- Norwegian School of Theology
PO Box 5144 Majorstua
N-0302 Oslo
Norway - +47 22 590 534
- Christology, Theological Anthropology, Contemporary Religion, Hermeneutics, Philosophical Criticism of Religion, Moral Philosophy, and 19 moreTheories of the Self and Their Theological and Philosophical Implications, Postmodern Culture and Religion / Theology, Sacrifice (Philosophy), Philosophy, Phenomenology, Philosophical Theology, Ritual Theory, Charles Taylor, Karl Barth, Jean-Luc Marion, Education, Sociology, Anthropology, Psychology, Literature, Cultural Studies, Gender Studies, Research Methodology, and Theology and Religious Studiesedit
- Henriksen is a professor of systematic theology, and teaches and does research in all areas of that discipline. Never... moreHenriksen is a professor of systematic theology, and teaches and does research in all areas of that discipline. Nevertheless, his main research subjects are philosophical theology and the philosophy of religion. He has supervised more than 30 doctoral students for their PhD, and has presently 6 PhD-students under supervision, in addition to master students. His present research topic focuses on different dimensions in understanding the relationship between God and human experience, as well as on religion interpreted from a pragmaticist position.edit
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Religion must be seen as the result of the learning processes of humanity, as they manifest themselves in human interaction with and experience of reality. Such interaction depends on knowledge that provides the basis for practices of... more
Religion must be seen as the result of the learning processes of humanity, as they manifest themselves in human interaction with and experience of reality. Such interaction depends on knowledge that provides the basis for practices of orientation and transformation. Religion as part of human culture provides resources for identifying lasting significance of experience in light of what appears to be ultimate conditions for a good and flourishing life. Thus, it is also possible to understand human distinctiveness as manifest in the dynamic practices in which humans participate, and of which religious practices are part. Therefore, it is not specific attributes that make humans distinct from other species but how they engage these in relation to the various experiential dimensions and ascribe significance to some of these in light of what they understand as ultimate sources of orientation and transformation.
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Research Interests: Philosophy and Dialog
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From Eerdmans' description: This book studies the dynamic interplay between human experience, science, and belief in God Can Christian belief in God, a contemporary scientific approach to human life, and human experience all be... more
From Eerdmans' description: This book studies the dynamic interplay between human experience, science, and belief in God Can Christian belief in God, a contemporary scientific approach to human life, and human experience all be held together? Yes, says Jan-Olav Henriksen, who in this book shows how such a synthesis can be realized. Taking both knowledge of evolution and belief in God as Creator into account, Henriksen's Life, Love, and Hope articulates a vision for understanding the relationship between God and human experience in contemporary terms. Henriksen maintains that evolutionary theory does not account for all that can and must be said about human life and experience. Conversely, he also argues that any belief in God as Creator can be informed and deepened by knowledge of evolution.
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The article explores how an analysis of how desire in human life may prove a fruitful approach to develop a contemporary Christology, i.e., an actual and relevant interpretation of the work and ministry of Jesus Christ. Taking its point... more
The article explores how an analysis of how desire in human life may prove a fruitful approach to develop a contemporary Christology, i.e., an actual and relevant interpretation of the work and ministry of Jesus Christ. Taking its point of departure in desire as a pre-subjective and relational element in human life, it develops its importance in the life of Jesus, interpreting his ministry as shaped by a desire for the kingdom of God, understood as an open and lifegiving community. By understanding Jesus’ desire for the Kingdom as an open and opening desire, it also becomes possible to see the opposition against him and his death as a result of a closed and closingdesire, that strives for control and negates the community he desired. Moreover, by analyzing how desire is at play also in different encounters between Jesus and others, the article displays ways of reading his life and work from the angle of desire in a way that allows for developing a close connection between his minist...
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... av Leif Gunnar Engedal. Magnar Kartveit: The Origin of the Samaritans (Side 232-234) av TorleifElgvin. Paulus brev: Innledende essay og introduksjoner ved Jorunn Økland (Side 234-236) av Geir Otto Holmås. ... Religion og populærkultur... more
... av Leif Gunnar Engedal. Magnar Kartveit: The Origin of the Samaritans (Side 232-234) av TorleifElgvin. Paulus brev: Innledende essay og introduksjoner ved Jorunn Økland (Side 234-236) av Geir Otto Holmås. ... Religion og populærkultur (Side 239-240) av Jan-Olav Henriksen. ...
