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Dissertations / Theses on the topic 'Christian philosophy'

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Published: 4 June 2021

Last updated: 30 July 2024

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1

Gustafsson, Daniel. "A philosophy of Christian art." Thesis, University of York, 2014. http://etheses.whiterose.ac.uk/8052/.

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This thesis offers an original and comprehensive philosophical approach to the understanding of Christian art. It draws on a range of sources, from analytic and theological aesthetics, philosophy and theology, to interpret and articulate a vision of the aims and prerogatives of Christian art. Works by William Blake, David Jones, and R. S. Thomas are among those receiving close attention; works which yield a picture of art and creative labour as deeply implicated in the central mysteries and practices of the Christian faith. In five chapters, the thesis addresses the nature and the implications of the Form, the Beauty, the Good, the Ontology, and the Love of Christian art. It is the aim of Christian art to manifest God under the particular forms and beauty of the artwork. These forms are realised and discerned in the context of a Christian life. The artwork’s beauty invites a response of delight, gratitude, and the reorientation of our desires and dispositions towards the infinite beauty of God. As a sacramental object, the Christian artwork is positioned in a Christian ontological narrative, in which we humans are entrusted with transformative stewardship of the world. Outside this conceptual and ontological context, the work will not be experienced as what it is. Ultimately, the Christian artwork begs to be perceived and engaged with – as indeed it is created – as an object of love. Thus the artwork finds its place within an understanding of Christian faith as the striving for a personal union with God. Above all, Christian art is made, received and loved as part of our calling to grow in the divine likeness. In presenting this vision, the thesis breaks new ground, and not only makes significant contributions to analytic and theological aesthetics, but also offers material with implications for philosophy and theology more widely.

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2

Powell, Michael R. "A course in modern Christian philosophy." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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3

Grant, Diane B. "Intergenerational education in the church philosophy and strategy /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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4

Lamont, John R. T. "The nature of Christian belief in the Christian message." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365433.

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5

Shimray, David Luiyainao. "Educational philosophy in India compared and contrasted with Christian philosophy of education." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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6

Laughland, John. "Schelling's philosophy of freedom." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.323008.

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7

Hurl, Ronald H. "The philosophy of the new evangelization and Etienne Gilson's notion of Christian philosophy." Online full text .pdf document, available to Fuller patrons only, 2004.

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8

Hurl, Ronald H. "The philosophy of the new evangelization and Etienne Gilson's notion of Christian philosophy." Theological Research Exchange Network (TREN) Access this title online, 2003. http://www.tren.com.

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9

O'Rourke, Karen Janine. "Contemporary Christian-post-church and post-Christian feminist religion in England : a phenomenological study." Thesis, University of Leicester, 1990. http://hdl.handle.net/2381/34078.

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The first Chapter of this Thesis explores recent feminist critical methods: polemical works, language and linguistics, feminist literary criticism and psychoanalytical works. The second Chapter offers a critique of the androcentrism of Phenomenology of Religion and an appreciation of the "new-style Phenomenology" of Jacques Waardenburg, which stresses the need for constant methodological self-awareness by the scholar and the importance of the explicit and underlying religious intentions of the subject of research. In both Chapters, the author stresses the expediency of her own pluralistic and "wholistic" method which is controlled by her understanding that feminism brings an inevitable and enriching paradigm shift to the Study of Religion. The rest of this Thesis is an application of the methodology discussed in Chapters I and II. The third Chapter includes a description of the three groups of women who were the subjects of this research. The fourth and fifth Chapters discuss their cosmology and relationship to the Object of Religion. The sixth Chapter discusses the dynamics underlying their religious expression, including the following: dynamics of sexuality, gender and religious tension, the religious legitimation of sex and gender stereotyping, and current changes in the religious legitimation of sex and gender stereotyping. The final Chapter is a discussion of the world of religious phenomena of the three groups of women outlined in Chapter III. These are discussed under the headings of Sacred Space, Time, Community, Persons, Word and Action.

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10

Carmichael, Elizabeth Dorothea Harriet. "Friendship : a way of interpreting Christian love - a study of the Western Christian tradition." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.306694.

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11

Markham, Ian S. "Plurality, truth and Christian ethics." Thesis, University of Exeter, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.240363.

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12

Summers, Mark Robert. "A Christian criticism of Nietzche." Thesis, University of Southampton, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.238896.

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13

Knighton, Ben. "Christian enculturation in Karamoja, Uganda." Thesis, Durham University, 1990. http://etheses.dur.ac.uk/1478/.

