Beginning with images of rampant destruction and violence in our day, Paul Ricœur’s reflections on the political paradox and his “little ethics” (contained in Oneself as Another) are responses to peace and understanding. Ricœur is concerned with questions not only of narrative and embodiment, but also of violence. In situating his theory of personal identity as well as narrative in a country’s identity, is there a role for overcoming violence in understanding oneself through one’s nationality? How might the question of (...) personal and national identity help us understand ethics and politics as mirroring one another, even in cases of religious peace-building? (shrink)

In two well-known passages from Paul Ricœur’s work (Ricœur 1990b, 187; 2006, 260), the author proposes approaching memorial writing of the Holocaust not necessarily in the same terms as historiography. On the basis of these passages, the aim of this article is to further explore Ricœur’s intuition by suggesting a comparison with the prose of a contemporary author who intentionally seeks to create a hybrid between history and fiction: W. G. Sebald. Although Sebald never considered himself a novelist, his writing (...) explicitly addresses the challenge of representing trauma, particularly in relation to the Holocaust. This article applies Ricœur’s insights on the function of the productive imagination and the effect on the reader to Sebald’s fragmentary style of writing. My thesis, derived from this application, insists on viewing memory in the face of horror and trauma not as something merely representational, but as a dynamic process we actively engage in, highlighting Ricœur’s emphasis on the role of reader in shaping our understanding of the past. (shrink)

This essay is the first of two seeking to draw out an ontology of peace from Paul Ricoeur’s thought. This first essay (Part I) argues that Ricoeur’s hermeneutics of creation provides the best starting point because of its insistence on the goodness of created being. Ricoeur develops this conviction from his reading of the biblical creation accounts, which I follow through three texts from three periods of Ricoeur’s work. In The Symbolism of Evil, Ricoeur show that peace rather than violence (...) is most fundamental to creation. In his essay “On the Exegesis of Gen 1:1-2:4a,” he expands his interpretation to consider the combat imagery in the Psalms, but shows how the text interprets the separation and ordering of creation as a work of providential wisdom rather than violence. In Thinking Biblically, Ricoeur complicates his earlier hermeneutics of creation by bringing in themes of mastery, chaos, and fragility—three themes that need careful interpretation in order to preserve Ricoeur’s earlier emphasis on the goodness and peacefulness of creation. This preservation is possible, I argue, by recovering Ricoeur’s early Christological reflections in The Symbolism of Evil, which point to the hope of an ultimate, eschatological victory over violence. I conclude by arguing that Ricoeur’s hermeneutics can help us to imagine peace, which is crucial to the practice of peace. (shrink)

Following Part I, this essay (Part II) continues my attempt to develop an ontology of peace by drawing resources from Ricœur’s thought. I begin with Augustine, Dionysius, and Aquinas to show that peace is not contrary to our humanity but is a natural desire that runs with the grain of our being. This account is complicated by the category of the irascible, however, which Ricœur interprets as an appetite for difficulty, suggesting the human desire for peace is not directly continuous (...) with the simple animal desire for rest and repose. Instead, there is a fundamental conflict at the heart of human being, which Ricœur identifies as thumos. I argue that thumos is not opposed to peace, but instead plays the essential role of mobilizing peace, just as it mobilizes other virtues like courage, moderation, and justice. Moreover, the right ordering of thumos does not eliminate the constitutive conflict of the self; right ordering is right conflict, with the right proportion of the disproportion of finite and infinite. As a result, this essay deepens our understanding of peace as more than rest and repose, and in turn also deepens our understanding of what rest is—in faith and hope as the finely tuned affective tension that makes up the self. (shrink)

