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Journal articles on the topic 'Continental Philosophy of Religion (Theology)'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Dickinson, Colby. "Continental Philosophy and Theology." Brill Research Perspectives in Theology 2, no. 1 (2018): 1–105. http://dx.doi.org/10.1163/24683493-12340003.

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AbstractContinental philosophy underwent a ‘return to religion’ or a ‘theological turn’ in the late 20th Century. And yet any conversation between continental philosophy and theology must begin by addressing the perceived distance between them: that one is concerned with destroying all normative, metaphysical order (continental philosophy’s task) and the other with preserving religious identity and community in the face of an increasingly secular society (theology’s task). Colby Dickinson argues inContinental Philosophy and Theologyrather that perhaps such a tension is constitutive of the natu

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2

Rossi, Philip J. "Building Bridges and Crossing Boundaries: Philosophy, Theology, and the Interruptions of Transcendence." European Journal for Philosophy of Religion 6, no. 1 (2014): 161–76. http://dx.doi.org/10.24204/ejpr.v6i1.196.

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Discussions about theological realism within analytic philosophy of religion, and the larger conversation between analytic and continental styles in philosophy of religion have generated relatively little interest among Catholic philosophers and theologians; conversely, the work of major figures in recent Catholic theology seems to evoke little interest from analytic philosophers of religion. Using the 1998 papal encyclical on faith and reason, Fides et ratio, as a major point of reference, this essay offers a preliminary account of the bases for such seeming mutual indifference and offers som

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3

d'Costa, Gavin. "Book Review: Continental Philosophy and Modern Theology." Theology 92, no. 747 (1989): 211–12. http://dx.doi.org/10.1177/0040571x8909200315.

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4

Setiawan, Ahmad Bayu, and Saeyd Rashed Hasan Chowdury. "Beyond the Chains of Dogma: Reconceiving the Divine in Contemporary Philosophy and Islamic Thought." Journal of Islamic Philosophy and Contemporary Thought 2, no. 2 (2024): 254–74. https://doi.org/10.15642/jipct.2024.2.2.254-274.

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The main academic issue in this article is how contemporary philosophy can contribute to the study of religion, particularly Islamic philosophy, by freeing religious thought from the constraints of dogmatic theology. This article discusses efforts to free God from the shackles of theology in the continental and analytic philosophical traditions. Beginning with Meister Eckhart’s prayer expressing a desire to be freed from God, this article traces the connection between Derrida’s deconstruction and logocentrism, which views God as an entity bound by the limitations of language. Based on the thou

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Cassidy-Deketelaere, Nikolaas. "Towards a Phenomenology of Kenosis: Thinking after the Theological Turn." Open Theology 8, no. 1 (2022): 128–52. http://dx.doi.org/10.1515/opth-2022-0201.

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Abstract What could it mean to think “after the theological turn”? This article proposes one possible answer by reframing the theological turn in light of the way in which Paul’s kenosis serves as a metaphor for deconstruction in a variety of continental philosophers who are all nevertheless hostile to overt theologising. Tracking this notion through the history of theology and philosophy, the article argues that it has been philosophically appropriated so as to indicate the point within the Christian theological complex that constitutes its fatal agent by setting in motion Christianity’s own

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6

Schubert, Frank D. "Continental Philosophy and Modern Theology: An Engagement. David Brown." Journal of Religion 70, no. 4 (1990): 648–49. http://dx.doi.org/10.1086/488501.

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7

Gable, Justin. "God Without Metaphysics: Some Thomistic Reflections on Heidegger’s Onto-Theological Critique and the Future of Natural Theology." American Catholic Philosophical Quarterly 95, no. 3 (2021): 527–48. http://dx.doi.org/10.5840/acpq2021616233.

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The Heideggerian critique of onto-theology has attained a semi-canonical status for continental philosophy of religion. But is the critique itself sound, and does it actually result in a richer philosophical and theological discourse concerning God? In this paper, I argue that Heidegger’s onto-theological critique suffers from serious difficulties. First (section II) I examine the critique, summarizing and condensing the critique in its essentials. I use Westphal’s fourfold criteria as a way of giving it some precision, while presenting it in relative independence from Heidegger’s own account

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8

O'FLAHERTY, NIALL. "WILLIAM PALEY'S MORAL PHILOSOPHY AND THE CHALLENGE OF HUME: AN ENLIGHTENMENT DEBATE?" Modern Intellectual History 7, no. 1 (2010): 1–31. http://dx.doi.org/10.1017/s1479244309990254.

