Konferenz „Humor und Religiosität in der Moderne“ - Conference on 'Humor and Religiosity in Modernity'

This international conference on 'Humor and Religiosity in Modernity' brings together scholars of various disciplines at a conference in Wuppertal, Germany from 24-26 September. The conference is sponsored by the Deutsche Forschungsgemeisnchaft and a cooperation between the University of Wuppertal and the Max-Weber-Kolleg, Erfurt.

After the enlightenment, the question of humor has created controversies, also within the area of religion, especially as an expression of modern religiosity, critique of religion, alienation and internalization. The relation between humor and religion, therefore, is topic of this interdisciplinary conference, looking at thinkers like von Hamann, Jean Paul, Moritz Lazarus, Hermann Cohen, Nietzsche and Freud), but also at more contemporary approaches. In contrast to grand narratives of modernity - rationality, secularism, individualism - it will critically contribute to a theory of modern culture.

As part of the conference, the writer Brigitte Kronauer will read from her novel „Gewäsch und Gewimmel“  on 25 September 2014 at 7:30 pm at the Von der Heydt-Museum, Wuppertal.

Dem Zusammenhang von Humor und Religiosität möchten Wissenschaftler unterschiedlicher Disziplinen auf der Tagung „Humor und Religiosität in der Moderne“ vom 24. bis 26. September in Wuppertal auf den Grund gehen. Die internationale, von der DFG geförderte Konferenz ist eine Kooperation der Bergischen Universität Wuppertal mit dem Max-Weber-Kolleg der Universität Erfurt.

Die Frage, was Humor bedeutet, wird nach dem Jahrhundert der Aufklärung auffallend oft und kontrovers behandelt. Dabei rückt der Humor auch ins Umfeld der Religion: als Ausdrucksmöglichkeit von Religiosität unter den Bedingungen der Moderne, der Religionskritik, Entfremdung und Verinnerlichung. Dieser Zusammenhang von Humor und Religiosität soll auf einer interdisziplinären Konferenz genauer untersucht werden, und zwar anhand historischer Positionen (von Hamann und Jean Paul über Moritz Lazarus und Hermann Cohen bis zu Nietzsche und Freud) wie auch im Hinblick auf die Gegenwart. Die Konferenz will, in kritischer Reflexion der großen Narrative zur Moderne – Rationalisierung, Säkularisierung, Individualisierung –, zu einer Theorie der modernen Kultur beitragen. 

Im Rahmen der Konferenz wird die Schriftstellerin Brigitte Kronauer am 25. September 2014 um 19.30 Uhr im Von der Heydt-Museum Wuppertal öffentlich aus ihrem Roman „Gewäsch und Gewimmel“ vortragen.

Information

Nähere Informationen/Kontakt:

Max-Weber-Kolleg der Universität Erfurt
Dr. Markus Kleinert
Tel.: +49(0)361/737-2837
markus.kleinert(at)uni-erfurt.de

Marcion's Gospel - discussed by specialists in the field

At our recent workshop on Marcion, the religious entrepreneur, specialists in the field discussed several passages of the reconstruction of Marcion's Gospel to be published soon by Matthias Klinghardt, one of which was the sequence below, where it is noticeable that Marcion's Gospel has a concise line of arguments highlighting the antithesis between the very few (proselytes, widows, children) who do understand the message of Jesus and the many others (John the Baptist, his and Jesus' own disciples, the people from Judaea) who do not grasp it. The comparison also shows the difficulties of Luke to reduce such antithesis, while still maintaining the 'novelty' of Jesus' teaching:

Marcion's Gospel                                                            Luke          

7:1 After Jesus had finished these words, he entered Capernaum. 7:2 A centurion there had a slave who was highly regarded, but who was sick and at the point of death. 7:3 When the centurion heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave. 7:4 When they came to Jesus, they urged him earnestly, “He is worthy to have you do this for him, 7:5 because he loves our nation, and even built our synagogue.” 7:6 So Jesus went with them. When he was not far from the house, the centurion sent friends to say to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. 7:7 Instead, say the word, and my servant must be healed. 7:8 For I too am a man set under authority, with soldiers under me. I say to this one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.” 7:9 When Jesus heard this, he was amazed at him. He turned and said to the crowd that followed him, “Amen, I tell you, by nobody in Israel have I found such faith!” 7:10 So when those who had been sent returned to the house, they found the slave well. 7:11 Soon afterward                    Jesus went to a town called Nain, and his disciples and a large crowd went with him. 7:12 It happened as he approached the town gate, a man who had died was being carried out, the only son of his mother (who was a widow), and a large crowd from the town was with her. 7:13 When the Lord saw her, he had compassion for her and said to her, “Do not weep.” 7:14 Then he came up and touched the bier, and those who carried it stood still. He said, “Young man, I say to you, get up!” 7:15 So the dead man sat up and began to speak, and Jesus gave him back to his mother. 7:16 Fear seized them all, and they began to glorify God, saying, “A great prophet has appeared among us!” and “God has come to help his people!” 7:17 This report about Jesus circulated throughout Judea and to John the Baptist who, having heard his works was scandalized. 7:18 And he called two of his disciples 7:19 and sent them to Jesus to ask, “Are you the one who is to come, or should we look for another?” 7:20 When the men came to Jesus, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?’” 7:21 At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind. 7:22 So he answered them, “Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone who takes no offense at me.” 7:24 When John’s messengers had gone, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed shaken by the wind? 7:25 What did you go out to see? A man dressed in fancy clothes? Look, those who wear fancy clothes and live in luxury are in kings’ courts! 7:26 What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, who will prepare your way before you.’ 7:28 I tell you, among those born of women no one is greater than John. Yet the one who is least in the kingdom of God is greater than he is.” 7:29 (Now all the people who heard this, even the tax collectors, acknowledged God’s justice, because they had been baptized with John’s baptism. 7:30 However, the Pharisees and the experts in religious law rejected God’s purpose for themselves, because they had not been baptized by John.) 7:31 “To what then should I compare the people of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ‘We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.’ 7:33 For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon!’ 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, a glutton and a drunk, a friend of tax collectors and sinners!’ 7:35 But wisdom is vindicated by all her children.”