Paul Ricœur considered the theme of non-peace in self-affirmation to have such existential and phenomenological bearing that he devoted his intellectual capacity to explore the self that is never immediately present to oneself or at immediate peace with oneself. Not all reasons for such originating non-peace are well observed in Ricœur scholarship. This article proposes that Ricœur approaches the self by means of occupied spatiality or under the notion of “having” the self. The argument is made that self-affirmation is reliant (...) on objectification that, subsequently, results in the self “having” or possessing itself as an object. Such necessary structure for the process of self-affirmation leads the self to grasp a notion of itself as an expropriated appropriator; this achievement leaves the self in a perpetuated state of non-peace. Here the analysis—complementary to those already presented in Ricœur scholarship—approaches religious question-setting. Making a reference to Augustine the article accords with his personal assessment considering his “unfinished state” of needing to wait and hope for “that utter peace” when the problems of human existence do not disturb him any more. (shrink)

Persistent and newly emerging conflicts around the world have made the search for successful conflict resolution imperative. We need insights into how to prevent violent clashes, and how to find ways to peace and reconciliation. Since the 1970s, an increasing number of institutions have started to work on topics such as “peace studies”, “conflict resolution/transformation”, “transitional justice”, and “reconciliation”. The articles published in this issue are based on keynote lectures and presentations held at the workshop “Peace and Understanding: A Ricœurian (...) View” that took place at Åbo Akademi University in Finland in September 2023. The workshop focused on the French philosopher Paul Ricœur’s contribution to the questions of war, power, violence, social justice, interreligious understanding and peace and reconciliation. (shrink)

This article critically examines Paul Ricœur’s philosophical contributions to inter-religious dialogue, focusing on his treatment of religion as a presumed universal category. Ricœur’s insights into religious violence and post-religious faith have influenced scholars advocating non-violent interfaith interactions. However, this article argues that Ricœur’s framework, rooted in a modern Western understanding of religion, neglects critical perspectives from scholars in critical religion studies. These perspectives reveal how the category of religion is historically contingent, Eurocentric, and intertwined with processes of power and exclusion. (...) By uncritically adopting this concept, Ricœur’s approach risks perpetuating hierarchical structures that marginalize non-Western religious traditions and obscure histories of violence against religious minorities. (shrink)

With its emphasis on action and new possibilities opened by imagination, Paul Ricœur’s narrative theory offers insights to understanding each other in a world of polarized views. His theory is helpful in describing the potential that narrating has in shaping and reshaping the course of action and the possibility for peace. Taking narrative as leading towards peace and understanding makes us attentive to listening to the narratives and those that narrate. While confronting the narrative, one is invited in the world (...) of that text (or that speech). This is possible through imagination. Narrative reveals other points of views than our own. Often it increases empathy and opportunities for reconciliation. (shrink)

There is a tension in Ricœur’s thinking between the undeniable presence of violence and his trust in a primordial goodness of existence. This tension is linked to Ricœur’s understanding of the human being as ambiguous and fragile, torn between freedom and nature, as well as between the voluntary and involuntary dimensions of human action. By analysing articles from the first decades after the Second World War, and especially Ricœur’s discussion of prophetical troublemaking through non--violence, voluntary poverty, and art, and comparing (...) these to some of Ricœur’s later writings, the essay critically discusses the role Ricœur assigns to non-intentional social activism. The author argues that the non-intentional and intentional dimensions of human action need to be kept in a fruitful critical tension with each other, to prevent an understanding of human existence as primarily tragic and passive. The gap separating ideals from the experienced reality, may, in line with Ricœur’s own intentions, be considered a space both for mourning of a lost innocence, and for hopeful visions guiding the struggle for a better and more just world. (shrink)

In this article, I examine what selected Muslim women in Finland and Egypt do with the Qur’an in their daily lives. I shed light on their modes of engagement with the Qur’an (spiritual, emotional, intellectual, communal). I analyse how their relationship with the Qur’an is shaped and changes over the course of their life. I pay attention to the interplay between the women’s daily lives and the ways in which they experience, learn from, grapple with, and interpret the text. My (...) overall aim is twofold: to contribute to research-based understanding of the Qur’an as daily religious practice that in many ways involves learning both about God and about the complex circumstances of personal life, and to unpack the layered and shifting meanings of this practice in the context of the women’s lives. My analysis is informed by life-story interviews with six women in Helsinki and Cairo (three in each country). (shrink)

