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Dissertations / Theses on the topic 'Atonement'

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Published: 4 June 2021

Last updated: 29 July 2024

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1

Worsley, David Andrew. "Atonement as reunion." Thesis, University of York, 2017. http://etheses.whiterose.ac.uk/19780/.

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There is no doctrine more central to Christianity than the doctrine of the Atonement. However, there is also no doctrine more contested. I claim that these disputations stem from a failure to attend to what the Atonement is supposed to achieve, namely, maximal union with God at the beatific vision. I therefore argue that understanding the Christian doctrine of the beatific vision is key to understanding the nature of the Christian doctrine of the Atonement.

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2

Petts, David. "Healing and the atonement." Thesis, University of Nottingham, 1993. http://eprints.nottingham.ac.uk/11341/.

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The purpose of the thesis is to examine the doctrine that physical healing is provided in the atonement. This is defined as "the view that Christians may claim healing from sickness on the grounds that Christ has already carried that sickness for them just as he has carried their sins". The theological and literary origins of the doctrine are traced and developments and modifications noted, particular reference being made to the Classical Pentecostal groups among which the doctrine is largely to be found. The New Testament passages used to support the doctrine are identified. These include Matthew 8:17, 1 Peter 2:24, Galatians 3:13, 1 Corinthians 11:29-30, James 5:14-15, and Mark 16:15-18. The conclusion is drawn that none of these passages supports the doctrine as it was originally propounded. The doctrine is also examined in the light of a possible relationship between healing and salvation, healing and the Gospel, sickness and sin, sickness and Satan, and sickness and suffering. The bearing on the doctrine of New Testament references to sick Christians and to the art of medicine is also considered. The examination of these themes leads to a conclusion that a modified form of the doctrine might well find a basis in the New Testament. Theological difficulties dealt with include the problem of relating the word "atonement" to sickness and the notion that Bible verses are "promises" to be "claimed". Practical and pastoral difficulties are also considered. In the final chapter a modification to the doctrine is proposed. Healing may be understood to be in the atonement both ultimately and indirectly. This is based on the Pauline teaching that those in Christ are to be clothed with an incorruptible body at the Parousia. Meanwhile healings occur as a work of the Spirit who is given to Christians as an αρραβών of their inheritance.

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3

Lee, John. "For whom did Christ die? an exegetical and theological defense of the doctrine of unlimited atonement /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p086-0044.

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4

Bigelow, Edward Gilman. "An exegetical approach to the saving accomplishments of Christ's atonement." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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5

Pittsley, Jeremy. "To purify a people a definite design in the death of Christ /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p086-0047.

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6

Vilakati, M. V. "Leviticus 16 – Day of Atonement - a comparison between biblical and African concepts of atonement and reconciliation." Diss., University of Pretoria, 2005. http://hdl.handle.net/2263/30901.

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The journey towards healing and transformation in Africa is a continual process, which calls all sectors of society to continually commit towards creating avenues of healing. Rituals have been identified and introduced as a guiding framework for the study as they are widely accepted as a strategy to provide healing and transformation. The study assumes that these rituals can be used as vehicles to tell our stories in order to recreate a community of hope. As such the study has attempted to establish this relationship and assess if these rituals of atonement can be used creatively by the church to bring healing and transformation. In order to elucidate the inherent similarities between biblical and African concepts of atonement the study used theological and exegetical tools to analyse these concepts. The study established that the rituals of the Day of Atonement described in Leviticus 16 have certain similarities with some African rituals of atonement and reconciliation. The Leviticus rituals of atonement provide deep ethical and theological foundations that can positively inform the work of reconciliation in our social, economic, religious and political scene in Africa. The study then concludes that a constructive use of the Bible and the concept of atonement in the Old Testament will benefit Africa in its endeavour to bring about reconciliation. However, in the background lies the assumption that the relationship between Africa and the Bible is not an innocent one. It is then recommended that our approach towards the Bible embraces and treats with sensitivity the fact that the same Bible has been used previously in Africa to shape ideologies like apartheid and liberation ideologies and as well as demonising some of the traditional African cultures and religious expressions. Nevertheless, both the biblical and African views of life indicate that the primary goal of rituals is a community of peace, friendship, purity and creative harmony. In view of the resemblances between the Day of Atonement rituals and the African rituals that have been explored we can safely use the Bible in order to contribute to the continual work of reconciliation in Southern Africa.
Dissertation (MA (Biblical and Religious Studies))--University of Pretoria, 2005.
Biblical and Religious Studies
Unrestricted

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7

Baker, Sharon L. "By grace? an "economy" of atonement /." Ann Arbor, Mich. : ProQuest, 2006. 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:3213455.

