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Ritiš : tķmarit Hugvķsindastofnunar

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Ritiš : tķmarit Hugvķsindastofnunar

						ARNFRIÐUR GUÐMUNDSDOTTIR OG HJALTI HUGASON
eiga sér stað og meðvituð ákvörðun um stefnubre^TÍngu. I samfélags-
umræðu undangenginna mánaða hefur meðal annars komið fram sterk
krafa um að þeir sem eiga hlut að máli axli ábyrgð. Kristinn mannskilning-
ur leggur áherslu á að við göngumst við gerðum okkar, ekki aðeins fyrir
dómstólum heldur einnig gjörvallri samfélagsheildinni (lat. coram bomini-
bus) og Guði (lat. coram Deó), skapara okkar og lífgjafa. Að ganga út frá því
að h'fið sé gjöf sem okkur er treyst fyrir knýr okkur til að skoða það í stærra
samhengi en ekki aðeins út frá eiginhagsmunum og geðþótta líkt og vissu-
lega var gert á tímabilinu sem kennt er við góðærið.
Meðvitundin um að vera sköpun Guðs gefur lífi okkar tilgang, mark-
mið og stefnu til framtíðar. Hún er okkur kröftug hvatning til að takast á
við þá erfiðleika sem nú er við að etja hér á landi þótt útlitið sé dapurlegt.
Endanlegt markmið sköpunarverksins er að við finnum samhljóm við
náungann og náttúruna, ró hið irmra og endurnýjað samfélag við skapara
okkar. Slíkur samhljómur sköpunarverksins næst ekki án þess að unnið
verði að sátt og réttlátri samfélagsskipan bæði hér á landi og um allan
heim, að bundinn verði endir á ranglát skiptá auðs og tækifæra. Við vorum
sköpuð til réttlætis og að því ber okkur að vinna. Það er sú ábyrgð sem
sköpunartrúin felur í sér.
ABSTRACT
Theology in politics - politics in theology
The aim of this article is to provide a theological response to the economic crisis
Iceland has been suffering from since the fall of 2008. The authors present their
main thesis in the beginning of the article, namely that all theology is political. In
other words, they maintain that theological discourse is bound to have political
consequences, which does not necessarily mean that all theologians acknowledge
the political nature of theology. Those who presuppose a duality between matter
and spirit, or at least between worldly and religious spheres, are less likely to rec-
ognize the political nature of theology than those who do not. A few examples of
an explicitly political theology from the 20* century are introduced, followed by a
section on Jewish-Christian creation theology. By stressing the role of God as the
creator of heaven and earth, and of the human being as created in God's image,
creation theology has an important sociological significance, as it emphasizes the
responsibility given by the creator to individuals and humanity as a whole. This
responsibility is for the entire creation, nature not excluded. From the story of the
Fall we see how difficult it can be, as a sinful humanity has a strong tendency to be
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