Over the course of only a few decades during the late nineteenth to early twentieth centuries, part of mainstream Buddhist education underwent a striking shift in China. From being a secluded practice within monastery walls taught by monastics for monastics with a strict focus on Buddhist scripture, it became one where monastics and laypeople study together, guided by teachers, both monastic and lay, studying a curriculum of both Buddhist and secular subjects. Although general reforms within the Buddhist community of the (...) times received considerable scholarly attention, the topic of education development was discussed in only a few instances. Therefore, the present article sets out to explore why this radical methodological shift happened, and more concretely, how the individual learning trajectories of the reforms’ leading actors, and their involvement in specific communities, influenced the way the reforms unfolded. The author analyses the work and life of three generations of Buddhist reformers, namely the layman Yang Wenhui, and the monastic masters Taixu, Hsing Yun and Cheng Yen, employing Étienne Wenger’s social theory of learning. The theory’s main assertion that communities of practice provide the main fora of learning for individuals, and its description of the concrete ways in which this learning takes place can provide new insights regarding the specific unfolding of late-nineteenth to early-twentieth-century Buddhist education reforms in China. (shrink)

This article develops the concept of community lore, initially devised by the social learning theorists Jean Lave and Etienne Wenger (1991). In extending this promising but hitherto neglected aspect of their work, this article sheds light on how and why community lore sustains and propels teaching and learning in the contemporary esoteric society Sodalitas Rosae Crucis (SRC). Ethnographic findings illuminate how the situated, informal community lore becomes a pervasive learning device that underwrites individual and collective learning, as it emerges in (...) small talk, gossip, and cautionary tales, told and shared among members. Furthermore, a dynamic of tradition and innovation is at play within the community lore, as it sustains tradition while also providing a breeding ground for new ideas and practices that lead to innovation. Within the constructive tension between tradition and innovation, I delineate how community lore works as an educational resource, with explanatory value for situated learning, especially within esoteric communities of practice. (shrink)

Numerous scholars have signalled that neo-pagan practitioners use their body and their senses to interact with the divine and elaborate a spiritual experience. However, the learning process followed to achieve and produce a sensing body capable of communicating with summoned entities has not been properly assessed, until very recently. For over a decade, I have conducted ethnographic research on neo-pagan ritual practices held at European megalithic sites to understand how practitioners learn to co-construct their somatic experiences culturally. Collected data allowed (...) me to develop a model I called somatic pedagogy, which is a progressive sensory learning process applied by ritual specialists organizing practices. In this review article, I present a synthesis of published material where I have developed this model extensively. Specifically, I will go through the elements that permit this kind of somatic education to be implemented within analysed practices: the specificities of neo-pagan ontologies about the human body and world, the potential of neo-pagan rituals to function as learning sites, and the main stages of this progressive bodily education. (shrink)

This article seeks a better understanding of how Rudolf Steiner envisioned his reform pedagogy as a site of spiritual learning (for example through art, seasonal festivals, ritual drama, etc.), but also as a specific site intended to resist the encroaching influence of capitalism, materialism, and corporatism spreading in Germany following the First World War. Steiner’s ideas about education did not emerge in a vacuum. He was inspired by and connected with other forms of communist, socialist, and Lebensreform movements in his (...) time. Yet Steiner more actively embraced and incorporated esotericism into his pedagogical project. How did his approach differ from the other anti-capitalist and anti-materialist-inspired schools that were spreading, and what role did esotericism play in terms of developing Waldorf students? This article explores these questions and contributes to a recontextualization of both Steiner and esotericism taking place in the academy. (shrink)

