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1
Hu, Yi-Nan. „Incarnational pastoral ministry“. Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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2
Wells, Bradley Mark. „Co-Inhered Flesh: Incarnational Performance Theology in the Plays of Charles Williams“. Thesis, The University of Sydney, 2014. http://hdl.handle.net/2123/11426.
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While remembered chiefly as a writer of fiction and poetry and as a member of the Inklings, Charles Williams (1886–1945) also deserves critical attention and analysis as a prolific and successful playwright, who made a unique and insufficiently recognised contribution to both the specific revival of religious verse drama and to the broader development of modern drama in the earlier part of the twentieth century. It is in his plays that Williams is best able to realize his unique literary and theological vision of what he termed Co-inherence. This belief in the mutual interdependence of the spiritual and physical realm, where the natural and supernatural co-exist, arose from Williams’s particular understanding of the Incarnation: the Word made flesh in the person of Christ. In striking and distinctive contrast with his prose and poetry, it is in the physical realm of the theatre that Williams was able to create, in live performance, an aesthetic of co-inhered flesh that physically embodied his unique incarnational theology. After first locating Williams’s plays within the context of his contemporary verse dramatists and religious thinkers, and surveying the extensive critical and biographical literature relevant to this topic, and establishing the key elements of his incarnational theology, the development and realization of his performance theology of co-inhered flesh is traced in its evolving complexity and various facets, expressions and characterisations through an investigation of all of Williams’s known plays, including his published and recently re-discovered unpublished works, and by considering five key aspects of his dramatic realization of his theory: his vision of the City, his notion of love, his sense of time, his apprehension of the Deity, and his understanding of the nature of evil.
3
Kuykendall, Ronald Dent. „Christus consummator : the incarnational theology of Robert Isaac Wilberforce (1802-1857) : an evangelical reassessment“. Thesis, Coventry University, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.492357.
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Robert Wilberforce (1802-1857), a son of William Wilberforce, is largely known through his apparent departure from his evangelical upbringing for the Roman Catholic Church following the Gorham Judgment (1850); this decision along with his agreement with much of the teachings in the Tracts for the Times, and friendships with men like Keble, Newman, Froude, Pusey, and Manning, have rendered his great systematic theological synthesis, The Doctnne of the Incarnation of Our Lord Jesus Christ (1848), largely unrecognized by the Evangelical audience to whom it was written. This revisionist thesis will attempt to provide a corrective to the study of the Oxford Movement as a whole by suggesting the need to modify long held theological conclusions concretized in the classic Evangelical work on the subject Peter Toon's Evangelical Theology 1833-1856. To provide the basis for such a revision of the literature this thesis will do five things. First, this thesis will draw together disparate praises for Wilberforce by credible scholars that are suggestive of the need for further research. Next, it will examine the complexities and ambiguities surrounding the task of defining an 'Evangelical' in the first half of the nineteenth century that makes it impossible to make a definitive determination in Wilberforce's case. The third accomplishment this thesis will aim to establish a philosophical and theological context for Wilberforce's various attacks against Evangelicalism of his day. This reexamination of the presuppositional basis of his theological argument and a new openness to appreciate the weaknesses of Rationalism will allow for his arguments to be given their full force and weight. The rest of the main body of research will attempt to set forth Wilberforce's systematic theology based upon the Incarnation. This theology will be extracted and examined through a detailed exposition of his most significant work 'The Doctrine of the Incantation'. Finally, in an appendix it will evaluate the existing literature on Wilberforce for the first time. This evaluation will demonstrate the significance of Wilberforce's work as it anticipated and predated the greatest achievements of the twentieth century Roman Catholic Church with respect to advances in soteriology, ecclesiology, and liturgical theology.
4
Kapic, Kelly Michael. „Communion with God : relations between the divine and the human in the theology of John Owen“. Thesis, King's College London (University of London), 2001. https://kclpure.kcl.ac.uk/portal/en/theses/communion-with-god--relations-between-the-divine-and-the-human-in-the-theology-of-john-owen(2d11b956-8695-4fc0-881b-0eaf6f8b89e4).html.
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5
Santos, Jose Celio dos. „Incarnation and Humanization in the Theology of Karl Rahner“. Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108065.
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Thesis advisor: O. Ernesto ValienteThesis advisor: Richard Lennan
Thesis (STL) — Boston College, 2018
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Ho, Man Kei. „A critical study on T.F. Torrance's theology of incarnation“. Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683219.
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Rose, Timothy Edward Francis. „Paradox and revelation : the incarnation and natural theology in Kierkegaard's religious thought“. Thesis, King's College London (University of London), 1999. https://kclpure.kcl.ac.uk/portal/en/theses/paradox-and-revelation--the-incarnation-and-natural-theology-in-kierkegaards-religious-thought(19d84a13-825d-4307-90ff-e8f18131dc42).html.
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8
Bertozzi, Alberto. „The language of subjectivity postmodernity, Lacan, Levinas, theology /“. Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Tucker, Nicholas John Cuthbert. „In search of the romantic Christ : the origins of Edward Irving's theology of incarnation“. Thesis, University of Stirling, 2018. http://hdl.handle.net/1893/27283.
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This thesis reassesses the evidence surrounding Edward Irving’s controversial teaching about the doctrine of the incarnation. Irving was a controversial figure in his own day and his legacy has been contested ever since he was dismissed from the ministry of the Church of Scotland for teaching that Christ had a ‘fallen’ human nature. This thesis re-examines the emergence and significance of Irving’s teaching. It evaluates the scholarly consensus that his distinctive Christology was a stable feature of his thought and argues the case that his thinking in this area did change significantly. Methodologically, this thesis draws on some aspects of Quentin Skinner’s work in the importance of context (Chapter Two) to understand Irving as he really was, rather than in terms of his later significance. In the light of this, Irving’s biography is examined in Chapter Three, before moving into a discussion of the influential part played by Samuel Taylor Coleridge in Irving’s intellectual development (Chapter Four). The second half of the thesis then moves on to consider the development of Irving’s Christology and the questions surrounding its provenance and development (Chapters Five and Six). Finally, in Chapter Seven, possible sources of explanation for Irving’s distinctive ideas about the Incarnation are exhibited and assessed. The argument of this thesis is that Edward Irving developed an account of the Incarnation that was essentially novel, in response to the Romantic ideas that he had derived from Coleridge. In accordance with Coleridge’s assessment, it is argued that this derivation was rendered more complex by Irving’s incomplete apprehension of Coleridge’s underlying philosophy. Nonetheless, it is argued that Edward Irving’s teaching presented a Romantic version of Christ, and that this distinctive conception owes more to the times in which Irving lived than to the theological tradition to which he claimed adherence.
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Kornu, Kimbell. „The logic of anatomy : dissective rationality and the difference of incarnation“. Thesis, University of Nottingham, 2017. http://eprints.nottingham.ac.uk/42694/.
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My thesis is that the tendency of modern medicine to reduce patients into causes to be mastered rather than persons to be treated does not stem from post-Enlightenment developments but rather lies within the beginnings of Western medicine itself, in what I call the anatomical rationality. I follow the development of this rationality through Hippocrates, the beginnings of anatomical dissection in Aristotle and Herophilus, and the theological translation of anatomy by Galen. I further show how this anatomical rationality that arises from medicine then transforms into dissective analysis that applies to theological and philosophical discourse, as seen paradigmatically in Nestorianism and the ontological logic of Avicenna. I argue that this anatomical rationality is a totalizing approach to knowing that creates new dualisms, such that nothing can escape the dissective gaze, God and man included. I suggest that the way to overcome the totalizing effects of the anatomical rationality is turning to the Incarnation of Christ, the God-man, who provides both the metaphysical ground and imagination for paradox and mystery, thereby protecting the integrity of God and man.
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Newell, Christopher. „Our wounds are not for healing : a theology of incarnation from within dis-abled minds“. Thesis, University of Winchester, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.698196.
