Potentials and Problems of a Theological Foundation of Tolerance

容忍是在某些宗教、哲学或意识形态信念的背景和前提下发展起来的。然而，具体地说，这些先决条件往往是拒绝那些想法或信仰不同的人的决定性原因。宗教信仰也是如此，因为其信徒声称绝对真理，因此拒绝其他信仰或非信仰者的生活方式和心态。人们的印象是，反对派往往阻碍和平共处，而不是被视为容忍的促进者。这并不一定是这种情况，这是在这个项目中关于新教基督教信仰的工作。其主要目标是发展一种连贯一致的容忍神学理论，这种理论可以与世俗背景相联系。这将通过与研究单位的指导模型进行批判性建设性接触来实现。这一指导模式支持这样一种假设，即宗教容忍不能仅仅通过指出类似信仰和/或道德价值观的交叉点来实现，而更重要的是确定各自宗教内使拒绝相对化并产生尊重的参照点，以便将容忍描述和塑造为“被尊重驯服的拒绝”（B。Simon）。因此，可以证明，宽容所必需的自我相对化必须来自信徒在他们（这里是新教-基督教）对现实本身的理解的背景下的自我理解，因此必须在那里寻找相应的动机，以便通过尊重来发展宽容的潜力，这可以“驯服”拒绝。对于新教-基督教信仰，这些动机包括，在教条的条件下，首先是一个人自己的信仰的不可用性的感知，并在道德方面，爱一个人的邻居，陌生人和敌人的戒律的中心地位。将结合研究股的指导模式审查它们的业绩。具体而言，哈特穆特·罗森瑙追求的是教义认识论的指导问题，即在新教-基督教信仰中是否以及在多大程度上可以发展宽容的潜力，如何确定这些潜力，以及是否以及在多大程度上可以定义宽容的限度。金加·泽勒研究了伦理指导问题，即爱的戒律在其各种版本中如何与研究单位的指导模型相关联，以及相应的调解尝试带来了哪些收获和挑战。然后，这两个PI分类的教条主义和认识论以及道德调查宽容的结果，一方面，他们的影响，一个全面的基督教伦理模型，另一方面，材料教条主义的问题。

Tolerance develops in the context and under the preconditions of certain religious, philosophical or ideological convictions. However, in concreto, these preconditions are often decisive reasons for rejecting those who think or believe differently. This is true for religious convictions insofar as their adherents claim absolute truth and thus reject the way of life and mindset of people of other faiths or non-beliefs. Religions, so the impression goes, tend to stand in the way of peaceful coexistence rather than being perceived as promoters of tolerance. That this does not have to be the case is to be worked out in this project with regard to the Protestant-Christian faith. The main goal is to develop a consistent and coherent theological theory of tolerance, which can be linked to a secular context. This shall be achieved in critical-constructive engagement with the Research Unit's guiding model. This guiding model supports the hypothesis that religious tolerance cannot only be achieved by pointing out an intersection of similar beliefs and / or ethical values, but that it is much more important to identify points of reference within the respective religion that relativize rejection and generate respect, so that tolerance can be described and shaped as "rejection tamed by respect" (B. Simon). Hence, it can be shown that the self-relativization necessary for tolerance must come from the self-understanding of believers in the context of their (here: Protestant-Christian) understanding of reality itself, so that corresponding motives must be sought there in order to develop a potential for tolerance through respect, which can "tame" rejection. For the Protestant-Christian faith, these motives include, in dogmatic terms, above all the perception of the unavailability of one's own faith and, in ethical terms, the central position of the commandment to love one's neighbor, stranger and enemy. Their performance is to be examined in connection with the Research Unit's guiding model. Specifically, Hartmut Rosenau pursues the dogmatic-epistemological guiding question of whether and to what extent potential for tolerance can be developed within the Protestant-Christian faith, how these would be determined, and also whether and to what extent limits to tolerance can be defined. Kinga Zeller examines the ethical guiding question of how the commandment of love in its various versions relates to the guiding model of the Research Unit and what gains as well as challenges result from corresponding attempts at mediation. The two PIs then classify the results of the dogmatic and epistemological as well as ethical investigations into tolerance in terms of their implications for a comprehensive model of Christian ethics on the one hand, and for material-dogmatic questions on the other.