7,1 Καὶ ἐγένετο ὅτε ἐτέλεσεν ταῦτα τὰ ῥήματα λαλῶν ἦλθεν εἰς Καϕαρναούμ. 2 ῾Εκατοντάρχου δέ τινος παῖς κακῶς ἔχων ἤμελλεν τελευτᾶν, ὃς ἦν αὐτῷ τίμιος. 3 ἀκούσας δὲ περὶ τοῦ ᾿Ιησοῦ ἀπέστειλεν πρεσβυτέρους τῶν ᾿Ιουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αὐτοῦ. 4 οἱ δὲ παραγενόμενοι πρὸς τὸν ᾿Ιησοῦν ἠρώτων αὐτὸν σπουδαίως, λέγοντες ὅτι ῎Αξιός ἐστιν ᾧ παρέξῃ τοῦτο, 5 ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. 6 ὁ δὲ ᾿Ιησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν ϕίλους. ὁ ἑκατοντάρχης λέγων αὐτῷ, Κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς· 7 ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου. 8 καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπ’ ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ, Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, ῎Ερχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου, Ποίησον τοῦτο, καὶ ποιεῖ. 9 ἀκούσας δὲ ταῦτα ὁ ᾿Ιησοῦς ἐθαύμασεν αὐτόν, καὶ στραϕεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν, Ἀμὴν λέγω ὑμῖν, παρʼ οὐδενὶ †τοιαύτην† πίστιν ἐν τῷ Ἰσραὴλ εὗρον. 10 καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμϕθέντες δοῦλοι εὗρον τὸν ὑγιαίνοντα.7,11 Καὶ τῇ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην Ναΐν, <καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ καὶ ὄχλος πολύς?> 12 ἐγένετο δὲ ὡς ἤγγισεν τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ χήρα οὖσῃ καὶ πολὺς ὄχλος τὴς πόλεως συνεληλύθει σὺν αὐτῇ. 13 καὶ ἰδὼν αὐτὴν ὁ ᾿Ιησοῦς ἐσπλαγχνίσθη ἐπ’ αὐτῇ καὶ εἶπεν αὐτῇ, Μὴ κλαῖε. 14 καὶ προσελθὼν ἥψατο τῆς σοροῦ, οἱ δὲ βαστάζοντες ἔστησαν, καὶ εἶπεν, Νεανίσκε, νεανίσκε, σοὶ λέγω, ἐγέρθητι. 15 καὶ ἀνεκάθισεν ὁ νεκρὸς καὶ ἤρξατο λαλεῖν, καὶ ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ. 16 ἔλαβεν δὲ ϕόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι Μέγας προϕήτης προῆλθεν ἐν ἡμῖν καὶ ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ. 7,17 καὶ ἐξῆλθεν ὁ λόγος οὗτος ἐν ὅλῃ τῇ ᾿Ιουδαίᾳ περὶ αὐτοῦ μέχρι ᾿Ιωάννου τοῦ βαπτιστοῦ 18 ὃς <ἀκούσας τὰ ἔργα αὐτοῦ ἐσκανδαλίσθῃ?> καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ 19 {λέγει· πορευθέντες εἴπατε αὐτῷ,} Σὺ εἶ ὃς ἔρχεις ἢ ἕτερον προσδοκῶμεν; 20 παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπαν, ᾿Ιωάννης ὁ βαπτιστὴς ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων, Σὺ εἶ ὃς ἔρχεις ἢ ἕτερον προσδοκῶμεν; 22 καὶ ἀποκριθεὶς εἶπεν αὐτοῖς, Πορευθέντες εἴπατε ᾿Ιωάννῃ ἃ εἶδον ὑμῶν οἱ ὀφθαλμοὶ καὶ ἃ ἤκουσαν ὑμῶν τὰ ὤτα· τυϕλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωϕοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται· 23καὶ μακάριος <εἶ? ἐάν?> μὴ σκανδαλισθῇς ἐν ἐμοί. 7,24 ᾿Απελθόντων δὲ τῶν ἀγγέλων ᾿Ιωάννου ἤρξατο λέγειν πρὸς τοὺς ὄχλους περὶ ᾿Ιωάννου, Τί ἐξήλθατε θεάσασθαι εἰς τὴν ἔρημον; κάλαμον ὑπὸ ἀνέμου σαλευόμενον; 25 ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμϕιεσμένον; ἰδοὺ οἱ ἐν ἱματισμῷ ἐνδόξῳ καὶ τρυϕῇ διάγοντες ἐν τοῖς βασιλείοις εἰσίν 26 ἀλλὰ τί ἐξήλθατε ἰδεῖν; προϕήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προϕήτου, ↑ὅτι οὐδεὶς μείζων ἐν γεννητοῖς γυναικῶν προφήτης Ἰωάννου τοῦ βαπτιστοῦ.↓ 27 †αὐτός† ἐστιν περὶ οὗ γέγραπται, ᾿Ιδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου. 28 Ἀμήν, λέγω ὑμῖν, ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ θεοῦ μείζων αὐτοῦ ἐστιν. 7,36 ᾿Ηρώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα ϕάγῃ μετ’ αὐτοῦ· καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ Φαρισαίου κατεκλίθη. 37 καὶ ἰδοὺ γυνὴ <ἐν τῇ πόλει?> ἁμαρτωλός 38 στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ, τοῖς δάκρυσιν ἔβρεξε τοὺς πόδας αὐτοῦ καὶ ἤλειϕεν τῷ μύρῳ. 39 ἰδὼν δὲ ὁ {Σίμων <Πέτρος?>} εἶπεν ἐν ἑαυτῷ λέγων, Οὗτος εἰ ἦν προϕήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν. 40 καὶ ἀποκριθεὶς ὁ ᾿Ιησοῦς εἶπεν πρὸς τὸν Πέτρον, Σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ, Διδάσκαλε, εἰπέ, ϕησίν. 44 καὶ στραϕεὶς πρὸς τὴν γυναῖκα τῷ Σίμωνι ἔϕη, Βλέπεις ταύτην τὴν γυναῖκα; αὕτη τοῖς δάκρυσιν ἔβρεξέν τοὺς πόδας μου, καὶ ἤλειψεν καὶ κατεϕίλει. 47 οὗ χάριν λέγω σοι, ἀϕέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ· 48 εἶπεν δὲ αὐτῇ, ᾿Αϕέωνταί σου αἱ ἁμαρτίαι. 49 καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς, Τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀϕίησιν; 50 εἶπεν δὲ πρὸς τὴν γυναῖκα, ῾Η πίστις σου σὲ σέσωκεν· πορεύου εἰς εἰρήνην.

1Ἐπειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ εἰς τὰς ἀκοὰς τοῦ λαοῦ, εἰσῆλθεν εἰς Καφαρναούμ. 2Ἑκατοντάρχου δέ τινος δοῦλος κακῶς ἔχων ἤμελλεν τελευτᾶν, ὃς ἦν αὐτῷ ἔντιμος. 3ἀκούσας δὲ περὶ τοῦ Ἰησοῦ ἀπέστειλεν πρὸς αὐτὸν πρεσβυτέρους τῶν Ἰουδαίων, ἐρωτῶν αὐτὸν ὅπως ἐλθὼν διασώσῃ τὸν δοῦλον αὐτοῦ. 4οἱ δὲ παραγενόμενοι πρὸς τὸν Ἰησοῦν παρεκάλουν αὐτὸν σπουδαίως, λέγοντες ὅτι Ἄξιός ἐστιν ᾧ παρέξῃ τοῦτο, 5ἀγαπᾷ γὰρ τὸ ἔθνος ἡμῶν καὶ τὴν συναγωγὴν αὐτὸς ᾠκοδόμησεν ἡμῖν. 6ὁ δὲ Ἰησοῦς ἐπορεύετο σὺν αὐτοῖς. ἤδη δὲ αὐτοῦ οὐ μακρὰν ἀπέχοντος ἀπὸ τῆς οἰκίας ἔπεμψεν φίλους ὁ ἑκατοντάρχης λέγων αὐτῷ, Κύριε, μὴ σκύλλου, οὐ γὰρ ἱκανός εἰμι ἵνα ὑπὸ τὴν στέγην μου εἰσέλθῃς: 7διὸ οὐδὲ ἐμαυτὸν ἠξίωσα πρὸς σὲ ἐλθεῖν: ἀλλὰ εἰπὲ λόγῳ, καὶ ἰαθήτω ὁ παῖς μου. 8καὶ γὰρ ἐγὼ ἄνθρωπός εἰμι ὑπὸ ἐξουσίαν τασσόμενος, ἔχων ὑπ' ἐμαυτὸν στρατιώτας, καὶ λέγω τούτῳ, Πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, Ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου, Ποίησον τοῦτο, καὶ ποιεῖ. 9ἀκούσας δὲ ταῦτα ὁ Ἰησοῦς ἐθαύμασεν αὐτόν, καὶ στραφεὶς τῷ ἀκολουθοῦντι αὐτῷ ὄχλῳ εἶπεν, Λέγω ὑμῖν, οὐδὲ ἐν τῷ Ἰσραὴλ τοσαύτην πίστιν εὗρον. 10καὶ ὑποστρέψαντες εἰς τὸν οἶκον οἱ πεμφθέντες εὗρον τὸν δοῦλον ὑγιαίνοντα. 11Καὶ ἐγένετο ἐν τῷ ἑξῆς ἐπορεύθη εἰς πόλιν καλουμένην Ναΐν, καὶ συνεπορεύοντο αὐτῷ οἱ μαθηταὶ αὐτοῦ καὶ ὄχλος πολύς. 12ὡς δὲ ἤγγισεν τῇ πύλῃ τῆς πόλεως, καὶ ἰδοὺ ἐξεκομίζετο τεθνηκὼς μονογενὴς υἱὸς τῇ μητρὶ αὐτοῦ, καὶ αὐτὴ ἦν χήρα, καὶ ὄχλος τῆς πόλεως ἱκανὸς ἦν σὺν αὐτῇ. 13καὶ ἰδὼν αὐτὴν ὁ κύριος ἐσπλαγχνίσθη ἐπ' αὐτῇ καὶ εἶπεν αὐτῇ, Μὴ κλαῖε. 14καὶ προσελθὼν ἥψατο τῆς σοροῦ, οἱ δὲ βαστάζοντες ἔστησαν, καὶ εἶπεν, Νεανίσκε, σοὶ λέγω, ἐγέρθητι. 15καὶ ἀνεκάθισεν ὁ νεκρὸς καὶ ἤρξατο λαλεῖν, καὶ ἔδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ. 16ἔλαβεν δὲ φόβος πάντας, καὶ ἐδόξαζον τὸν θεὸν λέγοντες ὅτι Προφήτης μέγας ἠγέρθη ἐν ἡμῖν, καὶ ὅτι Ἐπεσκέψατο ὁ θεὸς τὸν λαὸν αὐτοῦ. 