TA 5/2011 (116. vuosikerta)

Agency and Cultural Object in the Sacred Space: Genesis and Reception of the Sculpture by Essi Renvall — Religious art in the sacred spaces of the Finnish Lutheran church has been subject to innovations, modifications of traditional ideas and heated discussions in the late twentieth century. The Second Coming of Christ, a sculpture by Essi Renvall located in Karjasilta Church in Oulu, appears as an interesting indicator of the cultural and political currents and influences of the 1960s and moreover as one of the first artworks in Finland’s sacred spaces to mirror issues of religion, gender and power in a multifaceted and momentous manner.

Communication in an Altar Space — Not much research has focused specifically on the altar space, yet the way in which the altar space is laid out has a far greater impact on the interaction there than is generally thought. The altar space embodies a number of factors that must be taken into account. The revised liturgy has increased the number of persons officiating at services. The location of the altar and the architecture of the church must also be taken into account. The layout of the altar space and the placement of furniture in it may either help or hinder interaction.

Symbolic Communications and Power: Proposed Feminist Adjustments to Philosophy of Religion — Feminist criticism contends that the practice of philosophy of religion by men has biased its questions and research angles in a way inconsistent with the ideal of scientific objectivity. The concept of divinity outlined in traditional philosophy of religion and the world of symbols that has evolved around it constitutes one, rather broad problematic area. Christian symbolism includes not just the myths, rites and symbols that go into it but also the religious language. In this article, I present proposals from a feminist point of view to adjust key biases in Christian symbolism and philosophy of religion. My angle is the notion put forward in post-modern feminist philosophy of religion that the world of symbols can be an enabler of change in philosophy of religion and in culture.