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1
Oakes, William Richard. „Cross of Christ : Islamic perspectives“. Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/9492.
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As Muslims and Christians have encountered each other over the centuries, the nature of the person of Jesus along with His mission and death have regularly been the subject of intense discussion. This is because these global religions teach different Christologies and because Jesus is an important figure to the adherents of both faiths. It is the death of Jesus that is the subject of this thesis. The question that this thesis seeks to answer is: Does the Qur’an deny the crucifixion of Jesus? Part I provides a background on the Jesus of Islam. Part II documents the majority opinion about the crucifixion that is exemplified through the tafsīr of al-Ṭabarī. Part III analyses about twenty minority opinions expressed by medieval Muslim scholars.
2
Harley, Felicity. „Images of the crucifixion in late antiquity : the testimony of engraved gems“. Title page, contents and abstract only, 2001. http://web4.library.adelaide.edu.au/theses/09PH/09phh285.pdf.
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Bibliography: leaves 289-313. A study which takes as its focus five gemstones, each engraved with an image of the Crucifixion and previously dated to the Late Antique period. The study undertakes an examination of the gems' iconographic as well as compositional, physical and epigraphic evidence, and demonstrates the way in which critical information regarding the evolution of the Crucifixion image in Late Antiquity has been seriously obstructed in previous studies through the dismissal, misapplication and misinterpretation of the gems. Focusing on iconography, it presents a revised chronology for the gems, suggesting that only three are Late Antique, the fourth being early Byzantine.
3
Green, J. B. „The death of Jesus : Tradition and interpretation in the Passion narrative“. Thesis, University of Aberdeen, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.377359.
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4
Hamilton, James Merrill. „The catalyst of the crucifixion in the Gospel of John“. Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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5
Ligthart, Richard J. „Political and religious economic factors in first-century Jerusalem as a background for understanding the crucifixion of Jesus Christ“. Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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6
Suzuki, Shigeru. „The nature of the believer's co-crucifixion with Christ according to the Apostle Paul“. Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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7
Gurtner, Daniel M. „The 'velum scissum' : Matthew's exposition of the death of Jesus“. Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13394.
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The dissertation draws largely on the Old Testament to examine the function of the veil as a means of determining the reason for its rending (Matt 27:51a), as well as the association of the veil with the heavenly firmaments in Second Temple and Rabbinic Judaism. These key elements are incorporated into a compositional exegesis of the rending text in Matthew, with some consideration given to parallel texts as well. I am concluding that the rending of the veil is an apocalyptic assertion like the opening of heaven. What follows, then, is the content of what is revealed drawn largely from apocalyptic images in Ezekiel 37. Moreover, when the veil is torn Matthew depicts the cessation of its function, articulating the atoning function of Christ's death allowing accessibility to God not simply in the sense of entering the Holy of Holies (as in Hebrews), but in trademark Matthean Emmanuel Christology: "God with us." This underscores the significance of Jesus' atoning death in the first gospel.
8
Dutt, Hephzibah D. „The Grotesque Cross: The Performative Grotesquerie of the Crucifixion of Jesus“. Bowling Green State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1429141591.
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9
Robinson, Eric COGu. „Perception, understanding, and belief through woodcut and monotype prints of the parable of the sower and the crucifixion of Jesus Christ“. [Ames, Iowa : Iowa State University], 2009. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:1464380.
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10
Nordberg, Thomas G. „The centrality of the cross in Reinhold Niebuhr's Christian theology and ethics /“. Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75871.
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In this dissertation it is contended that central to Reinhold Niebuhr's theology and ethics is his understanding of the crucifixion of Jesus Christ as a revelation of the suffering of God. Keeping in mind the theologia crucis of Martin Luther, Part I examines the significance of the Christian symbol of the cross during Niebuhr's formative years and as he later sought to relate the moral and ethical insights of the Christian faith to the more tragic social and political events of his age.Part II begins with a systematic appraisal of Niebuhr's theology of the cross in reference to his understanding of Christian anthropology, theology proper, the atonement, history and eschatology. The theological similarities of Niebuhr's thought to the theologia crucis of Luther are made explicit. A delineation is then made of Niebuhr's social ethic of the cross. It is an ethic which seeks to underscore the true but limited relevance of the norm of sacrificial love to issues of relative justice. This ethic is then contrasted to the ethica crucis of Luther.
The dissertation concludes with an examination of the current debate regarding Niebuhr's ultimate political position. It is suggested that an understanding of Niebuhr's theology and ethic of the cross is essential to any thorough appreciation of the major shifts which occurred within his political thought.