17καὶ ἐξῆλθεν ὁ λόγος οὗτος ἐν ὅλῃ τῇ Ἰουδαίᾳ περὶ αὐτοῦ καὶ πάσῃ τῇ περιχώρῳ. 18Καὶ ἀπήγγειλαν Ἰωάννῃ οἱ μαθηταὶ αὐτοῦ περὶ πάντων τούτων. καὶ προσκαλεσάμενος δύο τινὰς τῶν μαθητῶν αὐτοῦ ὁ Ἰωάννης 19ἔπεμψεν πρὸς τὸν κύριον λέγων, Σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν; 20παραγενόμενοι δὲ πρὸς αὐτὸν οἱ ἄνδρες εἶπαν, Ἰωάννης ὁ βαπτιστὴς ἀπέστειλεν ἡμᾶς πρὸς σὲ λέγων, Σὺ εἶ ὁ ἐρχόμενος ἢ ἄλλον προσδοκῶμεν; 21ἐν ἐκείνῃ τῇ ὥρᾳ ἐθεράπευσεν πολλοὺς ἀπὸ νόσων καὶ μαστίγων καὶ πνευμάτων πονηρῶν, καὶ τυφλοῖς πολλοῖς ἐχαρίσατο βλέπειν. 22καὶ ἀποκριθεὶς εἶπεν αὐτοῖς, Πορευθέντες ἀπαγγείλατε Ἰωάννῃ ἃ εἴδετε καὶ ἠκούσατε:           τυφλοὶ ἀναβλέπουσιν, χωλοὶ περιπατοῦσιν, λεπροὶ καθαρίζονται καὶ κωφοὶ ἀκούουσιν, νεκροὶ ἐγείρονται, πτωχοὶ εὐαγγελίζονται: 23καὶ μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί. 24Ἀπελθόντων δὲ τῶν ἀγγέλων Ἰωάννου ἤρξατο λέγειν πρὸς τοὺς ὄχλους περὶ Ἰωάννου, Τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον; 25ἀλλὰ τί ἐξήλθατε ἰδεῖν; ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον; ἰδοὺ οἱ ἐν ἱματισμῷ ἐνδόξῳ καὶ τρυφῇ ὑπάρχοντες ἐν τοῖς βασιλείοις εἰσίν. 26ἀλλὰ τί ἐξήλθατε ἰδεῖν; προφήτην; ναί, λέγω ὑμῖν, καὶ περισσότερον προφήτου. 27οὗτός ἐστιν περὶ οὗ γέγραπται, Ἰδοὺ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου. 28λέγω ὑμῖν, μείζων ἐν γεννητοῖς γυναικῶν Ἰωάννου οὐδείς ἐστιν: ὁ δὲ μικρότερος ἐν τῇ βασιλείᾳ τοῦ θεοῦ μείζων αὐτοῦ ἐστιν. 29{Καὶ πᾶς ὁ λαὸς ἀκούσας καὶ οἱ τελῶναι ἐδικαίωσαν τὸν θεόν, βαπτισθέντες τὸ βάπτισμα Ἰωάννου: 30οἱ δὲ Φαρισαῖοι καὶ οἱ νομικοὶ τὴν βουλὴν τοῦ θεοῦ ἠθέτησαν εἰς ἑαυτούς, μὴ βαπτισθέντες ὑπ' αὐτοῦ.} 31Τίνι οὖν ὁμοιώσω τοὺς ἀνθρώπους τῆς γενεᾶς ταύτης, καὶ τίνι εἰσὶν ὅμοιοι; 32ὅμοιοί εἰσιν παιδίοις τοῖς ἐν ἀγορᾷ καθημένοις καὶ προσφωνοῦσιν ἀλλήλοις, ἃ λέγει, Ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρχήσασθε: ἐθρηνήσαμεν καὶ οὐκ ἐκλαύσατε. 