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This essay offers a reassessment of William Paley's Principles of Moral and Political Philosophy (1785). It focuses on his defence of religious ethics from challenges laid down in David Hume's Enquiry Concerning the Principles of Morals (1751). By restoring the context of theological/philosophical debate to Paley's thinking about ethics, the essay attempts to establish his genuine commitment to a worldly theology and to a programme of human advancement. This description of orthodox thought takes us beyond the bipolar debate about whether intellectual culture in the period was religious or secu

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9

Witherington, T. Derrick. "Praying in the Breach: Worshiping through the End of Metaphysics." Horizons 45, no. 2 (2018): 317–46. http://dx.doi.org/10.1017/hor.2018.73.

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In recent years, discussion has raged within theologies inspired by Continental philosophy of religion regarding the supposed “overcoming” of ontotheology. In this article, I will consider the theological methodology of Louis-Marie Chauvet, a sacramental theologian whose work has been highly influenced by these discussions. For Chauvet, it is the liturgy that provides human beings with the necessary means, not for overcoming ontotheology, but for learning to livewithit in a healthy way. Through the liturgy, we learn towork throughontotheology, and thus to hear the call of Being to appropriatio

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10

Feldmann Kaye, Miriam. "“The Bush Burned with Fire and the Bush Was Not Consumed”." Religion and Theology 28, no. 3-4 (2021): 125–52. http://dx.doi.org/10.1163/15743012-bja10023.

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Abstract This paper explores the post-metaphysical theology of Richard Kearney (1954–) from a Jewish theological perspective. It seeks to provide an original analysis of his project “anatheism,” considering the prominence of Jewish texts in the development of the concept of anatheism. Rooted in deconstructionist and Continental philosophical discourses, Jewish hermeneutics also plays a central role in anatheism. This discursive intersection has received scarce scholarly attention to date. Biblical and other texts which he interprets, include the rabbinic exegesis of Rashi and of modern Jewish

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11

Jonkers, Peter. "Living as if God exists: Looking for Common Ground in Times of Radical Pluralism." European Journal for Philosophy of Religion 6, no. 1 (2014): 111–32. http://dx.doi.org/10.24204/ejpr.v6i1.194.

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This paper offers some comments on some metaphysical and epistemological claims of (critical) theological realism from the perspective of continental philosophy of religion, thereby taking the work of Soskice and Hick as paradigmatic for this kind of philosophical theology. The first comment regards the fact that theological realism considers religious and theological propositions as ways to depict or represent reality, and hence aims to bring them as much as possible in line with scientific ones. Some contemporary French philosophers (ricoeur, lévinas, and marion) criticize such a representin

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12

Avis, Paul. "Continental Philosophy and Modern Theology. By David Brown. Oxford, Blackwell, 1987. Pp. xii + 250. £27·50." Scottish Journal of Theology 42, no. 2 (1989): 255–56. http://dx.doi.org/10.1017/s0036930600056520.

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13

Soloviy, Roman. "The Challenges of Radical Hospitality for Evangelical Public Theology: the Ukrainian Case." International Journal of Public Theology 14, no. 3 (2020): 276–95. http://dx.doi.org/10.1163/15697320-12341620.

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Abstract In recent decades we have observed the recovery of the Christian tradition of hospitality. Christian theologians mostly view hospitality as a fundamental spiritual virtue, an obligation, that is essential for the dynamic expression of authentic Christian faith. Emphasis is given to the moral significance of hospitality. The intention of this article is to demonstrate that a theological framework of hospitality can be enriched by dialoguing with the interpretation of hospitality in continental philosophy. The philosophical approach calls attention to the fact that hospitality is not on

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14

Sampath, Rajesh. "The Buried Promise of Sections 74 and 75 of Chapter V of Division Two of Heidegger’s Being and Time (1927) in light of New Testament Christianity." Symposion 10, no. 1 (2023): 129–48. http://dx.doi.org/10.5840/symposion20231015.