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Several scholars (A. Porterfield, G. Wingren) have suggested that Lutheran theology, despite its focus on the importance of creation, seems to lack an adequate theology for the healing of the body. This claim is here taken up, discussed... more
Several scholars (A. Porterfield, G. Wingren) have suggested that Lutheran theology, despite its focus on the importance of creation, seems to lack an adequate theology for the healing of the body. This claim is here taken up, discussed and substantiated, in order to suggest a constructive theology of bodily healing from a Lutheran perspective. A Lutheran theology of bodily healing needs to be based on a doctrine of creation as well as in an understanding of the healing ministry of Jesus. This approach allows for a perspective that sees such healing as presence and revelation of God, as grace, and as related to, but not conditioned by, faith.
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... lack, and a lack that we see met and compensated more clearly by the new spirituality that Woodhead and Heelas found in Kendal (2005).This is among the challenges for theology that I have discussed with Linda Woodhead in TKRS... more
... lack, and a lack that we see met and compensated more clearly by the new spirituality that Woodhead and Heelas found in Kendal (2005).This is among the challenges for theology that I have discussed with Linda Woodhead in TKRS 2005-2006. See also Henriksen 2007. ...
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SummaryGod is always experienced in the mode of representations. The fundamental representation of God is Jesus Christ, the true image of God. In order to specify this designation further, with reference to all of humanity, it is... more
SummaryGod is always experienced in the mode of representations. The fundamental representation of God is Jesus Christ, the true image of God. In order to specify this designation further, with reference to all of humanity, it is suggested that the basic features of such representation can be identified in the features of desire and vulnerability, as manifestations of interconnectedness and dependence. These features are not only expressing themselves as that with which humans need to come to terms, but they also manifest the deeply relational character of humanity and its internal connection to goodness. They also make it possible to specify further how God and the human being are intrinsically connected, and make it possible to see why love is so important in the realization of imago Dei: It is love that secures that both desire and vulnerability can contribute to human flourishing, and thus precludes sin from manifesting itself.
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The Anthropocene presents theology, and especially theological anthropology, with unprecedented challenges. There are no immediately available resources in the theological tradition that reflect directly on such experiences. Accordingly,... more
The Anthropocene presents theology, and especially theological anthropology, with unprecedented challenges. There are no immediately available resources in the theological tradition that reflect directly on such experiences. Accordingly, the situation calls for contextually based theological reflection of what it means to be human under such circumstances.
This book discusses the main elements in theological anthropology in light of the fundamental points: a) that theological anthropology needs to be articulated with reference to, and informed by, the concrete historical circumstances in which humanity presently finds itself, and b) that the notion of the Anthropocene can be used as a heuristic tool to describe important traits and conditions that call for a response by humanity, and which entail the need for a renewal of what a Christian self-understanding means. The book explores what such a response entails from the point of view of contemporary theological anthropology and discusses selected topics that can contribute to a contextually based position.
This book discusses the main elements in theological anthropology in light of the fundamental points: a) that theological anthropology needs to be articulated with reference to, and informed by, the concrete historical circumstances in which humanity presently finds itself, and b) that the notion of the Anthropocene can be used as a heuristic tool to describe important traits and conditions that call for a response by humanity, and which entail the need for a renewal of what a Christian self-understanding means. The book explores what such a response entails from the point of view of contemporary theological anthropology and discusses selected topics that can contribute to a contextually based position.
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Friedrich Nietzsche claimed to be a psychologist. This claim is substantiated in his criticism of religion. In this book, Jan-Olav Henriksen provides new perspectives on Nietzsche's contribution to such criticism by applying elements from... more
Friedrich Nietzsche claimed to be a psychologist. This claim is substantiated in his criticism of religion. In this book, Jan-Olav Henriksen provides new perspectives on Nietzsche's contribution to such criticism by applying elements from attachment theory and self-psychology. The result is that Nietzsche's insights into the problematic elements in religion point beyond what he was able to articulate based on the psychological resources available to him. Henriksen sheds new light on the psychological dimensions in Nietzsche's individualism, his understanding of God, morality, metaphysics and emotions, and demonstrates how Nietzsche's criticism of religion is rooted in both psychological splitting and a profound loss of the orientational resources religion provided in his childhood.
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Hvorfor reiser vi fremdeles på ferie til Thailand, når vi vet at flyreiser gir store utslipp av CO2? Hvorfor fortsetter Norge med oljeutvinning, selv om alle vet at bruk av fossil energi fører til global oppvarming? Dette er vår tids... more
Hvorfor reiser vi fremdeles på ferie til Thailand, når vi vet at flyreiser gir store utslipp av CO2? Hvorfor fortsetter Norge med oljeutvinning, selv om alle vet at bruk av fossil energi fører til global oppvarming? Dette er vår tids store moralske utfordring, mener de to forfatterne Arne Johan Vetlesen og Jan-Olav Henriksen: Vi vet hva som kan motvirke klimakrisen, men vi gjør likevel ikke det som trengs.