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'Our Wounds are not for Healing’ is a journey into a question that is both deeply personal and theo-therapeutic in its seeking connections of the personal with culture and cosmology; can an applied theology rooted in the living ‘tradition’ of feminist and queer theology begin to question classical definitions of the ‘sane’ and ‘insane’? Indeed, does the very process of theological thinking stand as a contemporary and alternative perspective to many psychiatric and psychological models of sanity and insanity still entrenched in the bio-medical, itself embedded in Victorian concepts of fixed diagnostic procedures? May there indeed be a transgressive theology of healing based on radical feminist Christological understanding which speaks as much of anger, chaos, and resistance as it does of peace or reconciliation; may, indeed, these be inclusive of one another rather than dualistic opposites? What is the theological nature of healing for those labelled with having a ‘severe and enduring’ mental illness? Too frequently, theology has addressed issues of mental health from a largely pastoral and detached observational perspective. I would like to ask whether the model of an embodied and experiential theology of disability championed by theologians such as Nancy Eiesland and others can more powerfully and insightfully apply to those who are described as suffering from sever and enduring mental health problems and whether ‘mad’ theologies are waiting to be revealed and told and honoured: theologies which seek a new perspective on the divine/human encounter. Do certain contemporary theological models of chaos, in creation and cosmology, offer a valorised place for those who psycho-chaos ultimately deems to be of little value in western capitalist economies except as the recipients of ‘compassion’?
12
Bushur, James G. „The flesh of Christ in the economy of salvation in the teaching of St. Irenaeus of Lugdunum“. Online full text .pdf document, available to Fuller patrons only, 1998. http://www.tren.com.
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13
Wood, Eric. „The Primacy of Christ: A Theological Foundation“. Athenaeum of Ohio / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=athe1490281954783496.
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Marriage, Sophia. „The local church and incarnation theology : the convergence of inculturation and liberation in two Roman Catholic Dioceses - Zomba (Malawi)and Infanta (the Philippines)“. Thesis, University of Edinburgh, 1998. http://hdl.handle.net/1842/30443.
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Since Vatican II, Roman Catholic Theologians from the Third World have been arguing for the creation of their own indigenous or local theology. Traditionally this has taken one of two forms, liberation or inculturation theology. The first concentrates on a political or economic analysis of society and addresses it with the message of freedom from oppression in the Bible; the second considers the "colonialism of the mind", reinterpreting western Christianity in the framework of other cultures and religions. Both forms of theology emphasise the importance of the grassroots Christians owning and determining the local manifestation of the church. This thesis takes the people as its starting point. It uses sociological methods of data collection and qualitative analysis to examine closely the local expressions of what it means to be church in two Third World countries. Through interviews with the local congregations and an investigation of the activities of the local church it paints portraits of these churches. The two dioceses chosen for investigation were the diocese of Zomba in Malawi and the Prelature of Infanta in the Philippines. Both are "post-revolutionary" countries where the Catholic hierarchy took a significant role politically and they were chosen to discover how this has affected faith at the grassroots. The thesis investigates to what extent inculturation and liberation have occurred in the two situations, suggesting that the old division between inculturation and liberation is no longer valid in real-life circumstances. In place of this dualism, which could be seen as a further legacy of Western colonialism, the case studies suggest that inculturation and liberation are part of the same process, and can be expressed by Vatican II's understanding of "Incarnation Theology". This refers not only to a past event but interprets incarnation as an ongoing process which gives a new understanding and value to history. From the portraits, the analysis that follows examines models of incarnation, taking the issues presented by the case studies to suggest three themes that are important in the process towards a local church. Through the voices of the congregations of these diverse churches, the thesis discusses the position of history in faith, the emphasis on the liturgy of life in addition to the liturgy of the church, and the new models of church emerging in the Third World.
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Mulder, Anne Claire. „Divine flesh, embodied word incarnation as a hermeneutical key to a feminist theologian's reading of Luce Irigaray's work /“. [S.l. : Amsterdam : s.n.] ; Universiteit van Amsterdam [Host], 2000. http://dare.uva.nl/document/81617.
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Worden, Daniel Lee. „Clement of Alexandria : incarnation and mission of the Logos-Son“. Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/16500.
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Clementine scholarship acknowledges Clement's doctrine of the Incarnation and generally maintains that for Clement the divine Logos assumed human flesh. However, because of Clement's complex logology and three passages suggesting a docetic interpretation of Christ's flesh, scholars tend to move away from addressing the Incarnation and treat either the metaphysics of the multiple logoi theory or the question of Clement's Docetism, or both. Because of this diversion in research, there remains a gap in the literature around Clement's teachings about the Incarnation. This thesis begins to fill the gap by explaining Clement's view of the Incarnation, which he connects to the emergent ‘exchange' doctrine, envisaged as a divine mission. It situates Clement as an heir of the apostolic tradition while he engages with Greek philosophy and Gnostic belief. The research delineates Clement's gnostic tradition, which he considered faithful to the Old Testament and to the teachings of the apostles. The investigation collates Clement's usage of John 1:14 and the term ginomai linked with Logos, anthropos, and sarx. It examines Clement's discussion in Stromateis VII.2, where he claims the Logos assumed flesh susceptible to suffering, emotions, and physical sensibilities. In Clement's teachings, the Logos became both anthropos and sarx so that anthropos might become theos. This thesis outlines Clement's usage of the terms parousia and epiphaneia (appearing), showing they are consequential to the Incarnation. Clement presents the Logos as Saviour, who conquers malevolent powers and death to release humankind from corruption through his sufferings from birth to the cross. Clement also presents the Logos as a Teacher, who during his parousia, interprets precisely the Old Testament, and in his appearing, discloses true gnosis, which guides anthropos to godliness. The evidence demonstrates that Clement bases his path for assimilation to God upon the Incarnation of the Logos.
17
Klesken, Ashley. „Toward a Catholic Cosmocentric Theological Anthropology: A Synthesis from Ask the Beasts: Darwin and the God of Love and Laudato Si'“. University of Dayton / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1596719880496661.
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Davis, Martin Miller. „An explanatory account and examination of the doctrine of the mediation of Jesus Christ in the scientific theology of T. F. Torrance / Martin Miller Davis“. Thesis, North-West University, 2012. http://hdl.handle.net/10394/8662.
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The doctrine of the mediation of Jesus Christ in the scientific theology of T.F. Torrance rests on the fundamental scientific axiom, derived from the natural sciences, that knowledge is developed in accordance with the nature (kata physin) of the object as it is revealed in the course of scientific inquiry. As a theological realist, Torrance finds real and accurate knowledge of God in Jesus Christ. To know God through the incarnate Son, who is “of one nature with the Father” (homoousios to Patri), is to know God in strict accordance with God’s nature and hence in a theologically scientific way. Scientific theology will operate on a christological basis, for the incarnation of Jesus Christ is the “controlling centre” for the Christian doctrine of God.
Torrance’s holistic theology investigates its object of inquiry within the nexus of “onto-relations,” or “being-constituting” interrelations, that disclose its identity. Because the fundamental aspects of reality are relational rather than atomistic, a scientific theological approach to the doctrine of the mediation of Jesus Christ requires that he be investigated within the nexuses of interrelations that disclose his identity as incarnate Saviour of the world. An examination of Torrance’s doctrine of mediation reveals three specific nexuses of “onto-relations” that disclose the identity of Jesus Christ. These are his interrelations with 1) historical Israel, 2) God, and 3) humanity.
In the present thesis, the vast and scattered array of Torrance’s thought on the mediation of Jesus Christ is reduced to a minimal number of basic concepts, or “elemental forms,” that arise from the nexuses of interrelations that constitute the identity of the incarnate Son. These basic, constitutive concepts of Torrance’s doctrine of the mediation of Christ are the Nicene homoousion and the Chalcedonian doctrine of the hypostatic union, as well as the doctrines of incarnational redemption and the “vicarious humanity” of Jesus Christ. These elemental forms provide a basic, organising framework to examine and explain the mediation of revelation and reconciliation of Jesus Christ in the scientific theology of T.F. Torrance.Thesis (PhD (Church and Dogma History))--North-West University, Potchefstroom Campus, 2013
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Maalouf, Charbel. „Erôs de Dieu, érôs de l’homme. Une mystique érotique chez Grégoire de Nysse“. Thesis, Paris 4, 2010. http://www.theses.fr/2010PA040251.