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Thesis (Ph.D. in Systematic Theology)--S.M.U.
Title from PDF title page (viewed May 23, 2007). Source: Dissertation Abstracts International, Volume: 67-03, Section: A, page: 0970. Adviser: Bruce D. Marshall. Includes bibliographical references.

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8

Wyper, Joshua Stephen. "The atonement of Christ penal substitution /." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.042-0143.

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9

Prempeh, John Duah. "A critique of the Trokosi conception of atonement in the light of some Christian theories of atonement." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p029-0662.

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10

Wetzel, David Scott. "Book of Mormon Atonement Doctrine Examined in Context of Atonement Theology in the Environment of its Publication." BYU ScholarsArchive, 2012. https://scholarsarchive.byu.edu/etd/3297.

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Alexander Campbell, a contemporary of Joseph Smith, was the first to publish a critique of the Book of Mormon after actually having read it. Among other allegations, he arraigned that Joseph Smith wrote the book to resolve, with a voice of prophecy, theological issues contemporary to its publication. This study undertakes to examine Campbell's charge with regard to atonement doctrine. To assess the statement, this study first identifies the controversies about atonement doctrine in the years prior to the publication of the Book of Mormon, in the Northeastern region of the United States. It then compares the teachings inherent to those controversies to Book of Mormon atonement doctrine. This study concludes that the doctrine in the Book of Mormon does appear to resolve some of the controversies surrounding the doctrine of the atonement in the time and place relative to its publication. However, on other important points of controversy, it does not resolve the issues. Furthermore, as it expounds atonement doctrine, it combines concepts in ways not germane to its environment. It does not fit any model of soteriology that was prevalent in the time period and place of its original publication.

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11

Medvedev, Mikhail. "Retributive justice, divine child abuse or restoration of relationships a study of reconciliation as a metaphor of the atonement in the theology of the apostle Paul /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p062-0290.

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12

Daspit, Douglas. "Evaluating the feminist critiques of substitutionary atonement." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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13

Yehnert, Virgil. "The extent of the atonement in I Timothy 4:10." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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14

Bodien, Bryan. "Sacrifice and Covenant: A Study of the Early Development of Atonement Theology." Thesis, Boston College, 2010. http://hdl.handle.net/2345/1848.

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Thesis advisor: Daniel J. Harrington
A powerful and captivating theme throughout scripture is that of atonement. An act which seeks to gain atonement is itself part of a larger trajectory. This is essentially aimed at maintaining the proper relationship between God and humanity. Scripture presents two poignant cases of atonement, one being the Day of Atonement and the other the self sacrifice of Jesus Christ. Through the course of this thesis I will speak to these two cases of atonement. There are three primary points of view from which I wish to present atonement: scripturally, historically and spiritually. These broad ideas themselves give way to larger issues regarding atonement, such as sin and covenant
Thesis (STL) — Boston College, 2010
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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15

Herrick, Greg. "The atonement in Lucan theology in recent discussion." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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16

Pemberton, Glenn. "The theology of atonement sacrifice in Leviticus 1, 4:1-6:7, and 16." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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17

Van, Loon Joel Norman. "The atonement in Hebrews 2:10-18 an exegetical study /." Deerfield, IL : Trinity Evangelical Divinity School, 2008. http://dx.doi.org/10.2986/tren.006-1613.

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18

Slonaker, G. W. "1 Timothy 4:10 a clear case for an unlimited atonement /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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19

McLellan, Donald Angus. "Leon Morris, the Bible, and the Cross : the use and interpretation of Scripture in an evangelical theology of atonement /." St. Lucia, Qld, 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17475.pdf.

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20

Laughlin, Peter Rod, and res cand@acu edu au. "Jesus and the Cross: necessity, meaning and atonement." Australian Catholic University. Theology (NSW), 2008. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp195.08052009.

