 x 21,6 cm Gewicht: 801 g Weitere Fachgebiete > Literatur, Sprache > Deutsche Literatur Zu Inhaltsverzeichnis schnell und portofrei erhältlich bei Die Online-Fachbuchhandlung beck-shop.de ist spezialisiert auf Fachbücher, insbesondere Recht, Steuern und Wirtschaft. Im Sortiment finden Sie alle Medien (Bücher, Zeitschriften, CDs, eBooks, etc.) aller Verlage. Ergänzt wird das Programm durch Services wie Neuerscheinungsdienst oder Zusammenstellungen von Büchern zu Sonderpreisen. Der Shop führt mehr als 8 Millionen Produkte. Friedrich Nietzsche / Franz und Ida Overbeck Briefwechsel Am 19. April 1869 kommt Friedrich Nietzsche als Professor für griechische Sprache und Literatur aus Leipzig nach Basel. Er wohnt am Schützengraben 45 (heute 47), am äusseren, zum Elsass hin gelegenen Stadtrand von Basel. Etwa ein Jahr später wird Franz 5 Overbeck als Professor für Neues Testament und Kirchengeschichte von Jena nach Basel berufen. Er zieht ins gleiche Haus wie Nietzsche und wird dessen Wohnungsnachbar. Nietzsche ist damals fünfund- zwanzig, Overbeck ist zweiunddreissig Jahre alt. Der erste überlieferte Brief Nietzsches an Overbeck stammt aus dem 10 Jahre 1871. Nietzsche hat sich aus gesundheitlichen Gründen vorzei- tig vom Wintersemester beurlauben lassen und hält sich mit seiner Schwester, Elisabeth Nietzsche, bis Anfang April in Lugano auf. Dort arbeitet er an der Abhandlung »Ursprung und Ziel der Tragödie«, die er im Sommer 1871 zur »Geburt der Tragödie aus dem Geiste der 15 Musik« umarbeiten wird. Overbeck verbringt die Semesterferien bei seiner Familie in Dres- den.
    [Show full text]
  • "Messianic Secret" in Marks Gospel: an Historical Survey
    THE "MESSIANIC SECRET" IN MARKS GOSPEL: AN HISTORICAL SURVEY by BRIAN GEORGEPOWLEY A thesis submitted for the degree of Doctor of Philosophy in the Faculty of Divinity of the University of Glasgow March, 1979- TO MY FATHER AND IN MEMORYOF MY MOTHER -1- COIITENTS Paýýe CONTENTS I PREFACE 3 4 ABBREVIATIONS INTRODUCTION 5 THE SECRETIDENTITY OF JESUS Ih MAWS GOSPEL 11 Mark's Introduction 12 The Authority of Jesus: Exorcisms and Debates 14 Parables 18 Miracles 20 The Blindness of the Disciples 23 26 Messiahship and Discipleshi. p Challenge to Jerusalem 34 The Passion and Resurrection 36 Conclusion 39 WREDEAND THE END OF LIBERALISM (1901-1914) 41 The Theological Climate at the Turn of the Century 42 The State of the'Leben-Jesu-Forschuna 46 Wredeand Schweitzer' 50 Reactions on the Continent 65 Reactions in Britain 70 Conclusion 76 III. THEECLIPSE OF THEHISTORICAL JESUS (BETWEEN THE WARS) 80 The Theology of Crisis and Form Criticism 81 The Debate with Bultmann 89 H.J. Ebeling 100 -2- Page Work in Britain 103 R. H. Lightfoot and the Apologetic Theory 115 Conclusion 123 IV. TOWARDSTHE THEOLOGYOF THE "MESSIANIC SECRET" (THE POST-WARPERIOD) 126 The Central Tradition'in Britain 127 The "Pauline" Interpretation 143 E. Sj8berg and the Son of Man 147 The New Quest of the Historical Jesus and Early Redaction Criticism 152 T. A. Burkill,. G. Minette de Tillesse and Others 168 Recent British Work 186 Some American Contributions 2o6 Recent Work on the Continent 218 Conclusion 225 CONCLUSIONS 227 BIBLIOGRAPHY 233 a PREFACE I began this thesis during William Barclay's tenure of the Chair I living in of Divinity and Biblical Criticism.