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Notre recherche porte sur la théologie mystique chez Grégoire de Nysse et effectue une relecture de la mystique du Nysséen à partir de deux thématiques capitales dans l’œuvre de ce dernier : la thématique gnoséologique et la thématique érotique. Au cours de cette étude, nous montrons la place considérable de la gnôsis dans l’œuvre grégorienne et nous redéfinissons le statut de celle-ci dans l’ascension de l’âme vers Dieu en lien étroit avec l’amour. Cet amour, désigné par l’érôs, constitue le double mouvement de l’expérience mystique et se définit comme l’érôs de Dieu pour l’homme (l’incarnation du Christ) et l’érôs de l’homme vers Dieu (la divinisation de l’homme). Cette conception de l’érôs résulte à la fois d’une continuité et d’une discontinuité par rapport à l’héritage philosophique grec, dans une relation qui nous invite à redéfinir la théologie comme généalogie. À partir de cette aventure érotique entre Dieu et l’homme, Grégoire établit une relation intrinsèque entre foi et raison et pose les fondements d’un dialogue véritable entre théologie et philosophie puisque, selon lui, la véritable ascension mystique ne saurait être détachée de la démarche gnoséologique, elle-même étroitement liée à l’expérience érotique. Ainsi la mystique, fondée sur la gnôsis et l’érôs, redéfinit-elle la théologie comme mystiqueThis piece of research into Gregory of Nyssa’s mystical theology provides a rereading of Gregory’s mysticism, based upon two leading themes in his work: gnoseology and eros. The study demonstrates the considerable space Gregory gives to gnôsis in his work, and redefines the role it plays in the soul’s ascent to God, which is closely connected with love. This love, designated as erôs, constitutes the dual movement of mystical experience, and is defined as the erôs of God for human beings (incarnation of Christ) and as the erôs that draws human beings towards God (divinisation of humanity). Such a conception of erôs is both continuous and discontinuous with the Greek philosophical tradition, a relation that invites a redefinition of theology as genealogy. On the basis of this erotic adventure between God and humankind, Gregory establishes an intrinsic relation between faith and reason, and lays the foundations of a genuine dialogue between theology and philosophy. For according to him, authentic mystical ascent cannot be detached from the gnoseological process, which, in turn, is closely linked to erotic experience. In this way, a mysticism founded on gnôsis and erôs leads to a redefinition of theology as mysticism
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Craft, Jennifer Allen. „Making a place on earth : participation in creation and redemption through placemaking and the arts“. Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3732.
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This thesis will explore a theology of place and placemaking that is focused on the participatory role of humans in both creation and redemption, while suggesting the central and paradigmatic role of artistry in our construction of and identification with place. Building on the most recent theological and philosophical engagement with place, this thesis will argue for a theology of place that takes seriously the doctrines of creation and incarnation, focusing on a particularly redemptive understanding of placemaking in the material world. In its study of scripture and theology, it will focus on God's blessing of people to participate in the making of places, along with the role this human making has in relationship to divine presence and the divine plan for creation and redemption. After developing a theology of place and placemaking more generally, the second half of this thesis will consider the practical, constructive, and transformative capabilities of placemaking as witnessed through the arts. Relying on theological engagement with the arts, it will argue that artistic making of all kinds and attention to place go hand in hand. Exploring a selection of artistic genres, including the photography of Marlene Creates, the quilts of Gee's Bend, and the literature of Wendell Berry, this thesis will suggest that imaginative and “artistic” placemaking practices can give us a deeper understanding of the creative, redemptive, and transformative work of Christ in Creation, while also elucidating our calling to participate in it.
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Reinhardt, David Lee. „Theatrical living : responsive lives which manifest God's loving presence and ways“. Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/16579.
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God is revealed through Scripture and the Incarnation as desiring to establish loving relationships with others beyond the Trinity. In the beginning he did so by creating human beings, and making himself, his desires, and his ways known to them. He chose to do so through particular actions and encounters in history which involved various forms of embodied manifestation, and led up to the supreme manifestation: the enfleshing of Jesus. Following on from the acts of Jesus which perfectly manifested God and his ways to the world in the flesh, human creatures created in the image of God and united to Christ are also called and gifted by God to manifest God's presence, activity, and ways in this world by using their bodies to live faithfully and responsively to the leading of the Spirit. In order to investigate and demonstrate these claims, Part I of the thesis examines a selection of precedent-setting events chronicled in the Old Testament in which God manifested his presence and ways to people in a variety of circumstances. Part II is concerned with a theological examination of God's manifestations and the roles people can and should play in these manifestations. It begins by engaging with reflections on the subject from the early church fathers Irenaeus, Athanasius, and Augustine; and, in keeping with the Reformed approach taken in the thesis generally, this is followed by in-depth treatments of Reformer John Calvin and Reformed theologian Karl Barth on the revelation, manifestation, and proclamation of God by people in this world. Having substantiated the claim that how people live is significant and of concern to God as it can impinge upon his ongoing desire to make himself and his ways known, Part III is designed to provide a fuller understanding of some of the meaning and significance conveyed by bodily expressions in human interactions with an eye towards seeking ways to live more faithfully to God. It identifies the theatre, particularly improvisational theatre, as a laboratory for understanding human living, and so explores the insights of theatre practitioners into everyday living; while also considering the work of philosophers of language and sociologists who do the same. Through this spotlight on the theatricality of life the case is made for attempting to live responsively, in keeping with improvisational actors, in ways that are faithful to God and which can serve to aid those united to Christ as they seek to make God known to others.
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Oliveira, Marcio Dias de. „Teologia do corpo: alguns princípios éticos a partir da encarnação do Verbo e da prática de Jesus“. Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/18353.
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Previous issue date: 2014-12-16This research is based on Theological Anthropology and Sacred Escriture in order to show the incarnation of the Word as a source of ethical principles to the human body. For that took into account the attitudes of Jesus with those wounded in body integrity. The importance of this research is justified due to problems with the body piercing reflected in society through negligence in health, poverty, exploitation and other forms of non recognition of the human being in the physical. The human body is the place of manifestation of God who created it to prove; is the path, through its transcendence for man to go to God who came out to man through human flesh. By a result, the denial of bodily dimension restricts the revelation of God and reduces man to be simple without dignity and transcendence
A presente pesquisa fundamentou-se na Antropologia Teológica e na Sagrada Escritura com o intuito de mostrar a encarnação do Verbo como fonte de princípios éticos para o corpo humano. Para isso levou em consideração as atitudes de Jesus com as pessoas feridas na integridade corporal. A importância desta pesquisa se justifica devido aos problemas de desconsideração com o corpo refletidos na sociedade por meio de descasos na saúde, miséria, exploração ou outras formas de não reconhecimento do ser humano no físico. O corpo humano é o lugar da manifestação de Deus que o criou para nele se revelar; é o caminho, por meio de sua transcendência, para o homem ir à Deus que veio ao encontro do homem por meio da carne humana. Em virtude, disso a negação da dimensão corpórea restringe a revelação de Deus e reduz o homem a simples ser sem dignidade e transcendência
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Machado, Kleber de Oliveira. „A hipótese pluralista de John Hick: pressupostos filosóficos e teológicos da visão fundamental Hickiana“. Universidade Presbiteriana Mackenzie, 2009. http://tede.mackenzie.br/jspui/handle/tede/2521.
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Previous issue date: 2009-02-09Fundo Mackenzie de Pesquisa
This essay analyses the most important thesis of the pluralist theologian John Hick. It gives special attention to the ground books: The metaphor of God incarnate, An interpretation of religion, Death and eternal life. In the first book, he reformulates the incarnation doctrine to turn the pluralist hypothesis possible. In the second, he introduces his pluralist hypothesis that all religions are valid responses to the Real or Ultimate Reality. And in the third, which is his global theological work, he searches to build up what would be a pareschatology embracing the pluralist hypothesis. Finally, the essay seeks to demonstrate the inconsistency of Hick‟s Kantian epistemological grounds. It also presents the strong consequences that the revisionist project and the global theology have to Christian theology. It shows that the revisionist task, which has been proposed by Hick, empties the meaning of Christian theology. Therefore, it does not consider it as an authentic response to the Real, what invalids Hick's pluralist hypothesis.