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The proliferation of alternative models of atonement in recent academic literature, many of which stand in complete contrast to the traditional teachings of the Church, raises the question of how to determine faithfulness to the Christian doctrine of redemption. This thesis contends that such determination can be made when the alternative model proposed is able to demonstrate sufficient continuity with the meaning that Jesus of Nazareth constituted for his death. To argue this point requires a five stage investigation. Firstly the recent rejection, both academic and popular, of the so-called ‘myth’ of redemptive suffering, insists that it be demonstrated that God can create meaning out of the contingent – and evil – event of the cross without becoming responsible for, or the transcendent cause of, Jesus’ death. Taking a firm classical theistic stance it is argued that God can in no way will the death of Jesus because, as an evil contingent event, the cross falls outside the intelligibility of the divine providential order. Therefore, God is freely able to create meaning (ex nihilo) out of the event without validating and justifying the violence of the event itself. In addition, the upholding of a Chalcedonian Christology requires that the meaning which Jesus of Nazareth constituted for his death be understood to have divine significance, and thus should be investigated for what it reveals to a theological understanding of the cross. This leads to the second stage of the investigation which is to defend the theological right to engage in matters of history. Arguing for the value of critical realism, the point is made that a faith perspective does not negate the possibility of objective historical knowledge since, contrary to postmodernism, such knowledge does arise out of a spiralling dialogue between the knower and the object known. The third stage then follows, which is to argue how historical investigation into the Jesus of history might be done. Building upon James Dunn’s conception of impact, this study appropriates Bernard Lonergan’s understanding of constitutive meaning in order to highlight how the world of meaning that Jesus constituted for his death might actually function to impact the world of meaning of his followers. It is argued that what takes place is the constitution of a new world of meaning in which authentic existence is redefined. This redefinition challenges the disciples’ existing world of meaning and requires that they make an existential judgement of their own. But if such an impact is to occur then the challenge to the existing world of meaning must also be carried and it is here that historical investigation has its place. Drawing once more on the work of Bernard Lonergan, five carriers of meaning are identified, three of which (incarnate, linguistic and symbolic) are highlighted as the most relevant. The fourth stage of the investigation ensues, which is an engagement with recent historical Jesus research particularly that associated with N.T. Wright, James Dunn, Scot McKnight and Ben Meyer. The purpose here is not to develop a portrait of the historical Jesus for ourselves but to engage with existing research in a theologically fruitful way. Here then, we ask what can be known about Jesus’ intention for the cross by means of the incarnate, linguistic and symbolic carriers of meaning. Completing the examination yields the conclusion that Jesus intended his death to have redemptive significance but such significance must be understood within the framework of Jesus’ mission to inaugurate the kingdom of God. The fifth and final stage is to address how a contemporary understanding of that redemptive judgement should be appropriated for a modern atonement motif. Primarily this is a movement from judgement to understanding, the contention being that a ‘faithful’ motif will be one that takes due consideration of the judgement of faith, which seeks fuller understanding.

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21

Fleishman, Ian Jeffrey. "Atonement apart from blood in the Old Testament." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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22

Smith, Martyn John. "Divine violence and the Christus Victor atonement model." Thesis, Middlesex University, 2015. http://eprints.mdx.ac.uk/17328/.

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More recently, there has been in some quarters a theological move away from the Penal Substitution model of atonement primarily due to the concerns it raises about God’s character. This is paralleled by a desire to replace it with a less violent approach to soteriology, with the concomitant representation of a less coercive God. This thesis addresses the biblical manifestations of divine violence across both Testaments in order to present God as one for whom violence is an extrinsic, accommodated function. Divine violence is particularly manifested soteriologically, finding its fullest expression, therefore, in the atonement. The Christus Victor Model is offered as the one best able to explicate and accommodate this divine violence. The main atonement models are assessed, revealing how each has sought to engage with, or deny, divine violence. Firstly, God and violence are explored in order to provide an ideological, linguistic and epistemological foundation for understanding what violence is. Biblical examples of violence are then examined including both Testaments along with consideration of the Satan and the demonic realm; showing how God utilises violence in order to overcome these ontological enemies. Various atonement models are then examined, followed by a consideration of metaphor in the context of soteriology and God. Key scholars addressing violence are then assessed, followed by a section on the primacy of the Christus Victor atonement model; it is then presented as the only one which can fully incorporate the concomitant issues of God’s character, divine violence and an actual, evil enemy seeking to confound both God and His purposes. Further, the Christus Victor model is presented as the only one which is ontological, expressing a view of the atonement that both acknowledges God’s incontrovertible use and endorsement of extrinsic violence as well as the need to overcome an actual enemy in the Satan.