11
Akper, Godwin Iornenge. „Contemporary African perspectives on Jesus' cross and human suffering : a critical comparison of African christologies“. Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49893.
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Thesis (DTh)--Stellenbosch University, 2004ENGLISH ABSTRACT: This research investigates the problem: do contemporary African Christologies reflect the portrayal of the personhood and the significance of the Cross of Christ in the New Testament? It explores the Christo logical views of African theologians in Black Theology, African Theology and African Women's Theology, and the fundamental presuppositions of these forms of Christologies rather than providing a detailed treatment of the individual Christo logical views of these theologians. The research argues that the methodological assumptions of African theologians, specifically, their hermeneutical starting point and convictions, deeply influence their Christological thoughts and constructions. Therefore, this research examines contemporary African hermeneutical methods, particularly searching for their congruence with the original and characteristic Protestant hermeneutical conviction of Sola Scriptura. As a comparative study, this research deliberately compares these contemporary and representative African Christologies with Paul's view of Jesus Christ and the significance of his Cross, thereby inquiring specifically after the role of Christian Soteriology in these African Christo logical approaches and comparing them with Paul. The research argues that, looking at dominant contemporary African Christologies from the perspective of Pauline Protology and Soteriology, they do not always fully reflect the New Testament portrayal of the personhood and the Cross of Christ in the New Testament. For future work on African Christologies, the research concludes and suggests that African Christologies be critically evaluated based on their congruence with the Protestant hermeneutical principle of Sola Scriptura.
AFRIKAANSE OPSOMMING: Hierdie studie stel ondersoek in na die vraag: Hoe reflekteer hedendaagse Afrika- Christologiee die persoonskap en betekenis van die Kruis van Christus soos voorgestel in die Nuwe Testament? Dit bestudeer die Christologiese sienings van Afrika-teoloe in Swart Teologie, Afrika Teologie en Afrika Vroue- Teologie. Die klem val op die grondliggende voorveronderstellings van hierdie Christologiee eerder as op 'n gedetailleerde hantering van die onderskeie Christologiese sieninge van hierdie teoloe. Die navorsing voer aan dat die metodologiese aannames van Afrika-teoloe, spesifiek in hul hermeneutiese vertrekpunt en oortuigings, 'n diepgaande invloed uitoefen op hul Christologiese denke en konstruksies. Derhalwe bestudeer hierdie navorsing hedendaagse hermeneutiese metodes in Afrika, in besonder wat betref hulle ooreenkoms met die oorspronklike en kenmerkende Protestantse hermeneutiese oortuiging van Sola Scriptura. As 'n vergelykende studie word hierdie hedendaagse en verteenwoordigende Afrika- Christologiee gemeet teen Paulus se sieninge van Jesus Christus en die betekenis van die Kruis. Die ondersoek gaan dus veral in op die rol van Christelike soteriologie in hierdie Afrika-Christologiese benaderings, en vergelyk dit dan met Paulus. Die navorsing voer aan dat dominante hedendaagse Afrika-Christologiee, bestudeer vanuit die oogpunt van Christelike soteriologie, nie altyd die Nuwe Testamentiese voorstelling van die persoonskap en die Kruis van Christus voldoende reflekteer nie. Dit blyk veral uit 'n ondersoek van die Briewe van Paulus. Ter afsluiting doen die studie aan die hand dat toekomstige werk oor Afrika- Christologiee krities geevalueer word ooreenkomstig hul ooreenstemming met die Protestantste hermeneutiese beginsel van Sola Scriptura.
12
Smith, Tamytha Cameron. „Personal Passions and Carthusian Influences Evident in Rogier Van Der Weyden's Crucified Christ between the Virgin and Saint John and Diptych of the Crucifixion“. Thesis, University of North Texas, 2006. https://digital.library.unt.edu/ark:/67531/metadc5245/.
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This thesis examines Rogier Van Der Weyden's two unique fifteenth century Crucifixions, The Crucified Christ Between the Virgin and Saint John and The Diptych of the Crucifixion, in light of Carthusian beliefs, practices and relevant devotional texts. The specific text used to support this examination is the Vita Christi by Ludolph of Saxony, which in part deals specifically with the Hours of the Passion. Ludolph's text is given visual form in Rogier's paintings and supports the assertion that Rogier and Ludolph were connected by a shared belief and worldview. Key aspects of Rogier's life, supported by original documentation- familial ties, associates, patrons, use of finances, and his close involvement with the Carthusians-- support this assertion. Other models of connections of belief, evidenced through artist's work, are corroborated in the work of Grunewald, Sluter and Durer.