In contemporary spirituality-related thought and behaviour in Estonia (as well as in a number of other regions), a phenomenon can be observed that I call hop-on hop-off spirituality. This means testing and tasting of various forms of contemporary spirituality (via techniques, courses, lectures, books, etc.) out of curiosity or for fun or just because a friend said that this or that teaching has changed their life. Such experimenting can sometimes result in deeper spiritual involvement or change in worldview but often (...) doesn’t bring along anything that could be defined as deeper spiritual or religious commitment or belonging. Based on interviews, questionnaire responses and written life-history narratives from Estonia from the 1990s to 2020s, I will analyse how the suggested term fits into the context of already existing definitions and terms related to “spirituality”, and how such “hop-on hop-off” participation can be still seen as a learning process that influences one’s values, meaning-making, coping models, and lifestyle. (shrink)

Atheism has had a strong presence on YouTube since its founding in the mid-2000s, which coincided with the rise of the new atheism movement, and lay atheists were quick to use the platform to spread new atheist ideas. Drawing from a sample of sixty-five atheist YouTube channels located and observed through online ethnographic methods, this article views YouTube videos as educational resources for atheists. It investigates different types of educational videos and ways of thinking about science, philosophy, and religion that (...) atheist content creators utilize and promote. The analysis reveals that they consistently frame these domains of knowledge through the truth claims they make and generally construct them within a hierarchical framework, with scientific knowledge at the top and religious knowledge at the bottom. Overall, their educational content reproduces new atheist discourses around these subjects, revealing the continuing influence of new atheism, two decades after its emergence. Furthermore, the popularity of videos that debunk arguments from religious apologists suggests that the intended audience of these videos includes both atheists, who are expected to need to learn to defend their atheism in debate with religious others, and “potential atheists”, religious believers who can be deconverted using rational arguments. (shrink)

The concept of “unlearning” has been positively endorsed in both self-help literature and organizational research, but has yet to be discussed in the study of religions. Is there room for it in the conceptual space of religious socialization, pedagogy and spiritual seeking? Where does it occur in the spiritual journey, and what is its purpose? From the perspective of social learning, and drawing on a definition and model from organizational studies, the case for “unlearning” is considered with reference to those (...) leaving religion. Addressing research gaps identified by organizational-studies scholars, I consider how leavers experience the process of freeing themselves from previously held beliefs, practices and commitments. What is revealed is an iterative and emotionally fraught process in which even voluntary religious leavers struggle to move on, often feeling powerless, even coerced by others. Whilst there is a broad fit between the basic process model of unlearning and what leavers experience, that is not the full story. Furthermore, questions remain about whether “unlearning” is a necessary or suitable concept, not least because it is rarely used by scholars of religion or practitioners themselves, all of whom prefer other terms. (shrink)

In this article, we explore the learning of newcomers in a religious community through a micro-sociological approach, making use of Jean Lave and Etienne Wenger’s (1991) notion of “legitimate peripheral participation” to conceptualize initial stages of inclusion and involvement in social practice. Our case study concerns Orthodox Christianity and is based on material gathered through fieldwork in a course targeting potential new members organized by a Finnish Orthodox parish. In the analysis, we inquire into how beginners learn skilful participation in (...) Orthodox liturgical life, and specifically embodied ritual conduct. This learning takes place primarily through participation in real-life divine services. The article highlights challenges faced by beginners in acquiring the embodied repertoire of Orthodox ritual, including adapting to the artistic use of ritual gestures, and negotiating the meanings produced through them. Furthermore, it also illustrates how nuanced dynamics between newcomers and old-timers influence the learning process. (shrink)

Our article has two aims: first, to track the ethos of learning and the importance of the guru–disciple relationship in the Amma movement, and secondly, to explore the ways in which one Finnish disciple frames her life though this special relationship. The narrative of the disciple becomes especially interesting in that she is a long-term devotee from Finland who has a background in formal academic learning and works in a socially highly valued and demanding profession – and yet has chosen (...) to invest a considerable amount of time and energy to spirituality and committed herself to a close and intimate guru–disciple relationship that guides her personal and work life as well as her overall understanding of learning. Our case study, drawing especially on such materials as Amma’s public discourse and one extensive individual narrative, complemented by ethnographical observations in the ashram in India, shows how pervasive the language and ethos of learning can be in a spiritual context, and what the intimacy of the teacher–student relationship may provide to highly educated individuals in contemporary largely secular Western society. (shrink)