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23

Shepherd, Neville Thomas. "Charles Wesley and the doctrine of the atonement." Thesis, University of Bristol, 1999. http://hdl.handle.net/1983/d8e146aa-4567-4473-9c81-1677c35c4cff.

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24

Laughlin, Peter Rod. "Jesus and the Cross: Necessity, meaning and atonement." Thesis, Australian Catholic University, 2008. https://acuresearchbank.acu.edu.au/download/3ef2594de7fe493537d5bd8b944ebb50d5cc644d4a045265a6baf4aefef2076f/1557093/64958_downloaded_stream_183.pdf.

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The proliferation of alternative models of atonement in recent academic literature, many of which stand in complete contrast to the traditional teachings of the Church, raises the question of how to determine faithfulness to the Christian doctrine of redemption. This thesis contends that such determination can be made when the alternative model proposed is able to demonstrate sufficient continuity with the meaning that Jesus of Nazareth constituted for his death. To argue this point requires a five stage investigation. Firstly the recent rejection, both academic and popular, of the so-called 'myth' of redemptive suffering, insists that it be demonstrated that God can create meaning out of the contingent - and evil - event of the cross without becoming responsible for, or the transcendent cause of, Jesus' death. Taking a firm classical theistic stance it is argued that God can in no way will the death of Jesus because, as an evil contingent event, the cross falls outside the intelligibility of the divine providential order. Therefore, God is freely able to create meaning (ex nihilo) out of the event without validating and justifying the violence of the event itself. In addition, the upholding of a Chalcedonian Christology requires that the meaning which Jesus of Nazareth constituted for his death be understood to have divine significance, and thus should be investigated for what it reveals to a theological understanding of the cross. This leads to the second stage of the investigation which is to defend the theological right to engage in matters of history. Arguing for the value of critical realism, the point is made that a faith perspective does not negate the possibility of objective historical knowledge since, contrary to postmodernism, such knowledge does arise out of a spiralling dialogue between the knower and the object known.;The third stage then follows, which is to argue how historical investigation into the Jesus of history might be done. Building upon James Dunn's conception of impact, this study appropriates Bernard Lonergan's understanding of constitutive meaning in order to highlight how the world of meaning that Jesus constituted for his death might actually function to impact the world of meaning of his followers. It is argued that what takes place is the constitution of a new world of meaning in which authentic existence is redefined. This redefinition challenges the disciples' existing world of meaning and requires that they make an existential judgement of their own. But if such an impact is to occur then the challenge to the existing world of meaning must also be carried and it is here that historical investigation has its place. Drawing once more on the work of Bernard Lonergan, five carriers of meaning are identified, three of which (incarnate, linguistic and symbolic) are highlighted as the most relevant. The fourth stage of the investigation ensues, which is an engagement with recent historical Jesus research particularly that associated with N.T. Wright, James Dunn, Scot McKnight and Ben Meyer. The purpose here is not to develop a portrait of the historical Jesus for ourselves but to engage with existing research in a theologically fruitful way. Here then, we ask what can be known about Jesus' intention for the cross by means of the incarnate, linguistic and symbolic carriers of meaning. Completing the examination yields the conclusion that Jesus intended his death to have redemptive significance but such significance must be understood within the framework of Jesus' mission to inaugurate the kingdom of God. The fifth and final stage is to address how a contemporary understanding of that redemptive judgement should be appropriated for a modern atonement motif.;Primarily this is a movement from judgement to understanding, the contention being that a 'faithful' motif will be one that takes due consideration of the judgement of faith, which seeks fuller understanding.

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25

Jinkins, Michael. "Atonement and the character of God : a comparative study in the theology of atonement in Jonathan Edwards and John McLeod Campbell." Thesis, University of Aberdeen, 1990. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=167774.

