By Ulrich Schmiedel
This research confronts the present obstacle of church buildings. In serious and artistic dialog with the German theologian Ernst Troeltsch (1865-1923), Ulrich Schmiedel argues that church buildings must be “elasticized” as a way to have interaction the “other.” analyzing contested thoughts of religiosity, group, and identification, Schmiedel explores how the closure of church opposed to the sociological “other” corresponds to the closure of church opposed to the theological “other.” Taking belief as a valuable classification, he advocates for a flip within the interpretation of Christianity—from “propositional ownership” to “performative project,” in order that the identification of Christianity is “done” instead of “described.” via explorations of classical and modern scholarship in philosophy, sociology, and theology, Schmiedel retrieves Troeltsch’s interdisciplinary pondering to be used when it comes to the controversies that encircle the development of neighborhood this day. The learn opens up cutting edge and instructive ways to the research of the practices of Christianity, previous and current. finally, church emerges as a “work in movement,” consistently constituted via encounters with the sociological and the theological “other.”
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Extra info for Elasticized Ecclesiology: The Concept of Community after Ernst Troeltsch
Browning, Bernd Janowski and Eberhard Jüngel (Leiden: Brill, 2012), 63. I am critical of the categorical contradistinction between immanence and transcendence. See Chap. 3 of my study. 6 Pascal, Pensées, 66. , 68. 8 For James, its conditions are fundamentally flawed, because neither belief nor non-belief can be captured as cognitive calculations of risks and rewards. ’12 For James, the answer depends on both your attitude toward me and my attitude toward you. It is not a matter of empirical evidence which could be gathered through objective observation.
54 Eventually, in his posthumously published Essays on Radical Empiricism, James employs metaphors of purity in order to emphasize the difference language draws within experiences: ‘pure’ experience comes without a 49 See James, The Principles of Psychology, vol. 1, 193–196, where James discusses language as a source of error in psychology. See also ‘Thought Before Language: A Deaf-Mute’s Recollection,’ in William James, Essays in Psychology, The Works of William James, vol. 13, ed. Frederick H.
86 Austin’s conceptualization of performativity pinpoints a problem in James’s account of language. For James, language is descriptive. Lash, Easter in Ordinary, 58. , 3. 82 Ibid. , 5. 84 Rowan Williams, The Edge of Words: God and the Habits of Language (London: Bloomsbury T&T Clark, 2014). 85 See James Loxley, Performativity (London: Routledge, 2007), 7–9. , 12–24 and 25–38. 88 Translated into Austin’s terminology, James aims for a pure performance of trust—a doing of trust which is not tainted by a describing of trust.