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This article will offer a close reading of sections 74 and 75 of “Chapter V: Temporality and Historicality” of Division Two of Heidegger’s Being and Time (1927). Our goal is to expand on a speculative metaphysical reconstruction of Chapter 17 of the Gospel of John, when Jesus is finished speaking to the disciples and is addressing the Father alone. This is right before his Passion, namely the arrest, trial, crucifixion, and ultimate Resurrection. The work is not situated in either abstract systematic or biblical theology, which seeks to defend faith, particularly using modern continental philo

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15

McCall, Bradford. "Thinking through the Death of God: A Critical Companion to Thomas J. J. Altizer (Suny Series in Theology and Continental Thought). Edited by Lissa McCullough and Brian Schroeder." Heythrop Journal 51, no. 3 (2010): 532–33. http://dx.doi.org/10.1111/j.1468-2265.2010.00573_52.x.

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16

Penkett, Luke. "Mystical Theology and Continental Philosophy: Interchange in the Wake of God. Edited by DavidLewin, Simon D.Podmore, and DuaneWilliams. Abingdon – New York: Routledge, 2017. Pp. x, 268. £96.00(HB)/£29.59(PB)." Heythrop Journal 63, no. 3 (2022): 480–82. http://dx.doi.org/10.1111/heyj.14098.

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17

Hamilton, Alastair. "The Reformation and Robert Barnes: History, Theology and Polemic in Early Modern England. By Korey D. Maas. Pp. xii, 250, Woodbridge, The Boydell Press, 2010, £60.00. The Reception of Continental Reformation in Britain. Edited by PollyHa and PatrickCollin." Heythrop Journal 54, no. 3 (2013): 482–83. http://dx.doi.org/10.1111/j.1468-2265.2012.00790_37.x.

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18

Hösle, Vittorio. "Religion, Theology, Philosophy." Philotheos 3 (2003): 3–13. http://dx.doi.org/10.5840/philotheos200331.

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19

Fritz, Peter Joseph. "The Challenge of God: Continental Philosophy and the Catholic Intellectual Tradition. Edited by ColbyDickinson, HughMiller, and KathleenMcNutt. New York, London: Bloomsbury, T&T Clark, 2020. Pp. x, 173. £85.00 (HB), £28.99 (PB).Theology and Contemporary Continental Philosophy: The Centrality of Negative Dialectic. By ColbyDickinson. London, New York: Rowman & Littlefield, 2019. Pp. x, 157. $126.00 (HB), $42.00 (PB).Hope in a Secular Age: Deconstruction, Negative Theology, and the Future of Faith. By DavidNewheiser. Cambridge: Cambridge University Press, 2019. Pp. ix, 177. Hardback. £75.00." Heythrop Journal 63, no. 1 (2021): 144–49. http://dx.doi.org/10.1111/heyj.14080.

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20

Smith, James K. A. "CONTINENTAL PHILOSOPHY OF RELIGION." Faith and Philosophy 26, no. 4 (2009): 440–48. http://dx.doi.org/10.5840/faithphil200926440.

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21

Marinov, Milen. "Philosophy, Religion, Value." Diogenes 32, no. 2 (2024): 64–71. http://dx.doi.org/10.54664/xnua1412.

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The article examines the relationship between philosophy and religion and attempts to critically distinguish their subject matter based on the views of some of the most prominent representatives of philosophy and theology in the 20th century

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22

Rutledge, Jonathan Curtis. "Separating the Theological Sheep from the Philosophical Goats." Journal of Analytic Theology 9 (September 22, 2021): 205–22. http://dx.doi.org/10.12978/jat.2021-1.3540-39434630.

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Andrew Torrance has recently argued that we can distinguish analytic theology from analytic philosophy of religion if we understand theology as, fundamentally, a scientific enterprise. However, this distinction holds only if philosophy of religion is not itself a science in the sense intended by Torrance. I argue that philosophy of religion is a science in this sense, and so, that Torrance cannot distinguish theology from philosophy of religion in the way suggested. Nevertheless, I offer two alternative routes to the distinction based on the nature of the respective objects of study in theolog

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23

Jaeschke, Walter. "Philosophical Theology and Philosophy of Religion." Proceedings of the Hegel Society of America 11 (1992): 1–18. http://dx.doi.org/10.5840/hsaproceedings1992112.

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24

Moore, Andrew. "Philosophy of Religion or Philosophical Theology?" International Journal of Systematic Theology 3, no. 3 (2001): 309–20. http://dx.doi.org/10.1111/1463-1652.00067.