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This thesis demonstrates the extent to which one's understanding of the character of God relates to one's view both of the nature and the scope of the atonement. The thesis focuses on the thought of Jonathan Edwards, the premier American philosophical theologian, and John McLeod Campbell, the British theologian best known for his controversial conception of the nature of the atonement. By examining the soteriological thought of these two theologians this study is able to isolate issues significant to current theological dialogue. Edwards develops a theological method in which he is able to stress the distinctiveness of the persons of the trinity in relationship. His concern to maintain the distinctiveness of God's tri-personality is seen in the study over against movements in his culture toward 'Deism' and 'Arminianism'. Edwards' doctrine of God spans a variety of expression, varying from commonality with Federal Calvinism to similarities to the Cappadocian Fathers. While this thesis finds much to value in Edwards' theology, it also finds critical problems in his holding to a doctrine of limited atonement, grounded in the limited scope of God's love, and the accompanying view of double predestination. The conception of the atonement which he develops understands the forensic as having priority over the filial. And, while Christ is understood as having 'virtually' accomplished the work necessary for the provision of the benefits of redemption to the elect, the 'actual' appropriation of the benefits of redemption is centered in the converted individual by the Spirit. The strengths and weaknesses of these developments will be examined, especially in relation to the problems presented in the quest for a personal assurance of election in Edwards' religious culture. McLeod Campbell's theological method recognizes the value of many aspects of the epistemological approach characterized by Edwards. But Campbell seeks to reframe this method so that the conception of God's character fundamentally is shaped by the incarnational event of revelation. Campbell's concern, similar to that of Athanasius, is to stress the oneness of essential character in the Trinity. The implications of Campbell's approach are especially apparent in his understanding of the nature of the atonement. For Campbell, the atonement is not primarily a forensic transaction, but God's assumption into himself of humanity (Christ's union of himself to humankind) in the incarnation through which prodigal humanity is recovered by God the Father. Jesus Christ, the God-Man, is the atonement between God and humanity in whom all humanity's alientation and corruption are repented of and healed. In Christ all parts of humanity's salvation are complete. For Campbell, the filial has priority over the forensic, and the atonement is conceived in universal terms. The thesis concludes that a careful consideration of Edwards and Campbell offers a variety of insights which may serve to enrich and inform current theological dialogue in the light of the recent renewal of interest in soteriological and trinitarian concerns.

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26

Jinkins, Michael. "A comparative study in the theology of atonement in Jonathan Edwards and John McLeod Campbell : atonement and the character of God /." San Francisco (Calif.) : Mellen Research University Press, 1993. http://catalogue.bnf.fr/ark:/12148/cb35593818s.

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27

Thornton, Peter M. "Healing in the atonement use of Isaiah 53 in the New Testament /." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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28

Nyholm, Michael A. "Atonement and conscience the power of Christ's work in human consciousness /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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29

Urbach, Chaim D. "Atonement in Hebrews 9:1-10:18 another repudiation of the OT cultus? /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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30

Wagner, David C. "The millennial sacrifices reconciled with the atonement of Christ." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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31

Kinnear, Malclom Andrew. "Scottish New Testament Scholarship and the Atonement c1845-1920." Thesis, University of Edinburgh, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.496948.

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32

Finlan, Stephen. "The background and content of Paul's cultic atonement metaphors." Thesis, Durham University, 2003. http://etheses.dur.ac.uk/1092/.

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33

Thipa, Joseph Andrew. "Atonement and human rights? : implications of the classic Reformed doctrine of atonement for the building of a human rights culture in contemporary Malawi." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/1261.