This article discusses adult conversion in the Russian Baptist community as the unlearning of old sinful ways of living. Russian Baptists see conversion as an act of repentance, surrendering to Christ, and becoming born again, and as a life-long process of growing in faith. Based on an ethnographic study of the Baptist community in north-western and central Russia, the article discusses the glocal nature of the Russian Baptist community that attracts the kind of people that convert to this faith and (...) the circumstances of their conversion. Russian Baptist conversion is viewed as an act and a process, and conversion is seen as an ethical choice and an unlearning of the old ways of living. (shrink)

Sohbet (conversation) is a weekly, informal, religious-learning gathering that has been conducted by members of the Islamic Hizmet/Gülen Movement since its inception. The movement was established in Turkey in 1966 by Fethullah Gülen and his followers. It has evolved into a transnational social movement through educational, dialogical, and humanitarian aid/entrepreneurial activities. The movement was held responsible by the Turkish government for the so-called coup attempt in 2016. Tens of thousands of members fled, and the movement’s centre of gravity shifted from (...) Turkey to the diaspora. This ethnographic research project addresses the transformations within the movement during the diaspora phase. Focusing on a female sohbet group in Helsinki, I investigate the participants’ understandings of sohbet and how the sohbet has evolved since 2016. Thematic analysis reveals three predominant themes for understanding: socialization, belonging to a community, and a quest for piety. This article illustrates that sohbet is a space for religious learning, social interactions, and affirming a shared identity that shapes the hizmet habitus. Furthermore, sohbet revitalized the hizmet habitus following the forced migration. This study contributes to the existing literature on the sohbet by investigating it post-migration. Simultaneously, it contributes to studies on religious movements and how migration affects them. (shrink)

Over the last fifty years a plethora of new spiritual practices has emerged in the Church of Sweden. Many fall within a category of holistic practices, aimed at engaging body, soul, and spirit. Among these, two categories are dominant: meditations and movement-based bodily practices. Some of these practices are contested by other Christians on a theological basis. The article asks: Who are the new ritual specialists teaching these practices? Why do they teach these practices? Why in the church? By using (...) a bottom-up perspective and studying practices which lie outside the traditional Christian religious rites, which has been the focus in research on the Church of Sweden, we find that the holistic practices are framed in a culture of care, focusing on bodily and spiritual wellbeing. We suggest that the predominance of women in body-movement practices should be understood as a generational feature rather than as an expression of the feminization of the church. Many of the leaders are women who were part of new spiritual movements as well as body-mind practices and various forms of dance in gyms and yoga studios in the 1990s and early 2000s, finding an openness to bringing their knowledge into the church. (shrink)

Learning penetrates religion in many ways. Primary religious socialisation – sometimes referred to as religious nurture – is the process by which children are explicitly and purposefully taught to do things religiously or they learn implicitly by following what their families and other people around them do, speak and feel. In secondary religious socialisation one sets about learning something additional to or different from what was learned and internalised in one’s religious or non-religious childhood home and surroundings. Secondary socialisation may (...) also entail processes of unlearning something previously learned in order to grasp and master the skills, ways of thinking and feeling, and discursive habits of the new worldview and context of life. Learning in both primary and secondary socialisation can in some cases turn into a thoroughly religiously informed way of life. Alternatively, religious learning may not always be sufficiently lengthy and committed to result in full socialisation. Many people engage in religion merely in special situations or turning points in life, and after that particular need is over, religion loses its acute significance. Furthermore, religious learning may also have intended or unintended effects and consequences beyond the more strictly bounded religious sphere and may come to be reflected in personal and relational life much more widely. (See Long and Hadden 1983; Sherkat 2003; Collet Sabe 2007; Berliner and Sarró 2008; Erricker, Ota and Erricker 2012; Scourfield et al. 2013; Klingenberg, Sjö and Broo 2019.). (shrink)

