Fundamentaltheologie

HC gerader Rücken kaschiert

Franz C. Schlangen stand schon als Jugendlicher den Religionslehren skeptisch gegenüber. Eine seine Fragen war: Sollte Gott wohl tatsächlich ...?Später stellte er fest, dass es weder im Judentum, noch im Christentum und Islam Wissen über Gott gibt. Denn als Schlangen nach Art und Herkunft des z.B. im Medium Bibel vermittelten Wissens fragte, musste er feststellen, dass das, was man aus den div. heiligen Schriften wissen kann, allenfalls Hörensagen über Leute ist, die ihrerseits Hörensagen von Leuten verbreiteten, für die Gott mangels besseren Wissens schlicht ein Modell zur Erklärung von für sie unverständlichen Phänomenen war.Im vorliegenden Buch geht der Autor der Frage nach, was sich in der Geschichte wirklich ereignet hat, und für welche der in der Steinzeit unverständlichen Phänomene es immer noch keine andere Erklärung als göttliches Wirken gibt. Sein Fazit:"Wir können dieses Hörensagen komplett vernachlässigen! Für jede der darin enthaltenen, völlig aus der Luft gegriffenen, Ideen gibt es nachvollziehbare, stichfeste Erklärungen. Und es bleibt von der Frage nach Gott nichts mehr übrig! Die Frage nach Gott stellt sich ausschließlich deshalb, weil es diese Leute gibt, die weiterhin das Hörensagen verbreiten."Warum diese Leute das tun, entlarvt Schlangen als Scharlatanerie aus Dummheit und aus niederen Beweggründen, nämlich Macht und Geldgier!

Considers the legacy and future of radical theology.In 1966, an infamous Time magazine cover asked "Is God Dead?" and brought the ideas of theologians William Hamilton and Thomas J. J. Altizer to the wider public. In the years that followed, both men suffered professionally and there was no notable increase to the small number of thinkers considered death of God theologians. Meanwhile, Christian fundamentalism staged a striking comeback in the United States. Yet, death of God, or radical, theology has had an ongoing influence on contemporary theology and philosophy. Contributors to this book explore the origins, influence, and legacy of radical theology and go on to take it in new directions. In a time when fundamentalism is the greatest religious temptation, this volume makes the case for the necessity of resurrecting the death of God.

In Religious Fundamentalism in the Middle East, Moaddel and Karabenick analyze fundamentalist beliefs and attitudes across nations (Egypt, Iran, Lebanon, and Saudi Arabia), faith (Christianity and Islam), and ethnicity (Azari-Turks, Kurds, and Persians among Iranians), using comparative survey data. For them, fundamentalism is not just a set of religious beliefs. It is rather a set of beliefs about and attitudes toward whatever religious beliefs one has. In this analysis, the authors show that fundamentalist beliefs and attitudes vary across national contexts and individual characteristics, and predict people's orientation toward the same set of historical issues that were the concerns of fundamentalist intellectual leaders and activists. The authors' analysis reveals a "cycle of spirituality" that reinforces the critical importance of taking historical and cultural contexts into consideration to understand the role of religious fundamentalism in contemporary Middle Eastern societies.

Temple Mount is believed by some Jews to be the locus of their ancient Temple. Known to Muslims as Haram al-Sharif (the Noble Sanctuary), this site is home to two mosques, one of which is the third most holy shrine in all of Islam. Jewish fundamentalists want to destroy the mosques on Temple Mount and rebuild the Temple. Christian apocalypticists are financing and supporting their efforts. If the mosques are destroyed, Islamic fundamentalists have vowed to destroy Israel, resulting in the possibility of nuclear war. This book addresses the idea that the recent rise of militant Christian, Jewish, and Muslim fundamentalisms and their interaction are endangering peace in the Middle East. It fully examines the thesis that apocalypticist fundamentalists--Christians in America, Jews in Israel and America--are working together to hasten the coming of the Messiah by instigating a Holy War in the Middle East. Several chapters focus on three U.S. political figures--Jerry Falwell, Ronald Reagan, and Pat Robertson--who helped bring Christian fundamentalism into the mainstream of American politics. One chapter tells of Jewish preparations for rebuilding the Temple on Temple Mount. Other chapters document the rise of religious fundamentalism in Israel since 1967, Haram al-Sharif-Temple Mount crises involving Christian-Jewish cooperation, and the rise of Islamic fundamentalism. Separate chapters are devoted to Israel's nuclear program and political psychology, and the fact that nuclear weapons are leaving Russia and finding their way to Islamic nations and Islamic terrorists.