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14

Obi, Obioma Desmond. "Human suffering : a challenge to Christian faith in the Igbo Christian family in Nigeria society." Thesis, King's College London (University of London), 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.265760.

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15

Groth, Eileen Lesley. "Christian radicalism in Britain, 1830-1850." Thesis, University of Cambridge, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.386653.

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16

Snobelen, David. "William Whiston : natural philosopher, prophet, primitive Christian." Thesis, University of Cambridge, 2000. https://www.repository.cam.ac.uk/handle/1810/273081.

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17

Haase, Daniel T. "A philosophy and handbook for mentoring within Christian higher education." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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18

Archer, M. J. "The Christian character of Joseph Butler's ethics." Thesis, University of Cambridge, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339468.

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19

Kinghorn, Kevin Paul. "The role of decision in Christian belief." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270117.

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20

Macmillan, Ian William. "The concept of regeneration in Christian thought." Thesis, University of Edinburgh, 1985. http://hdl.handle.net/1842/30428.

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21

Underdown, Steven. "The Christian week and the Paschal mystery : a study in the theology pg liturgical time, personhood and Christian education." Thesis, King's College London (University of London), 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.272343.

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22

Joseph, Adner. "A new philosophy of missions for South Florida Christian Center." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2007. http://www.tren.com.

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23

Moore, Andrew. "Realism and Christian faith : God, grammar and meaning." Thesis, University of Oxford, 1998. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.297536.

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24

Power, David John. "The Christian anthropology of Augustine Baker's 'Holy wisdom'." Thesis, King's College London (University of London), 1991. https://kclpure.kcl.ac.uk/portal/en/theses/the-christian-anthropology-of-augustine-bakers-holy-wisdom(05feca5c-3449-4ae3-82d4-750a7afed593).html.

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25

White, Stephen Ross. "Don Cupitt and the future of Christian doctrine." Thesis, Queen's University Belfast, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359128.

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26

Giouli, Virginia M. "A Christian critique of theories of historical development." Thesis, University of Reading, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.358605.

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27

Bryson, Peter James. "The Christian Platonism of Thomas Jackson." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607670.

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28

Gifford, Ronald B. ""Ourselves your servants for Jesus' sake" a personalized philosophy of ministry /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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29

Cegielski, Susan. "Schleiermacher and the Christian church." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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30

Krueger, Myles D. B. "The role of the imagination in Christian communication : a case study of the work of James S. Stewart as a Christian communicator." Thesis, University of Aberdeen, 1996. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU088814.

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Throughout history, the imagination has been treated in various ways: at times it has been given prominence in communication philosophy and theology; at other times it has been relegated to having a rather lowly disposition in terms of importance. The discovery of this thesis is that Professor James S. Stewart places active, controlled use of the imagination at the centre of Christian communication particularly in the context of preaching. Two specific lectures given on that subject by Stewart amplify the importance of the imagination in communication and careful research of Stewart's work yields considerable evidence of the preeminence of the imagination in his own Christian practical theological communication. Chapter I identifies the communication crisis facing the Church and examines the foundation of Stewart's work in terms of his relevance to that crisis. We argue that one central motif in Stewart's work is the active, controlled use of the imagination and that it is central in the communication of an alternative reality, i.e. a reality which is alternative to that of the world. Chapter II examines various contexts which helped influence Stewart's development as a practitioner of Christian communication. A very significant influence was his experience as a member of the British Gas Brigade in World War I which may account to a large degree of his passionate teaching and preaching in terms of the content of his theology. We discover after analysis that there are five distinct practical theological stages evident in the work of Stewart which form a portrait of a Christian communicator. Chapter II concentrates on the imagination in historical and contemporary religious thought. Especially of interest to us here is Stewart's commentary and treatment of the imagination. We also discover there is increasing contemporary interest in the imagination in philosophy, education and theology.

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31

Cole, Marion Annette. "The foundation of Christian spirituality in Methodist ministerial training." Thesis, Anglia Ruskin University, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369149.

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32

Hedesan, Delia Georgiana. "'Christian philosophy' : medical alchemy and Christian thought in the work of Jan Baptista Van Helmont (1579-1644)." Thesis, University of Exeter, 2012. http://hdl.handle.net/10036/4083.