33ἐλήλυθεν γὰρ Ἰωάννης ὁ βαπτιστὴς μὴ ἐσθίων ἄρτον μήτε πίνων οἶνον, καὶ λέγετε, Δαιμόνιον ἔχει: 34ἐλήλυθεν ὁ υἱὸς τοῦ ἀνθρώπου ἐσθίων καὶ πίνων, καὶ λέγετε, Ἰδοὺ ἄνθρωπος φάγος καὶ οἰνοπότης, φίλος τελωνῶν καὶ ἁμαρτωλῶν. 35καὶ ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς. 36Ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων ἵνα φάγῃ μετ' αὐτοῦ: καὶ εἰσελθὼν εἰς τὸν οἶκον τοῦ Φαρισαίου κατεκλίθη. 37καὶ ἰδοὺ γυνὴ ἥτις ἦν ἐν τῇ πόλει ἁμαρτωλός, καὶ ἐπιγνοῦσα ὅτι κατάκειται ἐν τῇ οἰκίᾳ τοῦ Φαρισαίου, κομίσασα ἀλάβαστρον μύρου 38καὶ στᾶσα ὀπίσω παρὰ τοὺς πόδας αὐτοῦ κλαίουσα, τοῖς δάκρυσιν ἤρξατο βρέχειν τοὺς πόδας αὐτοῦ καὶ ταῖς θριξὶν τῆς κεφαλῆς αὐτῆς ἐξέμασσεν, καὶ κατεφίλει τοὺς πόδας αὐτοῦ καὶ ἤλειφεν τῷ μύρῳ. 39ἰδὼν δὲ ὁ Φαρισαῖος ὁ καλέσας αὐτὸν εἶπεν ἐν ἑαυτῷ λέγων, Οὗτος εἰ ἦν προφήτης, ἐγίνωσκεν ἂν τίς καὶ ποταπὴ ἡ γυνὴ ἥτις ἅπτεται αὐτοῦ, ὅτι ἁμαρτωλός ἐστιν. 40καὶ ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν, Σίμων, ἔχω σοί τι εἰπεῖν. ὁ δέ, Διδάσκαλε, εἰπέ, φησίν. 41δύο χρεοφειλέται ἦσαν δανιστῇ τινι: ὁ εἷς ὤφειλεν δηνάρια πεντακόσια, ὁ δὲ ἕτερος πεντήκοντα. 42μὴ ἐχόντων αὐτῶν ἀποδοῦναι ἀμφοτέροις ἐχαρίσατο. τίς οὖν αὐτῶν πλεῖον ἀγαπήσει αὐτόν; 43ἀποκριθεὶς Σίμων εἶπεν, Ὑπολαμβάνω ὅτι ᾧ τὸ πλεῖον ἐχαρίσατο. ὁ δὲ εἶπεν αὐτῷ, Ὀρθῶς ἔκρινας. 44καὶ στραφεὶς πρὸς τὴν γυναῖκα τῷ Σίμωνι ἔφη, Βλέπεις ταύτην τὴν γυναῖκα; εἰσῆλθόν σου εἰς τὴν οἰκίαν, ὕδωρ μοι ἐπὶ πόδας οὐκ ἔδωκας: αὕτη δὲ τοῖς δάκρυσιν ἔβρεξέν μου τοὺς πόδας καὶ ταῖς θριξὶν αὐτῆς ἐξέμαξεν. 45φίλημά μοι οὐκ ἔδωκας: αὕτη δὲ ἀφ' ἧς εἰσῆλθον οὐ διέλιπεν καταφιλοῦσά μου τοὺς πόδας. 46ἐλαίῳ τὴν κεφαλήν μου οὐκ ἤλειψας: αὕτη δὲ μύρῳ ἤλειψεν τοὺς πόδας μου. 47οὗ χάριν λέγω σοι, ἀφέωνται αἱ ἁμαρτίαι αὐτῆς αἱ πολλαί, ὅτι ἠγάπησεν πολύ: ᾧ δὲ ὀλίγον ἀφίεται, ὀλίγον ἀγαπᾷ. 48εἶπεν δὲ αὐτῇ, Ἀφέωνταί σου αἱ ἁμαρτίαι. 49καὶ ἤρξαντο οἱ συνανακείμενοι λέγειν ἐν ἑαυτοῖς, Τίς οὗτός ἐστιν ὃς καὶ ἁμαρτίας ἀφίησιν; 50εἶπεν δὲ πρὸς τὴν γυναῖκα, Ἡ πίστις σου σέσωκέν σε: πορεύου εἰς εἰρήνην.