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Thesis (DTh (Systematic Theology and Ecclesiology))—University of Stellenbosch, 2009.
ENGLISH ABSTRACT: This study is a critical investigation of a theological basis for believers and the Church of Central Africa Presbyterian in Malawi to support a culture of human dignity and human rights, and specifically in the light of the classic Reformed doctrine of atonement, as reflected in the works of Calvin and Barth and also the Westminster Confession. It is argued in this study that the very essence of public recognition and consistent implementation of human rights is far reaching when understood in the light of the Reformed view of the atonement. In fact, in important and influential studies on human rights in ecumenical Reformed circles, the support for human rights is normally based on other doctrines. This study, however, argues that Jesus’ earthly life, sayings or parables in the Gospel narrative are all integral to the atonement process according to classical Reformed understanding, and are of great importance and relevance as a transformative power for the renewed life of the Reformed Christians in Malawi. It is argued that such a transformative power is capable of leading Reformed Christians in Malawi to a different view concerning their reception and building of a human rights culture in Malawi. Other Reformed Christian responses to human rights do provide an excellent overview of the liberating power of Christ’s cross and resurrection, and how believers may understand and affirm their vocation in light of this. However, the claim of this dissertation is that a fuller and more faithful understanding of the atonement will assist Reformed Christians in Malawi to see more clearly the importance of a culture of human rights specifically for the more faithful practice of their own Reformed faith and piety. For that reason, the research study has two research questions. The main research question investigates the relationship between the classic Reformed doctrine of atonement and human rights. The secondary question inquires about the implications of the classic Reformed doctrine of atonement for the promotion of human rights in Malawi. Hence, the research study comprises of five chapters. Chapter 1 introduces the problem being research, whilst Chapter 2 argues for a more faithful understanding of the Reformed view of the atonement. Chapter 3 provides the necessary background for the Church of Central Africa Presbyterian and its involvement in political change, and its response to the introduction of human rights and freedoms in Malawi. Chapter 4 discusses human rights in Malawi, in light of the Reformed doctrine of the atonement. The last Chapter (Chapter 5) summarizes and makes conclusions.
AFRIKAANSE OPSOMMING: Hierdie studie is ‘n kritiese ondesoek van ‘n teologiese basis vir gelowiges en die Church of Central Africa Presbyterian in Malawi om ‘n kultuur van menswaardigheid en mensregte te ondersteun, spesifiek in die lig van die klassieke gereformeerde leerdtelling van versoening soos dit uitgebeeld word in die werke van Calvyn en Barth asook die Westminster Belydenis. Daar word in die studie geredeneer dat die wese van publieke erkenning vir en konsekwente toepassing van menseregte ver-reikend is wanneer dit verstaan word volgens die gereformeerde siening van versoening. Inderwaarheid is die steun vir menseregte in belangrike en invloedryke studies oor menseregte in ekumeniese gereformeerde kringe gewoonlik gebaseer op ander leerstellings. Hierde studie redeneer egter dat Jesus se aardse lewe, gesegdes en gelykenisse in die evangelies ‘n integrale deel van die klassieke gereformeerde verstaan van die versoeningsproses is, en uiters belangrik en relevant is as transformatiewe mag tot die hernude lewe van gereformeerde Christene in Malawi. Daar word geredeneer dat sodanige transformatiewe mag in staat is om gereformeerde Christene in Malawi te lei tot ‘n ander standpunt wat hul ontvanklikheid vir en vestiging van ‘n menseregte-kultuur in Malawi betref. Ander gereformeerde Christelike reaksies op menseregte bied ‘n uitstekende oorsig van die bevrydende mag van Christus se kruisiging en opstanding, en hoe gelowiges in die lig hiervan hul roeping kan verstaan en bevestig. Hierde dissertasie beweer egter dat ‘n voller, meer getroue verstaan van versoening gereformeerde Christene in Malawi sal help om die belang van ‘n menseeregte-kultuur duideliker te sien, juis vir ‘n meer getroue beoefening van hul eie geloof en piëteit. Die navorsingstudie fokus dus op twee navorsingsvrae. Die hoof-navorsingsvraag ondersoek die verhouding tussen die klassieke gereformeerde leerstelling van versoening en menseregte. Die sekondêre vraag kyk na die implikasies van die klassieke gereformeerde leerstelling oor versoening vir die vestiging van menseregte in Malawi. Die navorsingstudie bestaan uit vyf hoofstukke. Hoofstuk 1 stele die navorsingsvraag wat andersoek word, terwyl Hoofstuk 2 argumenteer vir ‘n meer getroue verstaan van die gereformeerde siening van versoening. Hoofstuk 3 gee agtergrond-inligting oor die Church of Central Africa Presbyterian, die kerk se betrokkenheid by politieke verandering en reaksie op die instel van menseregte en –vryhede in Malawi. Hoofstuk 4 bespreek menseregte in Malawi in die lig lig van die gereformeerde leerstelling oor versoening. Die laaste hoofstuk (Hoofstuk 5) som op en bereik ‘n slotsom.

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34

Anderson, William A. "A historical and theological critique of Gustaf Aulen's concept of C̲h̲r̲i̲s̲t̲u̲s̲ v̲i̲c̲t̲o̲r̲." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Peacore, Linda Diane. "The role of women's experience in feminist theologies of atonement." Thesis, King's College London (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.271045.

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Brondos, David Allen. "Jesus Christ the living reconciliation : a transformational model of atonement." Thesis, King's College London (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244167.

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Rutledge, Jonathan. "Forgiveness & atonement : a sacrificial account of divine-human reconciliation." Thesis, University of St Andrews, 2018. http://hdl.handle.net/10023/15593.