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25

Vessey, David. "Reducing Religion to Theology." American Catholic Philosophical Quarterly 78, no. 3 (2004): 482–85. http://dx.doi.org/10.5840/acpq200478329.

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26

Baker-Hytch, Max. "Analytic Theology and Analytic Philosophy of Religion: What’s the difference?" Journal of Analytic Theology 4 (May 6, 2016): 347–61. http://dx.doi.org/10.12978/jat.2016-4.120023010007a.

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Analytic theology is often seen as an outgrowth of analytic philosophy of religion. It isn’t fully clear, however, whether it differs from analytic philosophy of religion in some important way. Is analytic theology really just a sub-field of analytic philosophy of religion, or can it be distinguished from the latter in virtue of fundamental differences at the level of subject matter or methodology? These are pressing questions for the burgeoning field of analytic theology. The aim of this article, then, will be to map out several forms that analytic theology might (and in some cases actually d

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27

Khamidov, A. "PHENOMENON OF RELIGIOUS PHILOSOPHY. ARTICLE TWO. THEOLOGY, PHILOSOPHY OF RELIGION AND RELIGIOUS PHILOSOPHY." Adam alemi 89, no. 3 (2021): 154–65. http://dx.doi.org/10.48010/2021.3/1999-5849.14.

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The article compares such phenomena as religion, theology, philosophy and religious philosophy. It is shown that religion, theology and philosophy grow out of different world-attitude modalities, and therefore are directly incomparable and incommensurable. The specificity of religious philosophy, according to the position of the author of the article, is that it is primarily philosophy, but it poses and solves purely philosophical (that is, worldview and attitude) problems based on religious. It is argued that a particular religious philosophy may be more or less dependent on religious dogma.

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28

Holzer, Vincent. "Philosophy With(In) Theology: Rahner's Philosophy of Religion." Heythrop Journal 55, no. 4 (2012): 584–98. http://dx.doi.org/10.1111/j.1468-2265.2011.00734.x.

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29

Litvin, Tatyana Valerievna. "“Religion after Religion”, or Current Projects in Posmetaphysical Theology." Philosophy of Religion: Analytic Researches 4, no. 2 (2020): 168–73. http://dx.doi.org/10.21146/2587-683x-2020-4-2-168-173.

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Оne of the newest monograph is analysed where the ideas of Western theologians of the last decades, basing their theories on the reception of the philosophy of Martin Heidegger, are examined, Caputo, Kearney, Manjussakis, Hart being choosed in the first place. The rejection of metaphysics and the search for new methods of cognition, new philosophizing ways are actual for theology as well. Methodological issues, updating the existential vocabulary of theology, rethinking the transcendent become the subjects of reflection of postmodern theology. The reviewer pays reasonable attention, in accorda

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30

Zgórecki, Przemysław. "From Philosophy of Religion to Philosophy of Religious Experience: On New Tendencies in French Phenomenology of Religion." Religions 15, no. 1 (2024): 120. http://dx.doi.org/10.3390/rel15010120.

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Contemporary thinking on religion is confronted with the challenge of shifting from a ‘philosophy of religion’ to a ‘philosophy of religious experience’. This challenge, on which the common future of philosophy and theology depends, is not to draw a line between the two, but rather to cross that very line. Crossing the boundary between philosophy and theology, which is what is being discussed here, means transcending its naive geometric understanding in order to take up the old task of thinking in a new way. This is a challenge to both philosophy and theology because it is an existential, or r

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31

O'Collins, Gerald. "Review Article: Philosophical Theology, Philosophy of Religion, and Fundamental Theology." Irish Theological Quarterly 75, no. 2 (2010): 217–24. http://dx.doi.org/10.1177/0021140009361410.

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32

Eaghll, Tenzan. "Continental Philosophy and the Problem with Religion." Implicit Religion 20, no. 2 (2017): 187–203. http://dx.doi.org/10.1558/imre.34954.

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33

Hyman, G. "Explorations in Contemporary Continental Philosophy of Religion." Literature and Theology 18, no. 2 (2004): 225–27. http://dx.doi.org/10.1093/litthe/18.2.225.