7:1 After Jesus had finished teaching all this to the people, he entered Capernaum. 7:2 A centurion there had a slave who was highly regarded, but who was sick and at the point of death. 7:3 When the centurion heard about Jesus, he sent some Jewish elders to him, asking him to come and heal his slave. 7:4 When they came to Jesus, they urged him earnestly, “He is worthy to have you do this for him, 7:5 because he loves our nation, and even built our synagogue.” 7:6 So Jesus went with them. When he was not far from the house, the centurion sent friends to say to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. 7:7 That is why I did not presume to come to you. Instead, say the word, and my servant must be healed. 7:8 For I too am a man set under authority, with soldiers under me. I say to this one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my slave, ‘Do this,’ and he does it.”  7:9 When Jesus heard this, he was amazed at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 7:10 So when those who had been sent returned to the house, they found the slave well. 7:11 Soon afterwards it happened that Jesus went to a town called Nain, and his disciples and a large crowd went with him. 7:12 As he approached the town gate, a man who had died was being carried out, the only son of his mother (who was a widow), and a large crowd from the town was with her. 7:13 When the Lord saw her, he had compassion for her and said to her, “Do not weep.” 7:14 Then he came up and touched the bier, and those who carried it stood still. He said, “Young man, I say to you, get up!” 7:15 So the dead man sat up and began to speak, and Jesus gave him back to his mother. 7:16 Fear seized them all, and they began to glorify God, saying, “A great prophet has appeared among us!” and “God has come to help his people!” 7:17 This report about Jesus circulated throughout Judea and all the surrounding country. 7:18 John’s disciples informed him about all these things. So John called two of his disciples 7:19 and sent them to Jesus to ask, “Are you the one who is to come, or should we look for another?” 7:20 When the men came to Jesus, they said, “John the Baptist has sent us to you to ask, ‘Are you the one who is to come, or should we look for another?’” 7:21 At that very time Jesus cured many people of diseases, sicknesses, and evil spirits, and granted sight to many who were blind. 7:22 So he answered them, “Go tell John what you have seen and heard: The blind see, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have good news proclaimed to them. 7:23 Blessed is anyone who takes no offense at me.” 7:24 When John’s messengers had gone, Jesus began to speak to the crowds about John: “What did you go out into the wilderness to see? A reed shaken by the wind? 7:25 What did you go out to see? A man dressed in fancy clothes? Look, those who wear fancy clothes and live in luxury are in kings’ courts! 7:26 What did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 7:27 This is the one about whom it is written, ‘Look, I am sending my messenger ahead of you, who will prepare your way before you.’ 7:28 I tell you, among those born of women no one is greater than John. Yet the one who is least in the kingdom of God is greater than he is.” 7:29 (Now all the people who heard this, even the tax collectors, acknowledged God’s justice, because they had been baptized with John’s baptism. 7:30 However, the Pharisees and the experts in religious law rejected God’s purpose for themselves, because they had not been baptized by John.) 7:31 “To what then should I compare the people of this generation, and what are they like? 7:32 They are like children sitting in the marketplace and calling out to one another, ‘We played the flute for you, yet you did not dance; we wailed in mourning, yet you did not weep.’ 7:33 For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon!’ 7:34 The Son of Man has come eating and drinking, and you say, ‘Look at him, a glutton and a drunk, a friend of tax collectors and sinners!’ 7:35 But wisdom is vindicated by all her children.” Jesus’ Anointing 7:36 Now one of the Pharisees asked Jesus to have dinner with him, so he went into the Pharisee’s house and took his place at the table. 7:37 Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee’s house, she brought an alabaster jar of perfumed oil. 7:38 As she stood behind him at his feet, weeping, she began to wet his feet with her tears. She wiped them with her hair, kissed them, and anointed them with the perfumed oil. 7:39 Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who and what kind of woman this is who is touching him, that she is a sinner.” 7:40 So Jesus answered him, “Simon, I have something to say to you.” He replied, “Say it, Teacher.” 7:41 “A certain creditor had two debtors; one owed him five hundred silver coins, and the other fifty. 7:42 When they could not pay, he canceled the debts of both. Now which of them will love him more?” 7:43 Simon answered, “I suppose the one who had the bigger debt canceled.” Jesus said to him, “You have judged rightly.” 7:44 Then, turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 7:45 You gave me no kiss of greeting, but from the time I entered she has not stopped kissing my feet. 7:46 You did not anoint my head with oil, but she has anointed my feet with perfumed oil. 7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; but the one who is forgiven little loves little.” 7:48 Then Jesus said to her, “Your sins are forgiven.” 7:49 But those who were at the table with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He said to the woman, “Your faith has saved you; go in peace.”