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Today, the Flemish physician, alchemist and philosopher Jan Baptista Van Helmont (1579-1644) is mostly remembered as one of the founders of modern chemistry and medicine. However, Van Helmont saw himself rather differently: he firmly believed he had been called to articulate a ‘Christian Philosophy’ that would bring together Christian thought and natural philosophy in a harmonious synthesis. His ‘Christian Philosophy’ would be purged of the Aristotelian ‘heathenism’ he felt Scholasticism had been tainted with. Instead, it would convey a unitary view of God, Nature and Man that was in accord with Christian doctrine. The main purpose of this thesis is to understand how Van Helmont attempted to construct this new Christian Philosophy. The thesis will argue that the inspiration for this project lay in the medical alchemy developed by Theophrastus Paracelsus (1493-1541) following medieval precedents. Paracelsus and many of his followers expressed the view that alchemy can act as the Christian key to Nature, and therefore an alliance of alchemical philosophy and Christianity was not only possible, but natural. Van Helmont concurred with this perspective, seeking to ground his Christian Philosophy in both orthodox Christian thought and medical alchemy. His religious ideas drew chiefly upon Biblical and Patristic sources as well as on German medieval mysticism. Van Helmont sought to complement this approach with an alchemical view that emphasised the hidden presence of God in Nature, as well as the role of the alchemist in unveiling this presence in the form of powerful medicine. Indeed, in Van Helmont’s thought Christianity and alchemy were dynamically entwined to such an extent that their discourses were not clearly separate. Van Helmont firmly believed the source of all things was God, and hence both the Book of Grace and the Book of Nature had their common origin in the light of the Holy Spirit.

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33

Manohar, Christina. "Spirit Christology : an Indian Christian perspective." Thesis, University of Gloucestershire, 2007. http://eprints.glos.ac.uk/3165/.

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The theologians of the early church sought to interpret the Christian gospel in the categories of `Mediterranean antiquity. ' The classical two-nature model of Christology has a Greek philosophical underpinning that shapes the ontological construction of the deity and humanity of Jesus Christ. Logos Christology is primarily a reflection on the hypostatic union of the Logos with the human reality of Jesus that leaves little place for a consideration of Jesus' relation to the Holy Spirit. In the light of such a limitation in classical Christology, a study of the relationship between Christology and pneumatology becomes very significant. In this regard, the recent resurgence of Spirit Christology in the West adds a new dimension to contemporary Christological reflection. The theologians who are engaged in this pursuit are of the view that Christological reflection is incomplete without reflecting upon pneumatology and vice versa. This study identifies in particular at least three approaches in the contemporary European Spirit Christologies, namely, reconstruction, replacement and complementary approaches. Norman Hook attempts to reconstruct Christ, Spirit and the Trinity from the perspective of the Hebrew understanding of the Spirit. G. W. H. Lampe, by using the symbol God as Spirit replaces Logos Christology with a Spirit Christology. Jürgen Moltmann, John D. Zizioulas and David Coffey seek ways to complement Logos Christology with Spirit Christology. While not denying the contributions of reconstruction and replacement approaches, this study adopts the complementary approach and shows that Spirit Christology not only enriches systematic theology but also is relevant to an Indian context. This is done by bringing the insights of two Indian theologians Pandipeddi Chenchiah and Swami Abhishiktänanda, who emphasise the centrality of the Spirit, in interaction with the strengths of Spirit Christology. The study ends in offering a chapter on `understanding Jesus Christ in India' using the Hindu concepts of Spirit that are expressed in the terms such as atman, antaryämin, Sakti and änanda. Drawing on some of the resources of Spirit Christology, it is argued that these concepts can explicate, illuminate and evoke some latent aspects of Christology.

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34

Breidenthal, Thomas Edward. "The concept of freedom in Hannah Arendt : a Christian assessment." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314978.

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35

Ridd, Kevin Norman. "Beyond stewardship : the search for a truly ecological Christian spirituality." Thesis, University of Bristol, 2003. http://hdl.handle.net/1983/20d04fac-0cb9-4f9b-9fee-680a555b0686.