Esta dissertação analisa as principais teses do teólogo pluralista John Hick. Dá-se especial atenção aos livros que as fundamentam: A Metáfora do Deus Encarnado, An Interpretation of Religion e Death and Eternal Life. No primeiro livro, ele reformula a doutrina da encarnação para tornar a hipótese pluralista possível. No segundo, ele apresenta sua hipótese pluralista de que todas as religiões são respostas válidas ao Real ou Realidade Última. E no terceiro, o qual é seu trabalho de teologia global, ele busca construir o que seria uma parescatologia que mantenha a hipótese pluralista. Finalmente, a dissertação procura demonstrar a inconsistência da base epistemológica kantiana de Hick. Demonstra também as profundas conseqüências que o projeto revisionista e a teologia global têm sobre a teologia cristã. Apresenta que a tarefa revisionista que tem sido proposta por Hick, esvazia o significado da teologia cristã. Por conseguinte, não a considera como uma resposta autêntica ao Real, o que invalida a hipótese pluralista de Hick.
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Underbrink, Mary Clare. „"Le traité des autre mariages" de Jeanne Chézard de Matel (1596-1670) : vers une spiritualité de l'incarnation“. Thesis, Lyon 3, 2011. http://www.theses.fr/2011LYO30049/document.
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Ce travail est présenté en trois parties : une édition critique du « Traité des quatre mariages » de Jeanne Chézard de Matel (Roanne 1596-Paris 1670), une analyse historico-Théologique du traité et une exploration des questions théologiques sur l’Incarnation soulevées dans ce traité qui donnent naissance à une spiritualité de l’Incarnation. Dans l’édition du texte sont présentés des recherches sur la vie de l’auteur (mystique lyonnaise, fondatrice de l’Ordre du Verbe Incarné et du Saint Sacrement), son milieu, ses sources, ses écrits et sa théologie, ainsi que des recherches sur l’histoire du traité (le manuscrit, la date de composition, le copiste, sa relation avec le « Traité des trois mariages » et les sources éventuelles de son contenu). La deuxième partie analyse le traité selon les deux thèmes de lecture biblique et de mariage spirituel. L’analyse se fait avec attention au contexte historique et aux sources, avec le but d’ouvrir une réflexion théologique sur les questions soulevées dans le traité. La troisième partie met en regard la pensée de Jeanne Chézard de Matel et la théologie contemporaine en prenant comme point commun l’expérience du lecteur actuel. L’étude explore les relations entre le temps et l’éternité et entre la Création, l’Incarnation et le Salut. Le travail aboutit à la présentation d’une spiritualité de l’Incarnation qui la comprend comme éternelle et salvatrice, une union d’amour qui lie les humains, l’un avec l’autre, et tous avec DieuThis work is presented in three parts: a critical edition of the “Treatise on the Four Marriages” of Jeanne Chézard de Matel (Roanne 1596 – Paris 1670), a historical-Theological analysis of the treatise, and an exploration of the theological questions on the Incarnation raised in this treatise, giving rise to an incarnational spirituality. The edition of the text presents research on the life of the author (a mystic from the region of Lyon, foundress of the Order of the Incarnate Word and Blessed Sacrament), her milieu, her sources, her writings, and her theology, as well as research on the history of the treatise (the manuscript, date of composition, copyist, relationship with the “Treatise on the Three Marriages”, and the sources of its content). The second part analyzes the treatise according to two themes: the reading of Scripture and spiritual marriage. The analysis, keeping in mind the treatise’s historical context and sources, seeks to open a theological reflection on the issues raised in the treatise. The third part puts Jeanne Chézard de Matel in dialogue with contemporary theologians, taking as a common point the current reader’s experience. The study explores the relationship between time and eternity and between Creation, Incarnation and Salvation. The work culminates with the presentation of a spirituality of the Incarnation, understood as an eternal and salvific union of love which binds all humans together with each other and with God
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Miller, Blaise Anne-Marie. „Le verbe fait image : iconoclasmes, écriture figurée et théologie de l'Incarnation chez les poètes métaphysiques : le cas de George Herbert“. Paris 3, 2008. http://www.theses.fr/2008PA030131.
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La période située entre les deux grandes vagues de destructions iconoclastes dans l’Angleterre du XVIe et du XVIIe siècle est aussi celle où se développe une nouvelle poétique dite « métaphysique », caractérisée par un usage frappant du conceit. Ce travail, consacré à l’œuvre de George Herbert, se propose d’étudier le glissement de propriétés habituellement dévolues à l’image religieuse vers la poésie. On montrera comment la rhétorique et l’imaginaire iconomaques informent le projet littéraire et religieux d’un auteur qui cherche à convertir et purifier la poésie. Là où l’iconoclasme anglais passé et à venir extériorise une crise profonde de la notion même d’image, George Herbert cherche à la reconstruire intérieurement par une poétique efficace de la discordia concors dont le modèle est la théologie de l’Incarnation. Si Herbert rompt, comme tant d’autres poètes à la même époque, avec certaines pratiques de l’image poétique, c’est afin de mieux figurer le divin. Au-delà de sa reconquête de la ressemblance par le transport de la métaphore, c’est aussi grâce à une modalité visuelle de la lettre que Herbert parvient à suggérer l’ineffable et la transcendance divineThe period of time which stretches between the two phases of violent iconoclastic destruction in Early Modern England also corresponds to the development of a new « metaphysical » poetics characteristically known for its striking conceits. The purpose of this study, which is devoted to George Herbert, will be to show how his poetry can become endowed with some of the properties usually ascribed to the religious image. The rhetorics of iconoclasm shape Herbert’s attempt to convert and purify poetry. Whereas past and future iconoclastic destruction testifies to a deeper crisis of the notion of image, George Herbert seeks to recreate it internally through a poetics of discordia concors whose model is the Incarnation. By distancing himself, as many other contemporary poets, from certain long-standing approaches to figurative language, he reclaims for poetry the power to body forth the divine. Such a recovery of resemblance is not only made possible through the « figure of transport », the metaphor, but aslo through an iconic use of writing. Thus Herbert is able to suggest the unspeakable and the transcendance of God
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Flight, Tim. „Apophasis, contemplation, and the kenotic moment in Anglo-Saxon literature“. Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:16f34b87-8c3a-4fe1-9dbb-d8c6e3545bd8.
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This thesis reveals the considerable influence of contemplation (sometimes referred to as mysticism) on Anglo-Saxon literature, manifested through the arrangement of narratives according to the theological concepts of apophasis and kenosis. This is demonstrated through a lengthy contextual discussion of the place of contemplation in Anglo-Saxon spirituality, and close analysis of four poems and a prose text. Although English mysticism is commonly thought to start in the High Middle Ages, this thesis will suggest that this terminus post quem should instead be resituated to the Anglo-Saxon period. The first chapter seeks to reveal the centrality of contemplation to Anglo-Saxon spirituality through analysing a range of diverse material, to evidence the monastic reader borne from this culture capable of reading and composing the texts that make up the rest of the thesis in the manner suggested. The thesis places chronologically diverse Anglo-Saxon texts in a contemplative context, with close reference to theology, phenomenology, and narrative structure, to suggest that our interpretation of them should be revised to apprehend the contemplative scheme that they advocate: to cleanse the reader of sin through inspiring penitence and kenosis (humility and emptying of one's will) and direct the mind intellectually beyond the words, images and knowledge of the terrestrial sphere (apophasis), so as to prepare them for the potential coming of God's grace in the form of a vision. This reading is supported by the close taxonomical resemblance of each text's narrative structure. The thesis thus suggests that contemplation was central to Anglo-Saxon spirituality, producing an elite contemplative audience for whom certain texts were designed as preparative apparatus.
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Blair, Paul S. „Figura rerum : 'the pattern of the glory' : the theological contributions of Charles Williams“. Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6364.