Harry O. Maier (Vancouver School of Theology) speaks about Vision, Visualisation, and Politics in the Apostle Paul

                                            (Harry O. Maier - Eve-Marie Becker - Jan Bremmer)

 

 

Harry O. Maier gave a guest lecture in which he applied the theoretical study of visual culture to an analysis of the role of the visual in the communication of religious ideas by the New Testament author, Paul.

The discussion explored the contributions of anthropologists and iconologists to the study and understanding of visual culture. After an exploration of the role of vision in understanding generally, the essay turned to the goals of creating visual experiences in ancient rhetoric. According to Maier, the letters of Paul and his followers drew on the experiences of Roman imperial iconography in multiple media to create their own visual worlds and effect persuasion. As one of the examples served 2 Cor. 2:14-15 where Paul deploys graphic language that likens himself as a prisoner in a Roman triumph: 'Thanks be to God, who in Christ always leads us in
triumph, and through us spreads the fragrance of knowledge of him everywhere'. Maier comments: 'Once again Paul is representing himself with wordimage as a spectacle, but now with a dramatically imperial evocation. Conquered prisoners in imperial triumphs were paraded along a triumphal route through the capital to the temple of Jupiter Capitolinus where sacrifices to the god were made, and distributions of montary gifts were given to the army, after which captives were exectuded or sold into slavery. Even if Paul's audience in Corinth had never personally witnessed a Roman triumph, it would have easily envisioned what the apostle depicted through graphic speech. They had been well prepared by imperial triumphal imagery on monuments on which such processions were a recurring feature, by "mini-triumphs" in the Empire where processions with placards paraded images of the conquered, and by representations of bound prisoners that recurred in a variety of media, especially coinage. These furnish the "external narrative" (Banks) for the "internal narrative" of Paul's potent image.'

„RaumZeitlichkeiten ästhetischer Formen“

7. Workshop der Erfurter RaumZeit-Gruppe in Kooperation mit dem Max-Weber-Kolleg der Universität Erfurt

Datum: Montag, 23. Juni 2014

Ort:       Internationales Begegnungszentrum der Universität Erfurt, Michaelisstr. 38, 99084 Erfurt

Im Mittelpunkt des 7. Workshops der Erfurter RaumZeit-Gruppe (ERZ), diesmal in Kooperation mit dem Max-Weber-Kolleg der Universität Erfurt (MWK), stehen raumzeitliche Dimensionen ästhetischer Formen. Welche raum-zeitlichen Wirkungen entfalten ästhetische Formen in ihre(r) Umwelt – als Bilder in Kunst und Literatur etwa, aber auch in einem weiten Sinne in ihrer Objekthaftigkeit? Welche raumzeitlichen Dimensionen spielen bei der Bild-Produktion welche Rolle, aber auch: wie werden raumzeitliches Wissen und RaumZeit-Praktiken in ästhetischen Formen dargestellt? Raum und Zeit werden dabei als aufs Engste miteinander verknüpfte Produkte menschlichen Handelns verstanden, die ästhetischer Formen bedürfen, um (materiell oder immateriell) sichtbar zu werden – so sollen auch unterschiedliche Betrachtungsmodi über Zeit und Raum sowie Subjekt-Objekt-Beziehungen in den Blick genommen werden. Die Bildwissenschaften setzen sich seit einiger Zeit intensiv damit auseinander, wie Bilder/Darstellungen in ihre Umwelt wirken. William John Thomas Mitchell schreibt beispielsweise von ihrem Charakter als „quasi Akteure", Gottfried Boehm von der Eigensprachlichkeit von Bildern und Horst Bredekamp vom Bild-Akt. Die neuronale Ästhetik betont die bildformende Rolle des wahrnehmenden Subjekts. In gewisser Weise nehmen sie damit Diskussionsfäden auf, die Sigfried Giedion seit den 1940er Jahren insbesondere für die Architekturtheorie angestoßen hat, die sich unter dem Titel RaumZeitlichkeiten ästhetischer Formen fassen lassen.

Auf einer methodologischen Ebene rücken diese Diskussionen weiterführend bspw. folgende Fragen in den Fokus: Wie verhalten sich Kunstgeschichte, Literatur-, Film- und auch Geschichts- und Sozialwissenschaften in ihren ästhetischen Betrachtungen und Theoriebildungen gegenüber konstruktivistisch-performativen Ansätzen? Welche alternativen Möglichkeiten der Betrachtung der Produktion von RaumZeit bieten ästhetische Disziplinen?

Wie in den bisherigen Veranstaltungen der ERZ (www.uni-erfurt.de/philosophische-fakultaet/raumzeit-forschung/) sollen diesen und ähnlichen Fragestellungen aus multi-disziplinären Perspektiven sowie mittels Untersuchung diverser Darstellungsformen (Skulptur und Bild, Literatur, Film, Photographie, Karten) in unterschiedlichen historischen Konstellationen nachgegangen werden. In einem ersten Teil werden hierzu vorher bereit gestellte Grundlagentexte gemeinsam diskutiert, um dann die Fragestellungen anhand konkreter Fallstudien weiterzuverfolgen. Die Veranstaltung versteht sich als Einstieg in die Debatte – auf ihr sollen nicht zuletzt Potenziale weiterer (gemeinsamer) Projekte ausgelotet werden.