Vetlesen og Henriksen inspirerer til å tenke annerledes om natur og samfunn og til å reflektere rundt de etiske og moralske valg vi alle må ta. Sammen må vi finne en måte å leve på som er bærekraftig for alle levende vesener i dag og for fremtidige generasjoner. Etikk i klimakrisens tid er et kritisk og konstruktivt bidrag til debatten om vår tids største utfordring.
Vetlesen og Henriksen inspirerer til å tenke annerledes om natur og samfunn og til å reflektere rundt de etiske og moralske valg vi alle må ta. Sammen må vi finne en måte å leve på som er bærekraftig for alle levende vesener i dag og for fremtidige generasjoner. Etikk i klimakrisens tid er et kritisk og konstruktivt bidrag til debatten om vår tids største utfordring.
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Exploring how the climate crisis discloses the symbol deficit in the Christian tradition, this book argues that Christianity is rich in symbols that identify and address the failures of humans and the obstacles that prevent humans from... more
Exploring how the climate crisis discloses the symbol deficit in the Christian tradition, this book argues that Christianity is rich in symbols that identify and address the failures of humans and the obstacles that prevent humans from doing well, while positive symbols that can engage people in constructive action seem underdeveloped. Henriksen examines the potential of the Christian tradition to develop symbols that can engage peoples in committed and sustained action to prevent further crisis. To do so, he argues that we need symbols that engage both intellectually and emotionally, and which enhance our perception of belonging in relationships with other humans, be it both in the present and in the future.
According to Henriksen, the deficit can only be obliterated if we can develop symbols that have some root or resonance in the Christian tradition, provide concrete and specified guidance of agency, engage people both emotionally and intellectually, and finally open up to visions for a moral agency that provide positive motivations for caring about environmental conditions as a whole.
According to Henriksen, the deficit can only be obliterated if we can develop symbols that have some root or resonance in the Christian tradition, provide concrete and specified guidance of agency, engage people both emotionally and intellectually, and finally open up to visions for a moral agency that provide positive motivations for caring about environmental conditions as a whole.
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Shame is a deeply problematic emotion that causes much trouble and pain in our lives, interrupting our immediate mode of being in the world and making us feel bad about who we are. Nevertheless, we use it in many contexts to discipline... more
Shame is a deeply problematic emotion that causes much trouble and pain in our lives, interrupting our immediate mode of being in the world and making us feel bad about who we are. Nevertheless, we use it in many contexts to discipline others, impede personal development, regulate participation in communities, and instil in others commonly accepted norms and values. All these uses of shame suggest to some that it is a phenomenon with positive attributes, despite its darker sides.
Many who study shame do so from the vantage point of a single scholarly discipline. This book is an exception. Its authors approach shame from multiple perspectives, seeking a more nuanced picture of its various roles in human life and its impact on social interaction.
This book explores shame from an interdisciplinary perspective that looks into psychology, philosophy, evolutionary theory, theology and religious studies, and moral theory. The theoretical insights are then applied to understand shame’s workings in relation to embodiment, religion, and morality. Hence, Shame’s Unwelcome Interruption and Responsive Movements. Body, Religion, Morality – an Interdisciplinary Study will be of value to anyone who is interested in approaching shame from a comprehensive, scholarly perspective.
Many who study shame do so from the vantage point of a single scholarly discipline. This book is an exception. Its authors approach shame from multiple perspectives, seeking a more nuanced picture of its various roles in human life and its impact on social interaction.
This book explores shame from an interdisciplinary perspective that looks into psychology, philosophy, evolutionary theory, theology and religious studies, and moral theory. The theoretical insights are then applied to understand shame’s workings in relation to embodiment, religion, and morality. Hence, Shame’s Unwelcome Interruption and Responsive Movements. Body, Religion, Morality – an Interdisciplinary Study will be of value to anyone who is interested in approaching shame from a comprehensive, scholarly perspective.
Christian faith depends upon the resurrection of Jesus, but the claim about Jesus’ resurrection is, nevertheless, disputed. This book, written by a New Testament scholar and a systematic theologian in conjunction, develops the conditions... more
Christian faith depends upon the resurrection of Jesus, but the claim about Jesus’ resurrection is, nevertheless, disputed. This book, written by a New Testament scholar and a systematic theologian in conjunction, develops the conditions for the claim. It carefully analyzes the relevant texts and their possible interpretations and engages with New Testament scholarship in order to show nuances and different trajectories in the material. The picture emerging is that the New Testament authors themselves tried to come to terms with how to understand the claim that Jesus had been resurrected from the dead. But the book does not stop there: by also asking for the experiential content that gave rise to the belief in the resurrection. Sandnes and Henriksen argue that there is no such thing as an experience of the resurrection reported in the New Testament—only experiences of an empty tomb and appearance of Jesus, interpreted as Jesus resurrected. Hence, resurrection emerges as an interpretative category for post-Easter experiences, and is only understandable in light of the full content of Jesus’ ministry and its context.