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34

Tilley, Michael. "Kierkegaard and Recent Continental Philosophy of Religion." Philosophy Compass 8, no. 4 (2013): 400–408. http://dx.doi.org/10.1111/phc3.12020.

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35

Arroyo, Ciriaco Moron. "Literature, Religion, Theology." South Central Review 9, no. 1 (1992): 44. http://dx.doi.org/10.2307/3189386.

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36

Wattles, Jeffrey, and Eric J. Lott. "Vision, Tradition, Interpretation: Theology, Religion, and the Study of Religion." Philosophy East and West 40, no. 1 (1990): 99. http://dx.doi.org/10.2307/1399551.

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37

Craig, William Lane. "On Systematic Philosophical Theology." Philosophia Christi 23, no. 1 (2021): 11–25. http://dx.doi.org/10.5840/pc20212313.

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38

Danz, Christian. "Religious Diversity and the Concept of Religion." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 1 (2020): 101–13. http://dx.doi.org/10.1515/nzsth-2020-0004.

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SummaryThe article deals with the concept of religion in the contemporary theology of religions. Many theologians in the current debate work with a general concept of religion. Such a conception of religion unifies the distinctive religious diversities. This article argues that against the background of the previous debate, a theology of religions must proceed from a concept of religion as communication. This concept emerges out of the Christian religious tradition: it carries a particular meaning and hence should not be treated as universally applicable. Starting with a concrete concept of re

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39

Wittekind, Folkart. "Johann Gottlieb Fichte and Protestant Theology." Religions 15, no. 3 (2024): 302. http://dx.doi.org/10.3390/rel15030302.

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Johann Gottlieb Fichte’s thinking is part of the Sattelzeit, in which the foundation for the modern use of important concepts is laid. The stages of Fichte’s philosophy and his various theories of religion and Christianity reflect attempts to determine the function of religion in a modern society. Important is the philosophical foundation of religion, which is transformed from a moral theology based on Kant to a unified theory of the philosophy of mind. Fichte thus offers an alternative to Hegel and Schelling. This alternative has only been taken up in Protestant theology at a small number of

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40

Plant, Bob. "Michael Purcell, Levinas and Theology." International Journal of Public Theology 2, no. 2 (2008): 223–29. http://dx.doi.org/10.1163/156973208x290053.

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AbstractMichael Purcell's Levinas and Theology is an original and stimulating exposition of one of the most difficult French philosophers of recent years. Drawing predominantly on Levinas' phenomenological roots, Purcell analyses a number of theological concepts (notably liturgy, incarnation and grace) through a broadly Levinasian lense. While Purcell's book deserves serious attention, especially by those working in 'continental' theology, there are three areas which would have benefited from further analysis: whether Levinas reduces 'religion' to ethics; how the (alleged) radical 'otherness'

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41

Engberg-Pedersen, Troels. "Religion som verdenshåndtering." Dansk Teologisk Tidsskrift 77, no. 1 (2014): 27–45. http://dx.doi.org/10.7146/dtt.v77i1.105699.

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The article discusses two questions: whether (and in whatsense) Christianity can be ‘naturalized’; and whether ancient Stoicismmay contribute to a modern reformulation of ‘Christianity naturalized’.To answer these questions, the article focuses on articulating an understandingof ‘religion’ in relation to ‘science’. Building on the accountgiven of the philosophical discipline of ‘ethics’ by Hilary Putnam inEthics without Ontology, the article attempts to construct a structurallysimilar understanding of ‘religion’ (and its philosophical counterpart,‘theology’) that will give it a legitimate posi

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42

Fauzi, Machfudz. "Integration of Science and Religion in the Methodology of Holmes Rolston's Philosophy." El-Ghiroh 22, no. 1 (2024): 103–13. http://dx.doi.org/10.37092/el-ghiroh.v22i1.725.

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The viewpoint that talks about religion and science is not a subject that will run out with the times. This is because the connection between the two fills space and time, and it is interesting to study and accelerate the correlation between the two clearly. In fact, these studies need to be developed in a concentrated manner among scholars, especially academics in universities. The basis of the correlation between the two is to provide reinforcement that science and religion/theology are two sides of a coin that are interrelated to explain each other between the levels of belief and rationali

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43

Torrance, Andrew. "The Possibility of a Scientific Approach to Analytic Theology." Journal of Analytic Theology 7 (July 19, 2019): 178–98. http://dx.doi.org/10.12978/jat.2019-7.001322191404.