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The object of this research is to discover how Christianity can be reformed so that it could provide the foundation of a truly ecological spirituality. It is the contention of the thesis that the planet currently faces an ecological crisis that has largely been brought about by human activity, encouraged by a particular worldview, which sees the non-human creation as of no value in itself and merely an object to be used. The work argues that those who see traditional Christian theology as a contributory factor in this destructive world-view are correct. The first chapter of the thesis seeks to describe the crisis and define the terms "ecology" and "Christian spirituality". Chapter Two examines the mainstream Christian response to the ecological crisis thus far, namely the "stewardship approach", and argues that this approach has serious weaknesses. Chapter Three strives to move beyond stewardship and looks specifically at how the person of Jesus of Nazareth can become a focus for ecological thinking. Chapter Four continues this theme by exploring images of the Christ, with the aim of showing how these images can encourage an ecological awareness and practice. Chapter Five looks at other faiths and forms of thought which give insights that could be resources in the journey towards an ecological Christian spirituality. Finally, Chapter Six sets out to formulate such a spirituality, looking at its theology, liturgy, and practice as well as at the spirituality itself. Overall, the thesis is a contribution to the growing field of Ecotheology. It seeks to show how Christianity can move from being a part of the ecological problem to encouraging a transformative praxis that could offer hope of a solution to the crisis by effecting a fundamental change of heart in its adherents through the spirituality it engenders.

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36

Smith, Glenn. "The problem of evil in selected early Christian writings." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7594.

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37

Labode, Modupe Gloria. "African Christian women and Anglican missionaries in South Africa : 1850-1910." Thesis, University of Oxford, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.333301.

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38

Hopkins, Julie Marina. "The understanding of history in English-speaking western Christian-feminist theology." Thesis, University of Bristol, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.280049.

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39

Wells, Randal Ray. "Childlike Christian leadership a philosophy of ministry and manual for the development of authentic spiritual leadership /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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40

Migan, Darla Senami. "The confessions of augustine's flesh| Counter-conducts overwhelming to pastoral power in Christian conversion." Thesis, State University of New York at Stony Brook, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1553279.

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In his 1978 lectures at the College de France, Security Territory Population, Michel Foucault shifts his analysis of power by arguing for pastoral power as both the prelude to governmentality and as the decisive moment in the constitution of the Western subject. If the history of the Christian pastorate involves "the entire history of procedures of human individualization in the West (184)," then, Foucault argues, there has never been a revolt against pastoral power because such a revolt would be a revolt against the constitution of the self, that is to say against self-consciousness. If the revolt against pastoral power is a revolt against self-consciousness, then I argue that the psychagogic-spiritual, as opposed to rhetorical-theological, practices of religious conversion may be where counter-conducts (already understood to be subsumed within Christian pastoral power) may also overwhelm the Christian pastorate. In his conversion to Christianity Augustine employs techniques that are `overwhelming' to pastoral power, but are never actually an attempt to overcome pastoral power. In the specific experiences recalled by Augustine in his Confessions, through the various non-discrete phases of his conversion he takes up what Foucault calls counter-conducts. Through asceticism (especially in the author's struggle with conscupience); through the establishment of a new religious community (as a Manichean catechumen) through mysticism (in the doctrine of `inner illumination)'; through the exegesis of scripture (significantly in the voluntary reading of Romans 13:12-14 prior to becoming a catechumen of the Christian Church); and through eschatological belief (specifically in the a-millennial conception of the return of Christ), Augustine, author of the Confessions, emerges as a convert to Christianity. Towards Foucault's call for genealogies of pastoral power and towards the call of philosophy understood as ethico-poetic praxes of Eros captured in the phrase epimeleia heatou, this thesis will investigate Augustine of Hippo's conversion to Christianity as an enactment of Foucault's `counter-conducts.' I will argue, through exegesis of Augustine's Confessions, that this parrhesiatic document is simultaneously a narrative of psychagogic practices which reflects Augustine's profound ascesis towards Christian subjectivation as well as a document of the counter-conducts that overwhelm Christian pastoral power while never revolting against it. As a result of his pluralistic and deeply personal approach towards conversion, Augustine's recorded experiences exemplify how `new' technologies (or at least new modalities of old technologies) are established within the Christian pastorate. It is in and through the event of his conversion that Augustine also emerges as a leader of the orthodox Church and simultaneously as an instigator for later revolts against it--arguably, for example, as an inspiration for the leaders of the Protestant Reformation. If there can be no revolution against pastoral power because it is always instituting, circumscribing, and subsuming new forms of resistance on its own, then perhaps we can best understand where counter-conducts are most dangerous to the practices of power by understanding where some practices actually fail to resist power-effects, while simultaneously transforming power-relations.

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41

Hunt, Emily Jane. "Between Gnosticism and Montanism : Tatian and the development of a Christian philosophy." Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.367348.