13
Johnson, Mark. „Seditious theology : imaginative re-identification, punk and the ministry of Jesus“. Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2038.
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The following thesis investigates the British punk movement of the mid-late seventies and suggests that, by performing acts of imaginative re-identification, we may gain greater insights into both the phenomenon of punk and aspects of Jesus’ life, ministry, and teaching despite their axiomatic and sometimes problematic differences. To do this we explore the power of the sartorial creations that the movement adopted and the way in which they conveyed an oppositional protest message and stance. We explore punk graphics and the way in which they could offer a targeted critique of the nation. We look at punk performances and how they confrontationally engaged with their audiences and what they wanted to elicit in return. We reflect on women in punk, punk in Northern Ireland and the relationship between punk and the black community and the degree to which punk exhibited a counter-cultural attitude to relationships. Concluding our look at punk we investigate how society, the authorities and commerce reacted to the movement, before investigating punk as a trans-historical essence. Having explored punk and established imaginative connections we then revisit aspects of Jesus’ life and consider him as a subversive who negated some of the national symbols of Israel, collided with Jewish national authority and reversed many of the nation’s perspectives. We look at the more confrontational nature of Jesus, his use of symbolic physical statements and his interaction with women, teaching on enemies and the way he related to the outcast. We then conclude by showing the degree to which the present-day church has been absorbed into the surrounding culture and explore two instances in post-war theology where there has been a recovery of the more seditious pattern within Jesus’ life before seeing whether there is anything that the church may learn from imaginatively identifying with punk.
14
Ramey, Margaret E. „The quest for the fictional Jesus : Gospel rewrites, Gospel (re)interpretation, and Christological portraits within Jesus novels“. Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1861.
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Jesus' story has been retold in various forms and fashions for centuries. Jesus novels, a subset of the historical fiction genre, are one of the latest means of not only re-imagining the man from Galilee but also of rewriting the canonical Gospels. This thesis explores the Christological portraits constructed in four of those novels while also using the novels to examine the intertextual play of these Gospel rewrites with their Gospel progenitors. Chapter 1 offers a prolegomenon to the act of fictionalizing Jesus that discusses the relationship between the person and his portraits and the hermeneutical circle created by these texts as they both rewrite the Gospels and stimulate a rereading of them. It also establishes the "preposterous" methodology that will be used when reexamining the Gospels "post" reading the novels. Chapters 2 to 5 offer four case studies of "complementing" and "competing" novels and the techniques they use to achieve these aims: Anne Rice's Christ the Lord: Out of Egypt; Neil Boyd's The Hidden Years; Nino Ricci's Testament; and José Saramago's The Gospel according to Jesus Christ. Chapter 6 begins an examination of a specific interpretive circle based upon Jesus' temptation in the wilderness. Beginning with the synoptic accounts of that event, the chapter then turns to how Jesus' testing has been reinterpreted and presented in two of the novels. Returning to the Gospel of Matthew's version of the Temptation, chapter 7 offers a "preposterous" examination of that pericope, which asks novel questions of the text and its role with Matthew's narrative context based on issues raised by the Gospel rewrites. The thesis concludes by suggesting that Jesus novels, already important examples of the reception history of the Gospels, can also play a helpful role in re-interpreting the Gospels themselves.
15
Rehlinger, Geneviève Beaude Pierre-Marie. „Jésus le Christ dans l'oeuvre de Marc Chagall le motif du crucifié /“. [S.l.] : [s.n.], 2006. ftp://ftp.scd.univ-metz.fr/pub/Theses/2006/Schmitt_Rehlinger.Genevieve.LMZ0607_1_2.pdf.
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16
Bradbury, Rosalene Clare. „Identifying the Classical Theologia Crucis and in this Light Karl Barth's Modern Theology of the Cross“. Thesis, University of Auckland, 2009. http://hdl.handle.net/2292/4261.
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This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed.This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).
17
Harley, Felicity. „Images of the crucifixion in late antiquity : the testimony of engraved gems / Felicity Harley“. Thesis, 2001. http://hdl.handle.net/2440/21742.
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Bibliography: leaves 289-313.v, 316 leaves., 17 p. of plates : ill. (some col.) ; 30 cm.