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A question that is often asked of analytic theologians is: what, if anything, distinguishes analytic theology from philosophy of religion? In this essay, I consider two approaches to what is called “analytic theology.” I argue that the first approach, which I associate with the common practice of analytic theology in the university, is very difficult to distinguish consistently from philosophy of religion. I also argue, however, that there is another approach that can be more clearly distinguished from philosophy of religion (generally understood). Following Aquinas, I associate this with a sc

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44

NDZI, LEONARD. "PHILOSOPHY FOR UNDERSTANDING THEOLOGY." Greener Journal of Social Sciences 15, no. 1 (2025): 38–44. https://doi.org/10.15580/gjss.2025.1.012825016.

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This article, “Philosophy for Understanding Theology,” examines the crucial connection between philosophy and theology and claims that a greater understanding of religious ideas requires philosophical investigation. The article illustrates how ancient and contemporary philosophical ideas have influenced theological growth and tackled important issues like the nature of God, existence, and morality by charting the historical interactions between these fields. It assesses modern philosophical challenges to conventional theological concepts and looks at the contributions of major philosophical tr

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45

Jamros,, Daniel P. "Philosophy, Theology, and Hegel's Berlin Philosophy of Religion, 1821-1827." Owl of Minerva 29, no. 1 (1997): 71–84. http://dx.doi.org/10.5840/owl19972918.

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46

Neville, Robert Cummings. "Philosophical Theology for a New Age." Religions 14, no. 3 (2023): 359. http://dx.doi.org/10.3390/rel14030359.

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Having distinguished the primary philosophers of religion, those whose philosophies of “Everything” entail something about religion, from those who study only or mainly religion, this article discusses the necessary comparative base for the future of the field. It distinguishes the approach that begins with the subject matter from the approach that sticks with a home tradition to which comparison adds new material, arguing for the former. The religions of West Asia, South Asia, and East Asia are discussed, noting the naturalistic form of the last. The fundamental comparative category for philo

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47

King, Derek. "How to tell Jerusalem from Athens: How a faith-methodology distinguishes theology from philosophy." Theology in Scotland 27, no. 1 (2020): 25–36. http://dx.doi.org/10.15664/tis.v27i1.2100.

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Recent developments in both philosophy and theology have blurred the line between the two disciplines: philosophers of religion have sought to use philosophical methodology to answer explicitly theological questions, while at the same time the rise of analytic theology has led to philosophical tools increasingly being used for the thelological task. This paper sets out to demonstrate that the most useful way to distinquish theology from philosophy of religion is to adopt a faith-methodology and goes on to outline what this would look like in practice.

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48

Benson, Bruce Ellis. "A RESPONSE TO SMITH’S “CONTINENTAL PHILOSOPHY OF RELIGION." Faith and Philosophy 26, no. 4 (2009): 449–56. http://dx.doi.org/10.5840/faithphil200926441.

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49

Delport, Khegan M. "The Unthought of Modernity." Religion and Theology 30, no. 3-4 (2023): 159–78. http://dx.doi.org/10.1163/15743012-bja10059.

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Abstract The modernity of the West has generally tended to construct the relation between magic and religion according to a developmentalist schema, chiefly as a movement from the primitive to the modern, from superstition to enlightenment. However, recent developments in the study of religion, intellectual history, critical theory, as well as theology demonstrate that such a dualism might be unsustainable. The persistence of the magical into the discourses of modernity (e.g., science, philosophy, and theology) undermines any framing narrative of this sort. In this essay, which serves as an in

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50

Kirsberg, Igor W. "Phenomenology of Religion in Russia as an Example of Phenomenological Incomprehension?" Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 60, no. 2 (2018): 255–66. http://dx.doi.org/10.1515/nzsth-2018-0013.

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Summary This article outlines the possibility of phenomenology of religion as a strictly cognitive, non-theological and namely phenomenological discipline in the structure of the study of religion, based on the cognitive-value demarcation, for which the Russian variant of phenomenology of religion has been criticized. The irreducible difference between cognition and value is grounded in the specificity of thought and feeling; possible attempts to represent cognition and value as a mixture are rejected. Phenomenology of religion as recomprehended is characterized by a prevailing cognitive tende

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