Women often embody the central values and practices of their religious tradition. When they leave their community, women find a part of the “religious tapestry” remaining with them long after their disengagement. In this article, we draw from research in the UK and Finland to explore women’s efforts to unlearn parts of their former religious belonging. We draw on in total thirty-five interviews with women who disengaged from the Mormon Church, Jehovah’s Witnesses and Conservative Laestadianism. We conceptualize un/learning as a (...) multi-layered process consisting of both un-learning and re-learning. We explore women’s narratives about negotiating bodily limits, conduct and belonging, and understand these as suggesting experiences of a threefold un/learning: gendered, spatial-social and epistemic. We argue that examining gendered and embodied un/learning helps to understand women’s disengagement processes from minority Christian traditions in Western and Northern European secularized contexts such as the UK and Finland. (shrink)

Simon Peter undergoes a considerable development from his first introduction in the Gospel of Mark to later narratives, where he gains remarkable miraculous abilities. In Mark, he witnesses Jesus performing numerous miracles without himself being named as the performer of a single one, but in Matthew’s Gospel Peter walks on water (Matt 14:22–33), in Acts he heals two paralytics and raises a woman from the dead (Acts 3:1–10; 9:32–42), and in the fourth-century Latin Acts of Peter, also known as Actus (...) Vercellenses, he makes a dog speak (Acts Pet. 9.9–15), miraculously restores a shattered marble statue (11.8–23) and revives several people from the dead (27.1–11; 28.63–66). This article examines how Peter’s various miracles contribute to their respective stories, analyses how they reflect the needs of their respective authors, and discusses what they tell us about the use of genre in the narrative tradition about the apostle Peter and his miracles. (shrink)

The topic of this article is religious materiality in a Finnish, Lutheran setting. Reflecting on the altar cross of the Luther Church Helsinki – and more specifically the elevated role the cross played in the re-opening of the church in 2016 – the article supports the argument of recent scholars that Protestant engagement with materiality is not unambiguously negative but rather ambivalent. Using James Bielo’s concept of “legitimizing frames” – i.e. boundaries or landmarks within which Protestants feel safe enough to (...) deal with things and objects – the article suggests a so-called heritagization frame. Objects or things used within such a frame induce in people a sense of past events and experiences – preferably events in which God has made himself known in this world. This, in turn, enables people’s engagement with the objects. (shrink)

The current issue of Approaching Religion is based on a summer school and conference arranged in Åbo/Turku, Finland, in June 2023, on the theme of “Religion: Memory and Innovation”. The event was organized jointly by the Polin Institute for Theological Research (Åbo Akademi University), the Centre for the Study of Christian Cultures (University of Turku) and the Donner Institute for Research in Religion and Culture. The aim was to bring together doctoral candidates and researchers from various academic fields that engage (...) with the study of religion, such as theology, religious studies, history, philosophy, the arts, social and political sciences, and so forth. At this seminar, papers were presented that engaged with the theme of religion, memory and innovation from both historical and contemporary perspectives, looking also to the future where possible. In the current issue, therefore, we understand memory and innovation both as dramatic breaking points in history and as slowly evolving transformations, and we address past, present and emerging trends and trajectories within culture, society and the scholarly community. The societal relevance and impact of research in this field have also arisen as central themes in the presentations. (shrink)