    [Show full text]
  • “But Turin!” Nietzsche's Discovery of the City
    Jörg H. Gleiter, “But Turin!” Nietzsche’s Discovery of the City “But Turin!” Nietzsche’s Discovery of the City In April 1888, in a tempestuous finale after arriving in Turin,1 Friedrich Nietzsche told his friend Franz Overbeck that this was the first city that was more “a paradise for the feet”2 than for the eyes. In Turin, one could “walk through high archways for half hours in one breath.”3 It appears that Turin fulfilled hopes that Nietzsche had once harbored a good twenty years earlier. At the time, in early 1869, after completing his studies, he and his “most faithful and understanding” friend, Erwin Rohde, had planned an extended stay in Paris. Like “a couple of philosophical flaneurs,” they wanted “to walk with serious eyes and smiling lips through the stream of Paris.”4 Nietzsche’s appointment as professor at the Paedagogium in Basel put an end to these plans. Now, 1 Jörg H. Gleiter, “But Turin!” Nietzsche’s Discovery of the City in 1888, the city of Turin, whose boulevards, rectangular grid, passages, Whereas Nietzsche, as the hermit of Sils-Maria – as Thomas Mann archways, and classical buildings constituted a number of similarities called him –, had found his philosophical inspirations, like Plato, with Paris, was all the more so “a discovery of the first importance.”5 walking in open nature, now in Turin he seemed to have suddenly Turin was the first place “in which I am possible!”,6 Nietzsche wrote in switched to the side of Plato’s teacher, Socrates. In contrast to Plato, a letter to Heinrich Köselitz.
    [Show full text]
  • Legitimacy and The
    “National Ascendency and Intellectual Degeneracy: Nietzsche’s and Overbeck’s Cultural Criticisms of Modern Germany” Warren Hynson Boston University Syracuse University Graduate History Conference “Articulations of Power” March 25, 2011 In January 1871 Germany secured its national unification with victory over France in the Franco-Prussian War. Many Germans viewed the outcome of the war as evidence of not only their military superiority, but also their cultural supremacy. Scholars, politicians, and newspaper columnists popularized ideas of German primacy, which reinforced an increasingly pervasive spirit of optimism and patriotism. Germans interpreted their success as evidence of their national destiny. Such confidence, however, was not unanimous. In 1873 two professors from the University of Basel expressed their contempt for the German cultural status quo from the city on the Rhine that German historian Heinrich von Treitschke once referred to as the “sulking corner of Europe.” 1 The purpose of this paper concerns those two allegedly petulant professors: Friedrich Nietzsche, Chair of Greek Languages and Literature, and Franz Overbeck, Chair of New Testament Theology and Church History, and their respective works David Strauss, the Confessor and the Writer and The Christianity of our Present-Day Theology , jointly published as “twins” in 1873. Both texts served as critiques of the burgeoning nationalist cultural, political, and for Overbeck, theological ideologies of modern Germany. In the spring of 1869 the University of Basel was in the market for a new professor of philology as their own Professor Adolf Kiessling had recently accepted a more prestigious position in Germany. Basel sought the advice of Friedrich Ritschl, a famous professor of philology at the University of Leipzig, regarding the appointment.
    [Show full text]
  • Die Beiden Grundprobleme Der Schopenhauerschen Tierethik1
    Die beiden Grundprobleme der Schopenhauerschen Tierethik1 von Frank Brosow (Mainz) I. Einleitung Wie die Hausfrau, die die Stube gescheuert hat, Sorge trägt, dass die Türe zu ist, damit ja der Hund nicht hereinkomme und das getane Werk durch die Spuren sei- ner Pfoten entstelle, also wachen die europäischen Denker darüber, dass ihnen keine Tiere in der Ethik herumlaufen. Was sie sich an Torheiten leisten, um die überlieferte Engherzigkeit aufrechtzuerhalten und auf ein Prinzip zu bringen, grenzt ans Unglaubliche.2 Mit diesen kritischen Zeilen bringt Albert Schweitzer (1875–1965) ein zentrales Problem der europäischen Philosophie auf den Punkt: Von Beginn an hat sie es versäumt, in ihrer Reflexion über Gott, Welt und Mensch den Tieren einen an- gemessenen Status zuzugestehen. Schweitzer wirft den europäischen Denkern hier nicht ihre unzureichende Unterstützung der Tierschutzbewegung vor.3 Was er kritisiert, ist vielmehr ihre grundsätzliche Weigerung, das aus unreflektierten Traditionen erwachsene Verhältnis zwischen Mensch und Tier überhaupt einer kritischen und ergebnisoffenen Prüfung zu unterziehen. Wer sich in der Geschichte der Philosophie auskennt, mag den Einwand er- heben, dass nahezu jede historische Epoche Ausnahmen kennt, auf die Schweit- zers Vorwürfe nicht recht zu passen scheinen. Zu denken wäre hier für die Anti- ke an Denker wie Pythagoras (ca. 570–510 v. Chr.) oder Plutarch (ca. 45–125) und für das Mittelalter an Franz von Assisi (1182–1226). Die Tierliebe dieser und anderer europäischer Denker resultiert jedoch nicht aus ihren philosophi- schen Überzeugungen, sondern verdankt sich oftmals dem Einfluss östlicher Religionen und Weltanschauungen oder kann als eine rein subjektive Charakter- eigenschaft gedeutet werden.4 Darum lässt Schweitzer diese Ausnahmen nur be- dingt gelten.