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42

Leithart, Peter J. "The iron philosophy stoic elements in Calvin's doctrine of mortification /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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43

Nixon, Graeme. "The emergence of philosophy within Scottish secondary school Religious Education." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=186764.

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The central research question this thesis seeks to address is ‘what factors have led to the emergence of philosophy within Religious Education in Scottish secondary schools?’ This thesis therefore considers changes in the subject Religious Education within the context of Scottish secondary schools, charting a development towards the increasing use of philosophical skills and content in the course of the last four decades. Before considering the nature, extent and timing of this development this thesis provides a broader context within which to understand educational change in Scotland. Subsequent sections in the review of literature explore the emergence of philosophy in Religious Education and the social, educational and epistemological changes that have precipitated such a development. The emergent hypothesis is that Religious Education has become more philosophical as a result of changes in society (particularly secularisation); changes in education (particularly the move to more democratic and reflective pedagogy), and also as a result of the close relationship between the epistemological areas of philosophy and religious education. This thesis adopts an interpretative research paradigm and considers quantitative and qualitative data drawn from a survey of 126 secondary schools and seventeen key informant interviews. Taken alongside the review of policy and research literature this data demonstrates that the three interlinked hypothetical strands have been at the heart of the move towards more philosophical Religious Education, although other possibilities are also raised and considered. Considering the data collected as a case study in curricular changes also allows the researcher to consider educational policy change in Scotland, particularly in a post-Devolution context. Based on the above findings, this study makes recommendations and suggests areas for further research.

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44

Dreisbach, D. L. "The New Christian Right in America and attitudes towards church and state." Thesis, University of Oxford, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.371628.

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45

Latham, Steven Foster. "'Is there any word from the Lord?' : schools of contemporary Christian prophecy." Thesis, King's College London (University of London), 2000. https://kclpure.kcl.ac.uk/portal/en/theses/is-there-any-word-from-the-lord--schools-of-contemporary-christian-prophecy(fb564d04-3cf9-4e6b-ad98-6ceb3c523410).html.

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46

Rooney, Paul Vincent. "The tenability of divine command theory as a Christian account of morality." Thesis, University of Liverpool, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.283503.

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47

Williams, Janet Patricia. "Denying divinity : apophasis in the patristic Christian and Soto Zen Buddhist traditions." Thesis, University of Winchester, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.245372.

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48

Menzies, Robert Paul. "The development of early Christian pneumatology with special reference to Luke-Acts." Thesis, University of Aberdeen, 1989. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU026811.

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The author seeks to demonstrate that Paul was the first Christian to attribute soteriological functions to the Spirit and that this original element of Paul's pneumatology did not influence wider (non-Pauline) sectors of the early church until after the writing of Lk-Acts. Three interrelated arguments are offered in support of his thesis. In Part One he argues that soterological functions were generally not attributed to the Spirit in intertestamental Judaism. The Spirit was regarded as the source of prophetic inspiration, a donum superadditum granted to various individuals so they might fulfil a divinely appointed task. The only significant exceptions to this perspective are found in later sapiential writings (1QH, Wisd). In Part Two he argues that Luke, influenced by the dominant Jewish perception, consistently portrays the gift of the Spirit as a prophetic endowment which enables its recipient to participate effectively in the mission of God. Although the pimitive church, following in Jesus' footsteps, broadened the functions traditionally ascribed to the Spirit in first-century Judaism and thus presented the Spirit as the source of miracle-working power (as well as prophetic inspiration), Luke resisted this innovation. For Luke the Spirit remained the source of special insight and inspired speech. The important corollary is that neither Luke nor the primitive church attribute soteriological significance to the pneumatic gift in a manner analogous to Paul. In Part Three he argues, on the basis of his analysis of relevant Pauline texts, that the early Christian traditions used by Paul do not attribute soteriological functions to the Spirit, and that sapiential traditions from the Hellenistic Jewish milieu which produced Wisd provided the conceptual framework for Paul's distinctive thought. Thus he maintains there were no Christian precursors to Paul at this point and that Paul's perspective represents an independent development.

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49

Moore, Ellen R. "An investigation of the worldviews of educational leaders of Christian schools /." Free full text is available to ORU patrons only; click to view:, 2006. http://proquest.umi.com/pqdweb?did=1147184701&sid=1&Fmt=2&clientId=456&RQT=309&VName=PQD.

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50

George, Peter M. "The individual and the social self : SÃ¸ren Kierkegaard's account of Christian selfhood." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.321086.

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