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This thesis seeks to show that Charles Williams makes a significant contribution to theology, and it demonstrates the nature of that contribution. A pattern of theological themes centering on the Incarnation, emphasizing the humanity of Christ, is repeated throughout his works. For Williams, human beings are images of the coinherent Godhead. His theological anthropology further develops through his understanding of imaging, as shown for instance in the Incarnation, and in Dante's characterization of Beatrice as a God bearer. His view of images is built from Coleridge's understanding of the nature of a symbol. This picture of imaging is widely applied, first and foremost to relationships of love, seen as potential incarnate images of grace. Williams seeks to extend his picture to all relationships and, further, to whatever man must do to go beyond himself to an encounter with God. He believes that man is responsible for his brother, in practice by bearing his brother's burdens, with substitutionary acts of vicarious love. A further part of his thinking then views people as living in coinherent relationships, and the universe as a web of coinherent relations. He draws his examples of natural coinherent relations from the world of commerce with its exchange and substitution of labors and from the child living within its mother, and builds a picture of what he calls the City, a broader coinherent society. Coinherence begins and flows from the Trinity and the Incarnation and then is found in relationships between God and man: in the Church, in the future City of God, and in all Creation. The Fall brings about the breakdown of the coinherence of God and man and man and man, and that breakdown is a central characteristic of sin. Williams believes that a regenerated coinherence in Christ brings about a renewal of mankind.
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Dobre, Emanuel. „L'icône, porteuse d'Évangile : étude comparative de la portée de l'icône en théologie orthodoxe et de l'Écriture Sainte en théologie occidentale“. Thesis, Strasbourg, 2015. http://www.theses.fr/2015STRAK019.
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Ce travail propose une présentation de l’icône orthodoxe à partir de la notion d’« Évangile ». En analysant la portée détenue par l’Écriture Sainte en théologie occidentale, il a été possible de présenter l’Évangile comme la Bonne Nouvelle du salut réalisé par le Christ. L’Évangile se donne aux humains dans leur existence terrestre par diverses médiations prises du monde et qui deviennent porteuses de grâce dans leur corporéité même. L’icône est décrite comme porteuse d’Évangile en analogie avec le rôle et la place accordés à l’Écriture Sainte dans différentes traditions chrétiennes. L’icône et l’Écriture sont des formes de parole et peuvent être reconnues, dans la foi, comme des formes de la Parole de Dieu. Outre le fait d’être vecteurs de grâce, d’autres traits rapprochent l’icône et l’Écriture : la corporéité, une note de relativité, l’annonce correcte seulement dans un contexte ecclésial, le témoignage de l’événement de l’Incarnation auquel elles renvoient et dont elles dépendentThis work provides an approach to the icon starting from the notion of « Gospel ». An analysis of the importance of the Holy Scripture in the western theology allows us to present the Gospel as the Good News of the salvation accomplished by Christ for the humankind. The Gospel is conveyed to the human being in his daily life through various means. These means are mediations taken from the creation and they become grace bearers through their very corporeity. Following an analogy with the role and the importance given to the Holy Scripture throughout different Christian traditions, the icon is described as a « Gospel bearer ». The icon and the Scripture are both a form of the word and they can both be recognized, through faith, as a form of the Word of God. Besides being vectors of grace, the icon and the Scripture share other common characteristics: the corporeity, some amount of relativity, the correct proclamation in the church only, and the witness of the event of the Incarnation
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Landtroop, Luke Michael. „Divine desire : incarnational poetics in the Harley lyrics“. 2013. http://hdl.handle.net/2152/22737.
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This essay develops a literary-historical and theoretical framework within which to consider the anonymous Middle English penitential lyric “An Old Man’s Prayer,” from British Library MS Harley 2253. Beginning with a review of the methodological problems involved in contextualizing medieval lyrics, I proceed to situate the religious lyrics in relation to the rise of affective devotion to the humanity of Christ in the later Middle Ages. By arguing for the capacity of the genre for aesthetic and conceptual complexity, I seek to establish lyrics as a form of ‘vernacular theology,’ a recently developed critical category in medieval studies from which lyrics have so far been excluded. “An Old Man’s Prayer,” examined in relation to other selected Harley lyrics, serves as the primary textual test case for a hermeneutic which reads for “Incarnational poetics,” that is, the ways in which the claims of orthodox Christology shape and structure the form and thematics of medieval poetry. Emphasizing the centrality of Incarnational doctrine, I contend against the reduction of the essence of medieval Christian worldview to contemptus mundi. More specifically, I seek to demonstrate the reconciliation effected by the Incarnation between this-worldly and spiritual desire, between the material and transcendent realms, as represented in “An Old Man’s Prayer” by the speaker’s implicit affective identification with Christ’s passion. Invoking the discourse of desire, I engage the psychoanalytic approach to literary studies, which I find ultimately insufficient for achieving a satisfactory interpretive “fusion of horizons” between medieval texts and current criticism. Thus, I turn to the contemporary theological perspective of John Milbank, whose ‘Radical Orthodoxy’ provides a theoretical basis for an Incarnational hermeneutic.text
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Chimhanda, Francisca Hildegardis. „An incarnational Christology set in the context of narratives of Shona women in present day Zimbabwe“. Thesis, 2002. http://hdl.handle.net/10500/598.
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Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is
the God who acts in human history and in the contemporaneity and particularity of our being.
The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to
expand the view and to bear the burdens of responsibility. A theanthropocosmic Christology that
captures the Shona holistic world-view is explored. The acme for a relational Christology is the
imago Dei/Christi and the baptismal indicative and imperative. God is revealed in various
manifestations of creation. Human identity and dignity is the flipside of God's attributes.
Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic
between the whole and its parts, the uniqueness of the individual, communal ontology and
epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and
soteriology. God mediates in the contingency of particularity. Emphasis is on life-affirmation
rather than sex determination of Jesus as indicated by theologies of liberation and inculturation.
At the interface gender, ethnicity, class and creed, God transcends human limitedness and
artificial boundaries in creating catholic space and advocating all-embracing apostolic action.
Difference is appreciated for the richness it brings both to the individual and the community.
Hegemonic structures and borderless texts are view with suspicion as totalising grand~narratives
and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing
the moment to expand the view and to share the burdens, joys and responsibility in a community
of equal discipleship.
In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian
discipleship and of a Christology that culminates in liberative praxis. The Christology that
emerges from Shona women highlights a passionate appropriation that involves the head, gut,
womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality
and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological
designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures
the God-human-cosmos relationship that gives a Christology caught up in the rhythms,
dynamism and drama of life.Philosophy, Practical and Systematic Theology
D.Th. (Systematic Theology)
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Michie, David Graeme. „A practical theology study of contextualised preaching in Australia“. Thesis, 2004. http://hdl.handle.net/10500/1789.
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This thesis studies current preaching praxis in Australia through a practical theology perspective. It is argued that Evangelical churches in Australia operate predominantly with a narrow applicational hermeneutical model in regard to preaching and hence communicate the gospel ineffectually to ordinary Australians. A need for contextualised and dialogical preaching is presented. Using Zerfass's model a situational analysis of the Australian context and the effects of modernism and postmodernism are explored. Theological tradition in regard to preaching is then analyzed with a focus on incarnational, Trinitarian and covenantal theology, scripture as public text and dialogue as scriptural pattern. Preaching is then analyzed using the
communication theories of Gadamer, Searle, Ricoeur, and Habermas. The need for contextualised preaching is critiqued in light of the concerns of Barth regarding preaching and the concerns of Strom in regards to the nature of church in Australia.
A new evangelical practical theological/ preaching model is then offered. Zerfass's
model emphasises dialectic tension as the basis for moving from praxis to praxis. While movement from praxis to praxis does occur via dialectic tension there are also elements of change that are based on processes of continuity and evolution. A model that reflects this dynamic is forwarded. Finally an ideal praxis for dialogical preaching is presented with possibilities for further research. Throughout the thesis five interviews are used to illustrate the research, concepts and recommendations presented.Practical Theology
D.Th.
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Hardmeier, Roland. „Evangelikal-Radikal-Sozialkritisch: zur Theologie der radikalen Evangelikalen : eine kritische W[232}urdigung = The theology of radical evangelicalism“. Diss., 2006. http://hdl.handle.net/10500/763.