    [Show full text]
  • Hans Joachim Iwand in Dortmund 1937-1945
    1 Hans Joachim Iwand in Dortmund 1937-1945 Im Oktober 1937 ist Hans Joachim Iwand mit seiner Familie und dem ausgewiesenen Predigerseminar der Bekennenden Kirche in Ostpreußen in Dortmund angekommen. Iwand war durch die Geheime Staatspolizei ausgewiesen worden und seine Wahl war auf Westfalen gefallen, wo Fritz Heuner, der Pfarrer an St. Marien in Dortmund und ein Freund des Bloestauer Seminars war, wohnte. Damit war zunächst ein langer Irrweg zu Ende, der über Bloestau, das nordöstlich von Königsberg liegt, nach Jordan, ein ostbrandenburgisches Dorf im Kreis Meseritz, und dann nach Dortmund führte. Die Ausweisung Iwands und damit der Vikare der Bekennenden Kirche wurde damit begründet, dass Iwand die „kirchenpolitische Lage in völlig unsachgemäßer Weise erörtert und hierbei staatsfeindliche Reden geführt habe“.1 Hans Joachim Iwand wurde am 11. Juli 1899 in Schlesien im Dorf Schreibendorf als Sohn eines Pfarrers geboren. 1917 schrieb er sich an der Evangelischen Fakultät an der Friedrich-Wilhelms- Universität in Breslau ein. Dann wurde Iwand 1917 zum Wehrdienst eingezogen. 1921 schloss er sich kurzeitig einem Freikorps an. Ab 1919 studierte er wieder in Breslau. Dort traf er auf den jungen Professor Rudolf Hermann (1887 -1962), mit dem er besonders durch die Erforschung der Theologie Martin Luthers verbunden blieb. In seiner tiefgründigen und bis heute lesenswerten Schrift „Glaubensgerechtigkeit nach Luthers Lehre“ hat Iwand 1941 in Dortmund im Vorwort geschrieben: „Dass ich hierbei der Lutherforschung weithin zu großem Dank verpflichtet bin, werden Kenner heraushören. Eines Mannes möchte ich aber doch in diesem Vorwort in Dankbarkeit gedenken: Rudolf Hermann, Professor in Greifswald. Ihm verdanke ich – wie mancher andere, der damals nach dem Weltkrieg bei ihm studierte, dass wir diesen Eingang in Luthers Theologie fanden, dass wir hier selbst zu Theologen geworden sind.“2 Diese Schrift war Martin Niemöller gewidmet, der damals schon in Haft war.
    [Show full text]
  • SR 10450: Elke Diehl, Jens Tuider – Haben Tiere Rechte?
    Elke Diehl /Jens Tuider (Hrsg.) Haben Tiere Rechte? Aspekte und Dimensionen der Mensch-Tier-Beziehung Elke Diehl / Jens Tuider (Hrsg.) Haben Tiere Rechte? Schriftenreihe Band 10450 Elke Diehl / Jens Tuider (Hrsg.) Haben Tiere Rechte? Aspekte und Dimensionen der Mensch-Tier-Beziehung Bonn 2019 © Bundeszentrale für politische Bildung Adenauerallee 86, 53113 Bonn Projektleitung: Elke Diehl Lektorat: Johanna Neuling, Potsdam Bildauswahl: Andrea Härtlein, Wermelskirchen Diese Veröffentlichung stellt keine Meinungsäußerung der Bundeszentrale für politische Bildung dar. Für die inhaltlichen Aussagen tragen die Autorinnen und Autoren die Ver- antwortung. Beachten Sie bitte auch unser weiteres Print- sowie unser Online- und Veranstaltungsangebot. Dort finden sich weiterführende, ergänzende wie kontroverse Standpunkte zum Thema dieser Publikation. Die Inhalte der im Text und Anhang zitierten Internetlinks unterliegen der Verantwor- tung der jeweiligen Anbietenden; für eventuelle Schäden und Forderungen übernehmen die Herausgebenden sowie die Autorinnen und Autoren keine Haftung. Umschlaggestaltung: Michael Rechl, Kassel Umschlagfoto: © History and Art Collection /Alamy Stock Foto. The trial of Bill Burns under Martin’s Act, ca. 1838, handkoloriertes Motiv nach einem Druck von Charles Hunt (Gravur), Koloration P. Mathews Satzherstellung und Layout: Naumilkat – Agentur für Kommunikation und Design, Düsseldorf Druck: Druck- und Verlagshaus Zarbock GmbH & Co. KG, Frankfurt am Main ISBN: 978-3-7425-0450-0 www.bpb.de Inhalt Elke Diehl und Jens Tuider Vorwort 13 Prolog Bernd Ladwig Rechte für Tiere? 17 Teil I Das Mensch-Tier-Verhältnis in Geschichte, Gesellschaft und Recht Bestandsaufnahme und neue Perspektiven 23 Heike Baranzke und Hans Werner Ingensiep Was ist gerecht im Verhältnis zwischen Mensch und Tier? Religion und Philosophie von den europäischen Anfängen bis zum 18.
    [Show full text]