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In this thesis, I construct a sacrificial explanation of atonement, the expanded version of which explains how the work of Christ addresses in various ways every component of the problem of sin. The first two chapters of this endeavour argue for a Wolterstorffian definition of forgiveness according to which forgiveness is the act of ceasing to treat a wrong as part of a wrongdoer's moral history and instead as part of their personal history. Moreover, I demonstrate that this definition of forgiveness is superior to the major alternatives in the literature due in no small part to its consistency with various philosophical desiderata and biblical constraints detailed in the first two chapters. In the final two chapters, I turn to an investigation of the doctrine of atonement. The most popular contemporary model of atonement in many Protestant Christian circles is a penal substitution model that assumes the centrality of a strong form of retributivism in the biblical narrative. In chapter three, I argue that the major biblical understanding of justice as fundamentally restorative in nature. I then develop an alternative form of penal substitution that rests on this restorative rationale for justice rather than the typical retributivist strain. This model of atonement, however, seems to me lacking in explanatory scope due to its limited appeal to the biblical texts. Thus, in chapter four, I offer an alternative atonement model- i.e. a sacrificial one- that combines elements of the rituals of yom kippur and Passover to explain how the work Christ addresses most of the components of the problem of sin. Lastly, I combine this sacrificial model with my account of forgiveness to address the remaining components of the problem of sin.

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Post, Kaeleigh A. "No Greater Love Than This: Violence, Nonviolence, and the Atonement." Trinity Lutheran Seminary / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=trin1440692149.

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Campbell, Andrew Philip. "One for the other : a critical account of nonviolent atonement theology." Thesis, Queen's University Belfast, 2017. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.725497.

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The late twentieth and early twenty first centuries have seen developments within atonement theology that seek to promote nonviolence by removing the cross of Christ as the central work of Christ, producing what has become known as “nonviolent atonement theology.” Previous research has critiqued these developments by assessing them individually and using hermeneutical, historical and theological criteria. However, it will be argued in this study that nonviolent theology is motived by an ethical concern for the Other, a grouping which will be defined as those outside positions of power and at risk of oppression. The nonviolent atonement theology of literary critic and anthropologist Rene Girard, feminist theologians Rosemary Radford Ruether, Mary Grey and Rita Brock and Ann Parker, and Anabaptist thinker J. Denney Weaver are critically discussed, showing how this concern for the Other has led to political understandings of the doctrines of sin, the work of Christ and salvation. Having assessed these developments the thesis argues that nonviolent atonement theology has a potentially negative impact upon the Other, while providing an alternativecruciform model in the work of P.T. Forsyth. It is the contention of this thesis that Forsyth’scruciform theology offers a plausible alternative to nonviolent atonement theology due to the interweaving of kenotic and sociopolitical themes within a form of atonement theology that remains substitutionary.

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Grumberg, Ryan Justin. "Transformative Justice in Josiah Royce: Rethinking Atonement for the 21st Century." OpenSIUC, 2018. https://opensiuc.lib.siu.edu/dissertations/1633.

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This project seeks to utilize the thought of Josiah Royce to address problems stemming from the contemporary American criminal justice system, with a specific focus on the process known as “ex-offender reentry.” Whereas most mainstream reentry efforts focus on the individual perpetrator in isolation from their relationship to the whole, e.g. in and through various self-help programs, I use Royce’s secularized and irreducibly interpersonal model of atonement to illustrate the ways in which (re)integrating “ex-offenders” requires effort not only on the part of the perpetrator themselves, but so too from the community at large. In so doing I rely heavily on Royce’s realism (i.e. anti-nominalism) concerning the nature of relations. I do so first by problematizing the self/other dichotomy in and through adopting Royce’s model of subjectivity, in which relations with others are at least partially internal, that is, constitutive of our own identities. Second, by using Royce’s affirmation of the reality of relations to show, insofar as criminal acts damage not only individuals but also interpersonal and communal relations, that these relations cannot be restored unilaterally. What is more, since relations between so-called offenders and their respective communities are often less than ideal prior to the criminal acts in question, I seek to develop the transformative element of Royce’s model of atonement, to the effect that communities might paradoxically be better off for having gone through processes of atonement than if no such need had arisen. It is regarding this point especially that I find Royce’s thought to be most obviously related to the contemporary transformative justice movement, which sees responses to criminal wrongdoing as an opportunity for communities to address inequities that not infrequently give rise thereto. Finally, I utilize Royce’s personalism and “doctrine of two levels” to argue that the notion of personal responsibility, while usually applied exclusively to individuals, is equally applicable to communities and institutions. In the end I argue that a genuine commitment to transformative justice not only calls for atonement, in Royce’s sense, as a response to individual acts of wrongdoing, but also as a response to the forms of collective wrongdoing that have created circumstances in which the reentry phenomenon so disproportionately impacts largely urban, minority communities.