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Text in GermanThe present dissertation considers the historical and theological foundations of radical evangelicalism and puts it in the context of theologies which influenced it and are similar to it. It will be demonstrated that the evangelicals are enriched by radical evangelicalism - an evangelical basic concept with elements of anabaptism, the social gospel, liberation theology and the ecumencial theologies. Thus it will be demonstrated that radical theology is genuinely evangelical, yet is capable of overcoming the one sidedness of western evangelical theology. Special attention is given to the contributions of radicals from North America as well as from Latin America since they are of considerable importance to radical evangelicalism. The aim of the dissertation is to present radical evangelicalism, to critically evaluate it, and to make it profitable to the European evangelical scene. The first section names the sources from which radical theology flowed. The second section reviews the historical development of radical evangelicalism. It will be demonstrated that, in the thirty years of its existence, radical evangelicalism has become a significant factor within the worldwide evangelical movement. The third section presents the fundamental characteristics of radical theology within a selection of themes. It demonstrates that the radicals have confronted the evangelical movement with a transforming theory of mission, which shows itself to be relevant for today's pressing problems. The fourth section describes the social action of radical evangelicalism and demonstrates that the energetic theology of the radicals is in fact based on a compelling spirituality. The fifth section records the results of the investigation and presents conclusions for praxis and further theological study.
Die voriiegende Dissertation erfasst die geschichtlichen und theologischen Grundlinien des radikalen Evangelikalismus und stellt ihn in den Kontext ahnlicher und ihn beeinflussender Theologien. Es wird aufgezeigt, dass der radikale Evangelikalismus eine evangelikale Grundkonzeption mit Elementen des Anabaptismus, des Social Gospel, der Befreiungstheologie und der Theologien im Umfeld des Okumenischen Rates der Kirchen bereichert Dabei wird deutlich, dass die radikale Theologie genuin evangelikal ist, die Einseitigkeiten der westlichen evangelikalen Theologie aber zu uberwinden vermag. Besondere Aufmerksamkeit ist den Beitragen radikaler Nord- und Lateinamerikaner gewidmet, da diese den radikalen Evangelikalismus wesentlich gepragt haben. Ziel ist es, den radikalen Evangelikalismus darzustellen, kritisch zu wiirdigen und fur die europaische evangelikale Szene fruchtbar zu machen. Der erste Teil nennt die Quellen, aus denen sich die radikale Theologie speist. Der zweite Teil zeichnet den geschichtlichen Werdegang des radikalen Evangelikalismus nach. Es wird nachgewiesen, dass der radikale Evangelikalismus in den dreissig Jahren seines Bestehens zu einem bestimmenden Faktor in der weltweiten evangelikalen Bewegung geworden ist. Der dritte Teil stellt die Grundzuge der radikalen Theologie mittels ausgewahlter Themen dar. Er zeigt auf, dass die Radikalen die evangelikale Bewegung mit einer transformatorischen Missionstheorie konfrontiert haben, die relevant fur die drangenden Probleme der Gegenwart ist. Der vierte Teil stellt die soziale Aktion des radikalen Evangelikalismus dar und zeigt auf, dass die energische Theologie der Radikalen im Grande genommen zur Tat driingende Spirituality ist. Der funfte Teil halt die Ergebnisse der Untersuchung fest und zieht Folgerungen fur die Praxis und das weitere theologische Arbeiten.
Christian Spirituality, Church History and Missiology
M.Th. (Missiology)
33
Hardmeier, Roland. „Ganze Evangelium für eine heilsbedürftige Welt: zur Missionstheologie der radikalen Evangelikalen“. Thesis, 2008. http://hdl.handle.net/10500/2415.
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Text in GermanThe present work deals with the historical and theological foundations of radical evangelicalism and places it within the context of theologies which influenced it and are similar to it. Radical evangelicalism integrates insights from various theological roots into a evangelical basal concept. Radical theology succeeded, through its contextual outworking, in overcoming the narrow focus of European evangelical theology and yet it remains genuinely evangelical. It is in the position of breaking through the sterility of academic theology and the dualistic worldview which is peculiar to wide parts of the evangelical movement by a world view that is turned towards the world. Thus it is proving itself to be a highly relevant theology for the needs of a divided world. The work develops in three steps. First of all the historical development of radical evangelicalism will be traced, from its beginning at the Congress for world evangelism in Lausanne in 1974 to the present day. Thus it will become clear that in the 30 years since Lausanne radical theology has entered the mainstream of evangelicalism. There follows in a detailed section a setting out of the theology of radical evangelicalism by means of several chosen themes. It will deal with radical hermeneutics, eschatology, salvation, the meaning of mission and evangelism and the relationship between Gospel and culture. Finally the social action of radical evangelicalism will be set out and it will be demonstrated that its energetic theology is at its basic level in fact a driving sprituality.
Christian Spirituality, Church History and Missiology
D.Th. (Missiology)
34
Keil, Aphrodite M. „Incarnation theology and its others female embodiment in fourteenth and fifteenth century English literature /“. 2009. http://hdl.rutgers.edu/1782.2/rucore10001600001.ETD.000051841.
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Belcher, Jodi L. A. „Subversion through subjection a feminist reconsideration of kenosis in Christology and Christian discipleship /“. Diss., 2008. http://etd.library.vanderbilt.edu/ETD-db/available/etd-03292008-214258/.
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Becker, Matthew Lee. „The self-giving God : trinitarian historicality and kenosis in the theology of Johann von Hofmann /“. 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3019890.
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Mpinga, Athas Cibangu. „Franchopone churches in the cities of Johannesburg and Pretoria (Tshwane) : a missiological perspective“. Thesis, 2014. http://hdl.handle.net/10500/18901.
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This thesis is a missiological study of the francophone churches in the cities of Johannesburg and Pretoria. Francophone churches may be classified as African Initiated Churches (AIC) that have been planted by migrants from the French speaking countries of central Africa. They are characterised by the use of French and English as languages of worship and communication. The planting and the presence of these churches have become a more visible and remarkable mission phenomenon drawing scientific attention and is worthy of studying.
The main issue of this study is the missionality of the Francophone churches. The investigation concerns the ways in which Francophone churches understand the mission of God, known as missio Dei, and the ways in which they express it in the community. In practice the exploration of the missionality of the Francophone churches discloses their nature, raison d’être, and their purpose, as well as their ministries, and allows us to determine the relevancy of these churches in the community. For this reason, in the study I explore and describe also the concept of the missional church in order to apply it to the Francophone churches. To that end, “Patterns of missional church” are used to measure the extent to which Francophone churches are missional.
The study suggests the parameters of the development of a missional culture in a Francophone congregation and highlights the importance of the missional leadership in this respect. Finally the study proposes some missional ministries or contextual ministries that may express practically the missionality and consequently the relevancy of Francophone churches in their context.Christian Spirituality, Church History & Missiology
D. Th. (Missiology)
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Holtzen, William Curtis. „Dei Fide: a relational theology of the faith of God“. Thesis, 2007. http://hdl.handle.net/10500/2550.
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Relational theology became a major voice in the theological conversations of
the twentieth century and now in the twenty-first century it is poised to become the
major influence in doctrine of God discussions. Relational theology argues for a
model of God that emphasizes a dynamic interaction between God and the cosmos.
Reformulating the divine nature contra Classical theism, Relational theology instead
includes images of God as sympathetic, mutable, limited in power and knowledge,
creative, and as a risk-taker. The assertion is that such images or metaphors for the
divine are necessary rightly to understand and discuss God's relationality with the
world. This thesis argues that given the relational nature of God the metaphor of faith
should be added to the list of God's attributes.
The thesis begins by discussing issues of methodology then reviewing
Relational theology in the forms of process and open theism as contrasted with
Classical theism. This is followed by explorations of various depictions of faith as
found in the Old Testament and New Testament. Faith is also examined theologically
and philosophically as including the elements of belief, trust, hope, and risk. It is then
argued that faith has a decidedly relational nature in that faith most properly takes
place between persons.
The crux of the thesis is the development of a theology of divine faith.