Flowers are placed on the altar in many Christian churches. However, while many other items on the altar have given rise to a vast body of theological research, this is not the case with altar flowers. In this article the author makes a constructive contribution to the theology of altar flowers and looks at the contexts in which altar flowers are imagined and how these can help to illustrate theological elements. Two initial contexts for altar flowers are assumed: the liturgical (...) and the extra-liturgical, suggesting that altar flowers hold particular meanings both for those who know the Christian story, and equally for those who do not. It is suggested that a role which seems merely decorative is not that after all, as deeper Christian meanings can be offered in both contexts. Moreover, altar flowers as objects of nature have the capacity to speak to new groups of people on urgent contemporary themes. Finally, it is suggested that altar flowers may also bridge a divide between the secular and sacred. Apart from contributing to the construction of a theology of altar flowers, a deeper understanding of the intersections of aesthetics, faith and reason is sought. (shrink)

Nationalistic interpretations of history were prevalent in Finland until the Second World War. A unifying past for Finns was sought in antiquity, often influenced by interpretations of the Kalevala, regarded as the Finnish national epic. The Kalevala also inspired writers in the Theosophical Society, who promoted various alternative views of humanity’s past. In this article, I analyse the late 1930s writings of Wilho “Willie” Angervo (1875–1938), a medical colonel and author who had a central role in the Finnish Order of (...) the Star in the East and the Theosophical Society in his time. Inspired by the Kalevala, Angervo traced the origins of the Finns to the lost continent of Atlantis and aimed to revitalize the pre-Christian “faith of the forefathers”. Dialogical narrative analysis is employed to explore how Angervo portrayed the Finns’ past, combining Theosophical and nationalistic ideas to construct an ideal Finnishness. I argue that Angervo utilized the Theosophical timeline and concepts to construct a spiritually oriented national narrative for the Finns that would surpass any polit-ical quarrels and challenge both the Church and more military-oriented nationalism. (shrink)

The article focuses on the transformative potential of colours described by Rudolf Steiner. Steiner’s colour definitions are approached through the aesthetics of religion, investigating religion as a sensory and mediated practice. The goal is to clarify the identifiable features of the anthroposophical use of colour and how the Steinerian conception of colour relates to the anthroposophical worldview. Steiner’s conception of colours was strongly influenced not only by theosophy but also by J. W. von Goethe’s theory of colour and his ideas (...) of metamorphosis. Steiner’s colour definitions are discussed both through his published lectures and through his own drawings and paintings. These pictures were intended to function as models for artists working with anthroposophical art, and they can be understood as specific sensational (i.e. sensory) forms that many later artists have produced variations of. Steiner’s use of colour is approached particularly through his Nature Mood sketches (1922) and his painting New Life (Mother and Child) (1924). The analysis of artworks made in the anthroposophical tradition can deepen our understanding of Steiner’s conception of colours and its transformative potential. (shrink)

In this article a case study of the phenomenon of “living on light” is presented. The interlocutor “Eva” shares her memories from the period when she did not eat material food. Actor-network theory (ANT) is adopted to analyse the interview. This methodological framework sheds light on the connections between interacting human and non-human entities and thus reveals their agency. The phase of living on light appears to Eva as part of her personal spiritual progress. At the same time, relations with (...) the family become ambivalent since Eva does not want to share her true spiritual devotion. Eva’s experiences are demonstrated and re-imagined by mapping them with ANT concepts such as “intermediary” and “centre of calculation”. Eva’s period of living on light is discussed in three different forms of processuality. Characteristic of both the phenomenon of living on light and of ANT reading is the renovative quality of the ongoing processuality. (shrink)

The Gospel of John reflects several layers of social memory and theological creativity concerning Jesus’s death. In the early material, there seems to be a suppressed awareness of Jesus’s fate and an unwillingness to unfold it in narrative form – something that recalls the hypothetical sayings gospel Q and the Gospel of Thomas. There is also a search for alternative, figurative ways to visualize the endpoint of Jesus’s earthly life. Eventually, the narrative memory of Jesus’s passion, as told in Mark (...) and Matthew, was adopted with some modifications. Among the modifications of the passion storyline is the narrativization of the image of Jesus as a Paschal Lamb, an image already known to Paul. The most remarkable innovation, however, was the figure of the “Beloved Disciple” as an eyewitness to Jesus’s passion and death. (shrink)