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Carter, Dee. "The redemption of nature : accounts of atonement in Jürgen Moltmann's theology." Thesis, University of Gloucestershire, 2004. http://eprints.glos.ac.uk/1285/.

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The aim of this study is to contribute to the task of Christian theology by exploring how accounts of the atonement might embrace all nature, human and non-human. Since Jürgen Moltmann's work has been ecologically oriented and has offered substantial discussion within the theological tradition, the heart of the study lies in its analysis of his underlying redemptive schema, which is tested for its adequacy as a model of atonement. The contribution of the study is fourfold. (i) It seeks to articulate what Moltmann has done in terms of the language and logic of atonement theory. (ii) It proposes that, although Moltmann himself does not make this clear, the key aspect of his underlying schema is the construal of a suffering God that functions as a working atonement metaphor, which he reiterates in other ways by analogous correspondence. (iii) It shows that he has neglected a necessary aspect of soteriological theory, namely, the atonement metaphor of sacrifice, and that a fundamental misunderstanding of sacrifice accounts for this. (iv) It proposes how this deficiency might be remedied, within his own theological framework, by developing a Christology of the cosmic suffering servant that is able to express the atonement metaphor of sacrifice in the context of the redemption of nature. The sequence of the argument is as follows. The first chapter sets out the broad context for this study within a Christian soteriological tradition where the non-human creation has not been a focus. It discusses a range of ways in which modern theology has responded to the ecological crisis, itself a part of the crisis of secularism, concluding that Moltmann's work is potentially helpful as a way forward. Chapter 2 narrows the context to an analysis of the language and logic of atonement theory, with particular application to their relation to the redemption of nature. The need for an objective account of atonement is shown and Moltmann provides again a helpful example. Chapter 3 depicts Moltmann's theologising as a whole as a response to secular modernity and indicates how his ecological theology grounds his soteriology and his call for a cosmic Christ. An exploration of the accounts of atonement within Moltmann's theology is provided in Chapter 4, which also establishes that he operates with an atonement metaphor of suffering related through categories of analogous correspondence to non-human nature. The final chapter highlights the deficiency of his redemptive schema in its neglect of the key atonement metaphor of sacrifice and proposes, as a further development of analogous correspondence, the atonement metaphor of sacrifice as expressed through the cosmic suffering servant.

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Kennedy, Kevin Dixon. "Union with Christ and the extent of the atonement in Calvin /." New York : P. Lang, 2002. http://catalogue.bnf.fr/ark:/12148/cb39089142n.

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Millay, Krista. "Ritual under negotiation: a Catholic feminist engagement with sacrificial atonement theology." Thesis, Boston University, 2011. https://hdl.handle.net/2144/19822.

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Many feminist and womanist theologians have rejected a sacrificed savior, claiming that this theology perpetuates the suffering of marginalized persons. In their critiques, they often employ a reading of history that posits an egalitarian Jesus at Christianity’s origins. From this reading, soteriological proposals focus on the life and ministry of Jesus and away from the cross. This dissertation argues that Catherine Bell’s ritual theory replaces the need for an egalitarian Jesus by focusing on the ritual lives of women. It contributes to feminist and womanist theologies a study of sacrificial ritual at the intersection of three fields: feminist and womanist theologies; ritual theory; and early Christian history. Allowing each of these fields to inform the investigation, a more textured understanding of sacrifice, ritual, and redemption emerges and is placed in relation to Catholic women’s liturgical experiences. This dissertation argues that feminist and womanist theologies must account for the ways in which women negotiate their relationship to sacrificial ritual. [TRUNCATED]

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44

Legg, Dennis D. "A Consideration of the finished work of the great high priest as revealed in the epistle to the Hebrews." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Binford, William Thomas. "Implications of covenantism and dispensationalism upon the doctrine of the active obedience of Christ." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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White, Perry. "Jesus' prayer of forgiveness in Luke 23:34." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Jersak, Bradley M. "The nature of Christ's suffering and substitution." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Grebe, Matthias. "Election and atonement in Karl Barth's Church Dogmatics : a systematic and exegetical study." Thesis, University of Cambridge, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.610824.

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49

Heinbuch, Jim. "Fundamentalism as critiqued by Luther's theology of the cross." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Spratt, Kenton D. "The cross saves John Owen's case for limited atonement and its critics /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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