TA 2/2008 (113. vuosikerta)

Alive or Dead? A Look at the Present State of Latin American Liberation Theology — The article discusses the present state of Latin American liberation theology in a critical analysis of the claim that liberation theology is dead or in a state of crisis because of the collapse of socialism. The article presents an alternative view of the relationship between the real socialism of Eastern Europe and the right-wing dictatorships of Latin America. There was a certain similarity in the role of the churches too. Liberation theology is different nowadays, because the social situation in Latin America is very different from what it was in the 1970s and 1980s. The article presents some examples of the new sort of liberation theology.

The Russianization of Charismatic Christianity: The Global Neo-Charismatic Movement in Post-Socialist St. Petersburg — The article examines small charismatic-evangelical churches in Russia established in the 1990s, mostly as a consequence of Western missionary work. It discusses how the churches have settled in the country after the age of atheism, i.e., how the global charismatic movement has been adapted for Russia and tailored to the Russian atmosphere. The discussion considers for instance how and why the churches have adopted current Russian nationalistic rhetoric. The article is based on diverse materials: interviews, observation and texts that the churches have produced, and it presents new knowledge on the post-Soviet field of religions in Russia.

A Farewell and a Return: Two Views of Jesus from a Hermeneutical Perspective — The article revisits the author’s installation speech as the Professor of New Testament Theology at Åbo Akademi University. Held in Uppsala in 1997, this lecture set the hermeneutical agenda that is here exemplified by examining two apparently different views of Jesus. One is the figure of Jesus in the Johannine farewell speech. The other example is from the Swedish movie ”Så som i himmelen” directed by Kay Pollack (2004), a representative of the transfigurational Jesus film genre. Such transfigurations are likely the only form in which we moderns can imagine Jesus making a ”comeback” after two millennia. As Albert Schweitzer put it, every period will inevitably paint its own picture of Jesus. This is true of John, as well. The historical Jesus will not return, but in a sense it is not entirely incorrect to speak of Jesus as ”our eternal contemporary” (Horton). However, we must realize that the one calling us to ”follow him” is a creative blend of early Christian as well as modern presentations of Jesus.

Use of the Old Testament Underlying the Traditions Regarding the Burial of Jesus — We may observe that the New Testament relates two different traditions regarding the burial of Jesus. The co-existence of these two narratives can be explained by how the Old Testament was used among the first Christians. Some sources favour the honourable burial of Jesus by Joseph of Arimathea, while others declare that the burial was a shameful one. The notion that Jesus was buried quickly and in shame by hostile officials can be explained by Deut. 21:22–23. However, neither archaeology nor Jewish historical texts offer evidence that would contradict the possibility of a crucified person being given an honourable burial. Therefore the historical truth of the burial is to be sought through the Gospel of Mark.