Because humans are free, God is limited, and creation has a purpose, the argument is
made that God relates to the world through faith. A case for God's faith is developed
exegetically and logically through explorations of the concepts of divine belief, trust,
hope, risk, and doubt, concluding that faith is a necessary inclusion for Relational
theology.
Finally, two primary Church doctrines, creation and christology, are explored
through a theology of divine faith. God demonstrates divine faith in bestowing an
evolving creation with both freedom and a purpose. God has faith in the creation to
produce persons who can freely share faith and love with God. The fully kenotic coming of Jesus Christ demonstrates the Father's faith in the Son, the second person
of the triune God. The coming and death of Christ also reveals God's faith that the
cross will be efficacious in reconciling those who have abused their God-given
freedoms.Sysytematic Theology & Theological Ethics
D. Th. (Systematic Theology)
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Wanzala, Patience Santa. „A comparative study of models of theological training for pastors and evangelists in Kibera informal settlement“. Diss., 2013. http://hdl.handle.net/10500/13236.
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Nairobi is one of the fastest growing cities in Africa with an average of five hundred people coming to the city on a daily basis. More than seventy percent of these people end up living in the informal settlements. An appropriate model of theological training for church leaders needs to be developed, so as to equip them to work with congregations and communities within the informal settlements, to address the needs and potential of people living in the context of Kibera informal settlements and to bring about spiritual and material transformation in their midst. A qualitative and comparative study was undertaken and data was collected through semistructured interviews and focus group discussions. After interpreting the data, the researcher found out: The problems and needs of the community and challenges of church ministers in the informal settlements are enormous. It includes unemployment, poor housing and
sanitation, and a general lack of resources to meet basic needs; as well as negative ethnicity, inadequate ministers‟ stipends and the dependence of church members on ministers.
The existing models of theological education have not effectively equipped church ministers to face these challenges in informal settlement ministry. The research study end by proposing a model that will enable church ministers‟ witness to the incarnation of Christ among marginalized people in the informal settlement of Kibera. This model of theological training will be informed by African, Freirian and Western approaches to education. It will aim to form, inform and transform the pastoral work of ministers in informal settlement contexts.Christian Spirituality, Church History & Missiology
M.A. (Theology in Missiology: Specialization in Urban Ministry)
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Loewen, M. Susanne Guenther. „Jesus Christ as Woman Wisdom: Feminist Wisdom Christology, Mystery, and Christ's Body“. Thesis, 2010. http://hdl.handle.net/10012/5131.
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This thesis explores Wisdom Christology, the association of Jesus Christ and the mysterious and neglected biblical figure of Woman Wisdom. Because the descriptions of her bear a striking resemblance to the portrayal of Jesus Christ, I argue that they can be seen as two names for the same figure: Christ-Wisdom.
This link between Jesus Christ and Woman Wisdom has some interesting repercussions in Christology. Firstly, it emphasizes the mysteriousness of Jesus Christ, preventing the illusion that Jesus Christ can be fully understood. In fact, the incarnation is a deepening of the mystery of God, meaning that theological language must rely on paradox and metaphor to describe the indescribable. I argue that the name Jesus Christ is inclusive, wide enough to hold many names, including that of Woman Wisdom, which he sanctifies so they become appropriate names for the divine.
Secondly, the association of Jesus Christ with Woman Wisdom affects the gender of Jesus Christ. Throughout Christian history, there has been a gender fluidity in depictions of Jesus Christ, something legitimated by his full divinity. This does not mean his historical life as a male human being can be ignored, but although he was of the male sex, he arguably did not strictly adhere to socio-cultural gender expectations. Likewise, in Woman Wisdom, Jesus Christ provides an alternative, atypical way of being female. This relativizes the gender of Christ-Wisdom, pointing beyond it to the radical solidarity of the divine with all humanity in the incarnation.
Thirdly, to view Christ as Wisdom changes the way gender is understood within the Church, the Body of Christ. If the Church is the representative of Christ-Wisdom, it is therefore a multi-gendered body in which Jesus Christ takes on male and female embodiment. In contrast to gendered ethical models, the Church thus has one ethical example in Christ-Wisdom, which all follow. Because of the various gifts of the Spirit, diversity remains, but is transformed so that differences, including gender, do not limit or determine the roles of believers in the Church, but remain part of the richness of the one Body under its one Head, Christ-Wisdom.
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Janzen, Erwin. „Missionale Theologie : Möglichkeiten die Gemeindearbeit der täuferisch-mennonitischen Kirche in Deutschland zu bereichern“. Diss., 2019. http://hdl.handle.net/10500/26391.
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Text in German with abstracts in German, English and XhosaIn dieser Foschungsarbeit werden zwei theologische Ansätze auf Gemeinsamkeiten und Unterschiede zueinander untersucht. Hierfür wird zunächst die täuferisch-mennonitische Gemeindearbeit auf ihre zugrundeliegende Theologie und Ekklesiologie untersucht. Als nächstes wendet sich der Fokus dem zweiten Ansatz, der Missionalen Theologie zu. Auch hier wird die zugrundeliegende Theologie und Ekklesiologie untersucht. Die notwendige Zuspitzung erfolgt durch die Eingrenzung auf die Entwicklungen in Deutschland. Nach dieser synchronen Herangehensweise können beide entfalteten theologischen Ansätze miteinander verglichen werden. Anschließend werden praktische Folgerungen gezogen, ob und inwiefern beide theologischen Ansätze miteinander kompartibel sind und welche Integrationsmöglichkeiten lohnenswert erscheinen. Hierbei wird die inhaltliche Nähe beider Ansätze deutlich. Die Missionale Theologie scheint der täuferisch-mennonitischen Gemeindearbeit eine Chance zu bieten, durch Ganzheitlichkeit und Kontextualisierung mehr Relevanz für die Gesellschaft zu entwickeln.
In this research, two theological approaches are examined for commonalities and differences. For this purpose, the Anabaptist-Mennonite church work is first examined for their underlying theology and ecclesiology. Next, the focus turns to the second approach, the missional theology. Again, the underlying theology and ecclesiology is examined. The necessary aggravation is achieved by limiting it to developments in Germany. Following this synchronic approach, both unfolded theological approaches can be compared. Subsequently, practical conclusions are drawn as to whether and to what extent both theological approaches are compatible with each other and which integration options seem worthwhile. The content of both approaches becomes clear. Missionary theology seems to offer Anabaptist-Mennonite church work a chance to develop more relevance for society through holistic and contextualization.
Kolu phando, iindlela ezimbini zakwalizwi ziyavavanywa kwizinto eziqhelekileyo kunye nokwahluka. Ukulungiselela le njongo, umsebenzi wecawe yama-Anabaptist-Mennonite kuqala uvavanyelwa isiseko sabo semfundiso yenkolo kunye ne-ecclesiology. Emva koko, ukugxila kugxila kwindlela yesibini, i-theology yobufundisi. Kwakhona, kuyaxilongwa ubuxhakaxhaka besayensi kunye ne-ecclesiology. Ukongezwa okufanelekileyo kufezekiswa ngokunciphisa umda kuphuhliso lwaseJamani. Ukulandela le ndlela ye-synchronic, zombini iindlela ezingachazwanga zenkolo zingathelekiswa. Emva koko, izigqibo ezisebenzayo ziyatsalwa malunga nokuba ingaba iindlela zombini ezi ndlela zenkolo ziyahambelana kwaye yeyiphi indlela yokudibanisa ebonakala iluncedo. Umxholo wezi ndlela zombini ucacile. I-Theology yabefundisi ibonakala ngathi inika icawe yama-Anabaptist-Mennonite ithuba lokuphuhlisa ukubaluleka koluntu ngokubhala izinto nangomxholo.
Philosophy, Practical and Systematic Theology
M. Th. (Practical Theology)
42
Segami, Tom Mogorogi. „African spirituality set in a context of Batswana Christians“. Thesis, 2008. http://hdl.handle.net/10500/3174.