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This study investigates the close relationship between God and human beings via an understanding of religion as clusters of practices that relate humans to ultimacy by different types of representation. Christian religion articulates its... more
This study investigates the close relationship between God and human beings via an understanding of religion as clusters of practices that relate humans to ultimacy by different types of representation. Christian religion articulates its belief in God as creator (manifest in the power to be) and redeemer (represented in the life and ministry of Jesus Christ. Christ thus is the primary representation of God as the ultimate reality of love. He is also the true image of God, and the model for how humans are also called to represent God in love. The human features of desire and vulnerability, as these express elements that shape, form, and articulate challenges for human life, present humans with the need for orienting themselves, and for different types of transformation. Christian religion articulates a specific mode of how to cope with these challenges presented by desire and vulnerability: by living in love. Against this backdrop, Henriksen argues that neither how one understands religion, God, nor how to live a life that relates to ultimacy, can be tasks fulfilled as long as history goes on.
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Inspired by pragmatism, this book addresses religious plurality with the aim of bringing forth how it may be approached constructively by Christian theology. Accordingly, not doctrine, but practices are focussed in its analyses of... more
Inspired by pragmatism, this book addresses religious plurality with the aim of bringing forth how it may be approached constructively by Christian theology. Accordingly, not doctrine, but practices are focussed in its analyses of interreligious topics. Henriksen argues that engagement with the diversity of religious traditions should be grounded in openness towards the other, and resistance against making others similar to oneself. Accordingly, the book presents a theological approach where interaction between religious practitioners is considered a benefit and a necessity for the positive future of religious traditions. It will be of interest to anyone who is interested in the understanding of religious pluralism from the point of view of Christian theology.
The study reconstructs and analyzes Christianity as a cluster of practices that manifest a distinct historically and contextually shaped mode of being in the world. Henriksen suggests that these practices imply a complicated relationship... more
The study reconstructs and analyzes Christianity as a cluster of practices that manifest a distinct historically and contextually shaped mode of being in the world. Henriksen suggests that these practices imply a complicated relationship between the tradition in which they originate, the community that emerges from and is constituted by that tradition, and the individuals who appropriate the tradition that these communities mediate through their practices. Thus, to think of Christianity simply in terms of belief is misleading and represents an underdetermination of its distinct character.
Henriksen further argues this relationship needs to be described primarily as practices aimed at orientation and transformation. His analysis points to Christianity's similarity to other religions in regard to the functional or pragmatic dimensions it displays. Examining facets such as prayer, the use of scripture, preaching and doctrine, Henriksen emphasizes that the element that makes a practice distinctively Christian is how it relates to and is informed by the Jesus story.
Henriksen further argues this relationship needs to be described primarily as practices aimed at orientation and transformation. His analysis points to Christianity's similarity to other religions in regard to the functional or pragmatic dimensions it displays. Examining facets such as prayer, the use of scripture, preaching and doctrine, Henriksen emphasizes that the element that makes a practice distinctively Christian is how it relates to and is informed by the Jesus story.
This book presents an argument for understanding religion as an expression of different types of practices: those of orientation, transformation, and reflection. Instead of understanding religion first and foremost on the basis of... more
This book presents an argument for understanding religion as an expression of different types of practices: those of orientation, transformation, and reflection. Instead of understanding religion first and foremost on the basis of doctrine and propositionally articulated belief, he argues that religions should be seen primarily as practices that mediate symbolic resources for orientation and transformation. The meaning of doctrine and reflection is constituted by its relation to such practices. Thus, doctrine does not constitute religion. This approach allows for a maximalist understanding of religion, i.e. seeing religions as a variety of phenomena relating to all dimensions of human experience. This is not possible to understand from a reductionist perspective. The volume offers a concrete, practice-orientated and pragmatistic understanding of the role of religion in different realms of human life.
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This book discusses actual traits in the contemporary Norwegian discourse about religion. It argues for a nuanced debate where one tries to avoid sweeping generalisations, be it if one considers religion from a positive or form a more... more
This book discusses actual traits in the contemporary Norwegian discourse about religion. It argues for a nuanced debate where one tries to avoid sweeping generalisations, be it if one considers religion from a positive or form a more critical perspective.