Grundlagentexte (Ausschnitte):

Giedion, Sigfried: Space, Time and Architecture, Cambridge: Harvard Univ. Press, [1941], chapter VI

Mitchell, William J. Thomas: Offending Pictures, in: ders.: What do pictures want? The lives and loves of images, Chicago, Ill.: Univ. of Chicago Press, 2005, chapter 6

Digitale Versionen der Texte erhalten Sie nach Meldung bei Felix Strauch: felix.strauch@uni-erfurt.de

Programm

9 – 9.15 Uhr:            Begrüßung & Einleitung: Susanne Rau (Erfurt)

9.15 – 10.30 Uhr:     Sektion 1: Gemeinsame Diskussion von Grundlagentexten

Einführungen in die Texte: Jutta Vinzent (Birmingham / MWK Erfurt) & Sebastian Dorsch (Erfurt)

                                    Kaffeepause

10.45 – 12.15 Uhr:  Sektion 2: Moderne RaumZeit-Regime und Ästhetik

Hartmut Rosa (MWK Erfurt): Beschleunigung, Resonanz und ihre Bedeutung für die Ästhetik

Jutta Vinzent (Birmingham / MWK Erfurt): Temporality and Spatiality in Modern Art

Kommentar: Helmut Hühn (Jena)

12.15 – 13.45 Uhr:   Möglichkeit zum (gemeinsamen) Mittagessen

13.45 – 15.15 Uhr:  Sektion 3: Karten - Texte

Iris Schröder (Gotha/Erfurt): When Science meets Art: Wissenschaftliche Praktiken und ästhetische Prinzipien in der Kartografie des 19. Jahrhundert. Ein Werkstattbericht

Kathrin Schär (Neuchâtel): ZeitRäume als Archiv: (Erd-) Geschichte und Archivpoetik im 19. Jahrhundert

Kommentar: Dietmar Mieth (MWK Erfurt)

                                    Kaffeepause

15.30 – 17.00 Uhr:  Sektion 4: Photographie – Film

Silvan Niedermeier (Erfurt): Philippine Belles: Orientalismus und Exotik in privaten Fotosammlungen US-amerikanischer Soldaten aus dem Philippinisch-Amerikanischen Krieg (1898-1913)

Silke Martin (Weimar): Kreisen, Rasen, Kippen – Zur Ästhetik filmischer Berglandschaft im gegenwärtigen Film: Nanga Parbat (Vilsmaier, D 2010)

Kommentar: Sabine Zubarik (Erfurt)

ab 17.00 Uhr            Abschlussdiskussion

Anmeldung bis zum 19. Juni erbeten unter:

Sebastian Dorsch (ERZ, Universität Erfurt): sebastian.dorsch@uni-erfurt.de

Jutta Vinzent (University of Birmingham / Max-Weber-Kolleg): j.vinzent@bham.ac.uk

Wir danken der Deutschen Forschungsgemeinschaft, dem Forschungszentrums Gotha und dem Max-Weber-Kollegs der Universität Erfurt für die freundliche Unterstützung.

Paul Lichterman on "Towards a new sociology of civic action"

This week, Paul Lichterman (University of Southern California), was invited to speak to the members of the Max-Weber Kolleg about his recent research on "civic action":

Sceptical of neo-Tocquevillian assumptions like

1.   Sectors: it happens in a specific “sector” outside market, family, and state, one in which small, face-to-face groups are typical

2.   Skills and virtues: it cultivates one set of “skills and virtues” that are transposable to all civic groups (fosters democratic orientation and skills”)

3.   Normative: it is “good” in itself

Lichterman suggested a new definition of civic, asking how people are coordinating action, how they act together, hence "civic" taken as an adverb, looking for styles of action and discerning different scene styles.

 

Charles Taylor at the Max-Weber-Kolleg in Erfurt

It has been a tremendous experience to listen to the widely esteemed Charles Taylor (McGill University Montreal), who is best known for his contributions to political philosophy, the philosophy of social science and intellectual history, on Tuesday, 27 June, 6 p.m. In front of a full AMG, Taylor spoke engagingly about ‘The real world of democracy.’ His central thesis was to show that it is a common assumption in liberal democracies that the world is gradually heading towards the universal reign of democracy. With references to the difficulties of the transition from authoritarian forms of government to democratic societies and shrewd interpretations of decisive moments in current long-standing democratic governments as, for example, the US, he exposed such universal reign as far too optimistic and simplistic. After an hour-long presentation (fully comprehensible despite having only a short list of key notes in his hands), he engaged with a lively audience, answering questions and giving his point of view to comments from the listeners. Thank you, indeed, for coming and enriching us!
Photos: Charles Taylor answering questions (above) and Charles Taylor with Hartmut Rosa, Director of the MWK (below)