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In transmitting the Gospel, Western missionaries passed on their portrayal of Christ as a European. Conversion to Christianity was aimed more at promoting Western cultural, moral and spiritual issues. Western culture has thus been an obstacle or hindrance to effective cross-cultural communication of the Christian message. Batswana believers are challenged to peel the Western cultural layers off Christianity, in order to reclaim Christ. Batswana Christians will have to dress Christianity in the Tswana cultural heritage if it is to be of any lasting significance to them. Christian spirituality is centred on Jesus Christ, in the worldview of all Christians. Jesus joins faith and culture together. If Christianity is truly universal, then every culture should surrender to Jesus Christ and not to any other culture. Jesus’ question “who do you say that I am?” (Mk 8: 29), challenges Batswana Christians to write their own fifth Gospel.Christian Spirituality Church History & Missiology
Thesis (M. Th. (Christian Spirituality))
43
Nigrini, Jacques. „Kenosis and identities: pneumatological pointers“. Thesis, 2006. http://hdl.handle.net/10500/1324.
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In the thesis a methodology of understanding and explicating Christian faith consistent with the mystery of the simultaneous close connection and radical difference of God, human beings and the physical-organic cosmos environment is been mapped out. The theanthropocosmic principle as an expression of the mystery functions as the heuristic key in opening up the notion of kenosis (and incarnation) of Jesus Christ and the Holy Spirit within the scope of the enduring interaction of . The Spirit in the kenotic sense of the word connects and differentiates the overall processes of being and becoming, here and there, now and then of the mystery of the `presences' of God, human beings and the natural cosmic world in being there (Dasein), being thus and thus (Sosein) and being dynamically actual (Aktsein). God acts in terms of the Spirit's operational kenotic presence within the margins of the creatureliness of people and the natural cosmic world as the kenotic clothing of God. A dynamic interpretation of the integral and differential character of being and becoming suggests that making sense of the dynamics of the formation of identities and identification is an ever ongoing endeavour. It implies a continuous process of negotiation whilst experiencing various continuums, remaining open-ended in an ever-increasing sense of wonder and mystery of "exitus a Deo-reditus in Deum".Systematic Theology and theological Ethics
D. Th. (Systematic Theology)
44
Mtuze, Peter Tshobiso. „Bishop Dr S. Dwane and the rise of Xhosa spirituality in the Ethiopian Episcopal Church (formerly the Order of Ethiopia)“. Thesis, 2008. http://hdl.handle.net/10500/2420.
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The thesis consists of seven chapters with each chapter focusing on a particular aspect of the research topic.
Chapter One deals with conventional preliminaries such as aim of study, method of approach, literature overview and other introductory material.
Chapter Two is an an overview of the foundations of Bishop Dwane's spirituality and his church's struggle for autonomy. It also covers the origins, the nature and the purpose of Ethiopianism as the central thread in Dwane's theologizing and family history.
Chapter Three reflects the attitude of the Anglican Church to African traditional culture as reflected in three historical phases - the era of total onslaught on African culture and religion, the period of accommodation, and the phase of turning a blind eye to these matters for as long as Anglicanism remains intact.
Chapter Four contains Dwane's views on various cultural issues culminating in his decision to indigenize his Ethiopian Episcopal Church's liturgy and other forms of worship by incorporating traditional healers into the church and invoking the presence of Qamata and the ancestors in worship.
Chapter Five analyses Dwane's prophetic spirituality as evidenced by his advocacy role in fighting for justice and human rights in this country. He relentlessly fought for the rights of those who were victimized by the government of the day, and those who were willfully discriminated against.
Chapter Six is on the evolution of an authentic Xhosa spirituality, in particular, and African spirituality in general, in the Ethiopian Episcopal Church. While the main focus of the study is the evolution of Xhosa spirituality, it should be emphasized that the thrust of Dwane's theologizing extended to the evolution of other African spiritualities in the broader church.
Chapter Seven is a general conclusion that highlights the main elements of Dwane's spirituality and the heritage he left behind in this regard.Christian Spirituality, Church History and Missiology
D. Th. (Systematic Theology)
45
Mwale, Emanuel. „Jesus Christ’s humanity in the contexts of the pre-fall and post-fall natures of humanity: a comparative and critical evaluative study of the views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley“. Thesis, 2019. http://hdl.handle.net/10500/27660.
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Bibliography: leaves 653-669Before God created human beings, He devised a plan to save them in case they sinned. In this plan, the second Person of the Godhead would become human. Thus, the incarnation of the second Person of the Godhead was solely for the purpose of saving fallen, sinful human beings. There would have been no incarnation if human beings had not sinned. Thus, the nature of the mission that necessitated the incarnation determined what kind of human nature Jesus was to assume. It was sin that necessitated the incarnation – sin as a tendency and sin as an act of disobedience. In His incarnational life and later through His death on Calvary’s cross, Jesus needed to deal with this dual problem of sin. In order for Him to achieve this, He needed to identify Himself with the fallen humanity in such a way that He would qualify to be the substitute for the fallen humanity. In His role as fallen humanity’s substitute, He would die vicariously and at the same time have sin as a tendency rendered impotent. Jesus needed to assume a human nature that would qualify Him to be an understanding and sympathetic High Priest. He needed to assume a nature that would qualify Him to be an example in overcoming temptation and suffering. Thus, in this study, after comparing and critically evaluating the Christological views of Jack Sequeira, Millard J. Erickson and Norman R. Gulley, I propose that Jesus assumed a unique post-fall (postlapsarian) human nature. He assumed the very nature that all human beings since humankind’s fall have, with its tendency or leaning towards sin. However, unlike other human beings, who are sinners by nature and need a saviour, Jesus was not a sinner. I contend that Jesus was unique because, first and foremost, He was conceived in Mary’s womb by the power of the Holy Spirit and was filled with the Holy Spirit throughout His earthly life. Second; He was the God-Man; and third, He lived a sinless life. This study contributes to literature on Christology, and uniquely to Christological dialogue between Evangelical and Seventh-day Adventist theologians.
Philosophy, Practical and Systematic Theology
D. Phil. (Systematic Theology)
46
Krawitz, Lilian. „Challenging messianism and apocalyptism : a study of the three surviving Messiahs, their related commonalities, problematic issues and the beliefs surrounding them“. Thesis, 2010. http://hdl.handle.net/10500/4868.
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The thesis is concerned with two issues, modern messiahs and their appeal, namely the highly successful Rebbe M.M. Schneerson from Chabad; and hostile, modern day, militant messianists and their beliefs, namely the USA Christian evangelicals and their rapture belief. The study directs attention at the three successful (in the sense that their movements survived their deaths) Jewish Messiahs, the 1st century Jesus, the 17th century Sabbatai Sevi and the present day, but recently deceased (1994) Rebbe Schneerson. The focus in the study falls on the latter two Jewish Messiahs, especially Rebbe Schneerson and Chabad, from Crown Heights, New York, whose messianic beliefs and conduct the thesis has been able to follow in real time. The thesis argues that Rebbe Schneerson and Chabad‟s extreme messianic beliefs and praxis, and the marked similarities that exist between all three Jewish Messiahs and their followers indicate that Chabad will probably, over time, become another religion removed from Judaism.
The thesis notes that the three Jewish Messiahs share a similar messiah template, the “„suffering servant‟ messiah” template. The thesis argues that this template is related to the wide appeal and success of these three Jewish messiahs, as it offers their followers the option of vicarious atonement which relieves people from dealing with their own transgressions and permits people to evade the demanding task of assuming personal accountability for all their actions, including their transgressions.
The recommendations in this thesis are prompted by the “wall of deafening silence” which is the result of political correctness and the “hands off religion” position, that prevents debate or censure of hostile militant messianism, despite the inherent dangers and high cost attached to the praxis of hostile, militant messianism and militant messianists‟ belief in exclusive apocalyptic scenarios, in modern, multicultural and democratic societies. The thesis argues this situation is not tenable and that it needs to be addressed, especially where modern day, hostile, militant messianists, unlike their predecessors at Qumran, now have access to the military and to military hardware, including nuclear warheads, and are able to hasten the End Times should they simply choose to do so.Old Testament and Ancient Near Eastern Studies
D. Litt. et Phil. (Biblical Archaeology)