A study which takes as its focus five gemstones, each engraved with an image of the Crucifixion and previously dated to the Late Antique period. The study undertakes an examination of the gems' iconographic as well as compositional, physical and epigraphic evidence, and demonstrates the way in which critical information regarding the evolution of the Crucifixion image in Late Antiquity has been seriously obstructed in previous studies through the dismissal, misapplication and misinterpretation of the gems. Focusing on iconography, it presents a revised chronology for the gems, suggesting that only three are Late Antique, the fourth being early Byzantine.
Thesis (Ph.D.)--University of Adelaide, Centre for European Studies and General Linguistics, 2001
18
Mwale, Emmanuel. „Jesus Christ's substitutionary death“. Diss., 2015. http://hdl.handle.net/10500/20310.
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At the incarnation, Jesus Christ assumed the fallen human nature that He found. Having lived a life of perfect obedience in the fallen human flesh that He assumed, He voluntarily and willingly bore the sins of the entire human race and died the second death for, and in our place; thereby paying the penalty for sin. Jesus Christ bore our sins (acts or behaviours) vicariously, while sin as nature or a law residing in the fallen human flesh that He assumed was condemned in that flesh and received eternal destruction on the cross. Thus, on the cross, in Christ, God saved the entire humanity. On the cross, the condemnation that the entire humanity had received by being genetically linked to Adam was reversed in Christ. Thus, the entire human race stands legally justified. But this is a gift, which can either be received or rejected. Therefore, salvation is not automatic.Philosophy, Practical and Systematic Theology
M. Th.(Systematic Theology)
19
Uitzinger, Karen Dawn. „Nonviolent atonement : a theory -praxis appraisal of the views of J Denny Weaver and S Mark Heim“. Diss., 2014. http://hdl.handle.net/10500/18851.
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Violence in traditional “satisfaction” atonement theologies is addressed here. An alternative
non-violent view follows in discussion with Weaver / Heim.
Weaver outlines a nonviolent Jesus narrative focussing on God’s rule made visible in history.
Jesus’ saving death stems not from God but Jesus’ opposing evil powers. For viability violent
biblical texts are disregarded. Church history interpretation is nonconventional. Early church is
nonviolent. The subsequent Constantinian “fall” births the violent satisfaction model. Weaver’s
problematical violence definition receives attention.
Girard’s scapegoating philosophy and Jesus’ rescuing humankind from this evil undergirds Heim’s
approach. Scapegoating establishes communal peace preventing violence. The bible is
antisacrificial giving victims a voice. Jesus becomes a scapegoating victim, yet
simultaneously exposes and reverses scapegoating, his death stemming from evil powers not
God.
Nonviolent atonement influences numerous theological concepts with Incarnational theology
demonstrating Jesus’ humanness impacting upon atonement. Four ways to live out
transformation established by Jesus’ saving work follow.School of Humanities
MTH (Systematic Theology)
20
Dyer, Jennifer. „The role of Archaeology in the Jesus industry“. Diss., 2015. http://hdl.handle.net/10500/21003.
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The question leading to this study is whether the facts and theories pertaining to the
Bible and Jesus Story as presented by The Authors (H Schonfield, D Joyce, B Thiering, M
Baigent, R Leigh, H Lincoln; M Starbird, and D Brown) could be verified by the
Archaeology evidence. I have adopted a multidiscipline and holistic approach
considering information gathered from all media sources to ascertain what theories, if
any could replace the traditional Jesus Story of the New Testament. I considered
whether the alternative theories or traditional theories were believable due to the
evidence presented by Biblical Archaeology or by the techniques used by The Authors
in presenting their facts. By using Thouless’ system of Straight and Crooked thinking I
was able to ascertain that the theories used in the novels written by The Authors may
have been persuasive, but lacked substance.Biblical and Ancient Studies
M. Th. (Biblical Archaeology)
21
Janatová, Nikola. „Stigmata a stigmatizovaní ve středověku“. Master's thesis, 2014. http://www.nusl.cz/ntk/nusl-341337.
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(in English): The diploma thesis examines phenomenon of stigmas and stigmatised persons in the Middle Ages. This diploma thesis contains of three parts. The goal of first part is description of Crucifixion symbolism from beginning of Christianity up to first stigmas about Francis of Assisi from 1224. Main part presents its own phenomenon of stigmas: their definition, base and reception in religious and expert field. Final part focuses on significant middle-aged holders of stigmas and analysis of their hagiography. Klíčová slova (anglicky): Stigmas, Jesus Christ, cross, crucifixion, bloody sweat, bloody tears, thorn crown, mysticism, self-identification.