Wydział Teologiczny Uniwersytetu Śląskiego

Oferta WTL UŚ

konsultacje - wyjątki

zgłoszone przez pracowników wyjątki w zwykłych terminach konsultacji:

ks. W. Surmiak: z 11.04 na 12.04, godz. 14.30-16.00

B. Urbanek: odwołane do 17.04.

E. Szwarczyńska: 12.04. - odwołane

M. Kozubek: z 11.04 na 12.04 godz.14.30-16.00

zajęcia dydaktyczne - zmiany/wyjątki

zgłoszone przez pracowników zmiany/wyjątki w zwykłych terminach zajęć dydaktycznych:

B. Urbanek: odwołane do 17.04.

M. Gwóźdź: zajęcia z 11.04 (NoR; II/I) odbędą się 23.05

M. Czarnuch-Sodzawiczny: od 21.02 do odwołania - zajęcia odbywają się według harmonogramu, prowadzone przez ks. prof. A. Malinę

J. Pakuza: zmiana terminu zajęć z historii Kościoła (Studia podyplomowe) z 6.04 na 15.06

Kanały informacyjne

Louvain Studies
  • Relation, Vulnerability, Love poj©peeters-leuven.be


  • Why Christian Anthropology Needs a Thouroughly Anthropological Turn poj©peeters-leuven.be

    Taking its point of departure from experience of the Alder Hey organs scandal, this contribution calls theological anthropology to turn towards social anthropology as a crucial resource for a more adequate understanding of both the context of the realities it speaks about and the people it is addressing, and the contents of its own message. First, the need for social anthropological insights in order to get a more realistic view of our context is illustrated by the case of assisted reproductive technologies. Second, an ethnographical approach is proposed to unfold how the contents of Christian ethics takes shape as Christian human being lived out in the world – explained by reference to Robert Orsi’s notion of ‘lived religion’.

  • 'I Exist in Believing' poj©peeters-leuven.be

    Michael Banner’s contribution emphasizes the moral work ongoing in mundane practices. This response compares his version of this emphasis with that of Alasdair MacIntyre as well as Henri Lefebvre’s critical analysis of everyday life. So situating Banner’s critique of modern alienation and his search for counter-practices helps to bring to the fore the particular theological commitment orienting his use of cultural anthropology. Banner’s distinctively theological stance may also be helpfully understood as unfolding Karl Barth’s Christologically rooted resistance to any metaphysical position which assumes the viewpoint of a detached spectator.

  • Being Human, Doing Research in a World of Systemic Injustice poj©peeters-leuven.be

    Elina Hankela’s liberationist work in a South-African context is a prime exemplification of taking the ethnographic turn in theology. This piece elaborates upon her critical questioning regarding what it means to be human when doing research, and what it means to do research in a world that is inhumane. Ethnographical research presents itself as a site of being human and thus as an experimental place for love, right relationship, and redemption. Ethnography is not only done ‘from the body’ but takes the shape of Ubuntu, fighting systemic inhumanity within ongoing social life. The author discusses how this leads to an understanding of research as learning from and with the other, ideally entailing long-term engagement, blurring the line between research and life. In the second part, the author brings Hankela’s work into conversation with other work that takes up an explicitly relational, dialogical and open-ended approach. Hankela’s distinction between research as ‘hand outs’ and research as ‘help’ is further characterized as a distinction between retrospective research, done from a privileged distance and therefore dehumanizing, and that research done by academics on the formative and creative margins, which, like life and being human, is prospective, allowing for the possibility of the emergence of something new, allowing the other ‘a new beginning’.

  • Love as the Power with which God Shapes the World poj©peeters-leuven.be

    This contribution aims at rooting theological anthropology in the human experience of relation, vulnerability, and love. It takes as its point of departure the psychological notion of ‘selfobject’ (Heinz Kohut) in order to understand the development of the human self in relation to the world, other persons, and God. Using a Peircean approach, it further articulates the role of signs in human experience. From this semiotic account, three transcendental conditions for human experience are deduced: Otherness, Mediation and Quality. Against this background, which allows for the location of the capacity for religion in close proximity to basic features of the human mode of being in the world, the transformative implications for a Christian understanding of God as unconditional love are brought to light.

  • The Perception and Practice of Love in the Love that is Godself poj©peeters-leuven.be

    In his response to Jan-Olav Henriksen’s contribution, Markus Mühling develops four theses to challenge the background theories which Henriksen used to develop his theological anthropology. Firstly, in Henriksen’s use of Kohutian psychology and reference to Theories of Mind, there is a remainder of the individualism and cognitivism that prevents a full acknowledgment of perichoretic relationality in our lives. Secondly, it seems that there is also a remainder of representationalism which could actually be avoided if one sees what seem to be relations of representations as relations of resonance, and if one understands experience not primarily as predication but as perception. Thirdly, the use of Peircean semiotics seems to be too restricted to humans and used in a manner that separates humans from other kinds of animals; Mühling, however, suggests an alternative approach in terms of resonances. Fourthly, if we were to hike up this alternative path, we would have to stress further features that are decisive for a realistic understanding of the experiences of unconditional love and of God. These conditions of the possibility of love consist of: the primacy of becoming over abstract being; contingency and narrativity; attentionality; and the asymmetry of unconditional love.

  • Encountering God and Being Human 'Where the Wild Things Are' poj©peeters-leuven.be

    Taking its point of departure in maternal experiences, this contribution develops a theological-anthropological notion of ‘wildness’ – the relationships, processes, bodies, and events in created existence that cannot be controlled. First, the author argues in dialogue with eco-feminist and eco-theological perspectives for an embrace of the wild, and a healthy acceptance of the interdependence and vulnerability that it entails. Second, the author explores how experiences of mothering (in particular, of the maternal body and everyday parenting) appear as a rich site of wildness in which anxiety can be overcome by participation in life-giving processes. As such they hold great promise as a source for a thoroughly relational theological alternative to individualist anthropologies. Third, the need for critical discernment is raised, as vulnerability itself is not an unqualified good: at times it should be resisted as antithetical to human and planetary flourishing.

  • A Theological Reconsideration of 'the Wild' poj©peeters-leuven.be

    In his response to Elizabeth O’Donnell Gandolfo’s contribution Paul Fiddes undertakes a further theological exploration of what her account of ‘wildness’ could mean in relation to divine love and vulnerability. His first question addresses the ambiguity of wildness, which calls for a more complex account of both the wild and God’s responsibility than the classical scheme of double causation allows. Second, he raises the question of discernment about when wildness, which causes vulnerability, should be embraced and where it should be resisted. The third issue concerns the tension between the invulnerability of divine love and the vulnerability implied in God’s compassionate suffering of the wild in the world.

  • Weaving Theological Anthropology into Life poj©peeters-leuven.be

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