Tid og sted for prøveforelesning
Prøveforelesningene vil finne sted fredag 24. mars kl. 09:00-09:45 og 10:00-10:45 i Gamle festsal, Domus Academica.
Bedømmelseskomité
- Lektor Else Marie Wiberg Pedersen, Aarhus universitet (førsteopponent).
- Førsteamanuensis Ole Jakob Løland, Universitetet i Sørøst-Norge (andreopponent).
- Førsteamanuensis Birgitte Lerheim, Det teologiske fakultet, Universitetet i Oslo
Leder av disputas
Dekan Anders Runesson, Det teologiske fakultet, Universitetet i Oslo
Sammendrag
Det skjedde ei radikalisering mellom kristen ungdom i proteståret 1968. Vi fekk fenomenet kristenradikalisme – som raskt vart kristensosialisme. Dei var inspirerte av frigjeringsteologi i den tredje verda. Når dei skulle legitimere si marxistiske orientering overfor ei borgarleg kyrkje, brukte dei ein traust og tradisjonell luthersk teologi: Skaping – som ser politisk aktivitet som del i Guds framhaldande skaping; synd – som avviser den marxistiske utopien; to-regimentslære – som gjer uavhengig av kyrkja. Det marxistiske samfunnssynet var best for å fremje nestekjærleik i samfunnet.
Det skjedde ikkje utan motstand. Misjonsskulestudentar måtte stå skulerett for sitt engasjement i Sosialistisk Valforbund i Stavanger. Kristen-sosialistar måtte stå til rette for SV sitt syn på abort med mistanke om at marxistisk ideologi overstyrte teologien.
68-vekkinga omfatta sosialetikken. Ein ny-oppdaga ansvaret for verda og dei sosiale strukturane som skapte urettferd, særleg i forhold til u-landa. Det sosialetiske engasjementet vaks stort i kyrkja, inkludert miljøspørsmålet. Vekkinga vart institusjon.
Klarast døme på frigjeringsteologi i Norge kan knytast til kvinnerørsla. Det skjedde eit sporskifte i synet på kvinnelege prestar i kyrkja i løpet av 70-talet. Ved å ikkje oppfatte patriarkatet som tidlaust mønster, kan ein sjå det som kontekst for tekstene i Bibelen. Radikal feministteologi ville forkaste bibeltekstene som gjennomsyra av patriarkat.
Avhandlinga framstiller dette og meir til. Ho vil lese av teologien der og når han vart til.
English abstract
“Theology of Change in the Long Seventies” examines contextual theology during a period marked by breakup. The protests of 1968 signal that. Radicalization took place among young people, sparked by what was happening in the rest of the world. The book follows a generation from 1968 to just over 1980. The Christian radicals, soon to become Christian socialists, were influenced by the revolutionary currents and the ecumenical movement that created a new theology in the face of the times, a theology with revolution and hope.
In Norway, the young students were awakened by "the world", not by the church. The Christian radicals legitimized themselves in an ecclesiastical context by three features in a solid but effective theology: 1. To do politics was to participate in God's continuing creation, and in that case socialism was the best way to do it. 2. Sin and destruction exists, therefore the Marxist utopia is rejected as unrealistic. 3. The Lutheran two-regiment doctrine provided a necessary distance to the bourgeois church, and legitimized that one can have different views on society, with the same faith.
The doctrine of regiments framed an overarching question, where the emphasis is on the differences and similarities between the regiments. Gradually, greater focus was placed on the similarities.
The political and social ethical awakenings were basically the same thing. Tor Aukrust had introduced a three-stage model: God's will as criterion, necessary situational analysis and application. Torleiv Austad took this model one step further. We had an expansion in the ethics area of responsibility and heightened activity under church auspices, where the relationship with developing countries and the environment were the main issues.
Liberation theology was an inspiration, but their theology was not influenced by it, apart from adopting the bottom-up perspective, the critical view on power, and a social ethic that played down self-interest in the name of solidarity. But women's liberation was relevant for liberation theology. Before the international feminist theology was introduced in Norway, we had a paradigm shift when it came to women’s ordination. In short, patriarchy is no longer seen as a timeless norm, but as a context for the biblical texts. However, a feminist theology also emerged that could reject the biblical texts and rather build on transcending experiences in the movement.
The book presents disputes in relation to ideology and politics. It uses contextual models, Gadamer's hermeneutics and sociology of knowledge as theoretical perspectives.
For mer informasjon
Se forlagets nettside om Ulsteins bok "Oppbrotsteologi på det lange 70-talet"