Dissertations / Theses: 'Soteriology'

1

Nassif, Bradley L. "Soteriology in the Pauline corpus." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Keown, Damien. "Ethical perfection in Buddhist soteriology." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:ceb58e69-6448-4f67-98d3-9ef4d28d2123.

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The extent of the ethical component in the Buddha's teachings is often commented upon but has received disproportionately little attention from scholars. This thesis is intented to make a contribution in this area by (i): examining the substantive content of Buddhist ethical categories; (ii) locating ethics and the goal of ethical perfection in the context of the overall soteriological framework elaborated by the Buddha; (iii) offering a characterisation of the formal structure of Buddhist ethics according to the typology of philosophical ethical theory. The scope of the enquiry will include ethical data from both the Small and Large Vehicles. Previous research has concentrated almost exclusively on the Theravāda system and this has resulted in a truncated presentation of Buddhist ethics which has failed to reveal the underlying structure and its development through time. The present discussion therefore proceeds in a roughly chronological sequence in the selection of its data, considering first of all material from Theravādin sources (both Canonical and commentarial) and passing on to an investigation of the systematisation of ethical categories in the Abhidharma of the Small Vehicle as found in the scheme of the Sarvāstivāda preserved in the Abhidharmakośa. Subsequently, in Chapter 4, an account of Mahayana ethics is offered drawing mainly on the Śila-paṭala of the Bodhisattvabhūmi. The final two chapters (5 and 6) discuss two influential theories of ethics elaborated in the Western tradition which bear a prima facie resemblance to the theoretical structure of Buddhist ethics. Chapter 5 will deal with Utilitarianism and its resemblance to Buddhism, and Chapter 6 will be devoted to the Aristotelian ethical system. My conclusion will be that the Aristotelian model provides the closest analogue to Buddhism and a preliminary attempt will be made to pursue certain points of contact as an indication of the direction for future research. The overall argument, which is cumulative throughout the thesis, will be that ethical perfection in Buddhism is an integral and inalienable component in the perfection of human nature envisaged and attained by the Buddha. This, together with the intellectual perfection epitomised by the attainment of insightful knowledge (paññā). constitutes the Summum Bonum or complete good for man.

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3

Pevehouse, James Melvin. "Landmark Baptists ecclesiology can affect soteriology /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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4

Scott, Shawn A. "A study in transitions : Wesley's soteriology." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60096.

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The purpose of this thesis is to delineate the theological shifts that occurred in Wesley's post-Aldersgate soteriology. To realize this purpose, three distinct soteriological shifts in his thought will be examined. These shifts involve changes in how he understood the following: the conditions of redemption, the state of humanity and the scope of salvation. Through an examination of these shifts, three distinct phases (early, middle and late) were detected. In the early phase there appears to be a distinct Reformed bias; fallen human beings are totally depraved and can be redeemed only through explicit faith in Christ's atonement. In the two subsequent phases, an increasing emphasis is given to Arminian distinctives. Particular emphasis is given to the Arminian understanding of prevenient grace. In the middle phase, the Reformed and Arminian elements appear to co-exist within the same soteriological framework--reconciled through a tenuous and at times tortuous dialectic. This dialectic seems to crumble in the late phase. The Reformed elements are quietly dismissed; the Arminian elements dominate.

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Green, Edward Bernard. "The soteriology of Leo the Great." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.410797.

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6

Monroe, Ty Paul. "The Development of Augustine's Early Soteriology." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108005.

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Thesis advisor: Boyd Coolman
This study considers the development of Augustine's early soteriology in the years leading up to and including his writing of Confessions. Central to that inquiry is a treatment of his increasing use of the term humilitas. Yet that inquiry necessitates a broader account of the fallen soul and its healing by the Incarnate Savior. The result is a mostly chronological survey that shows Augustine developing clearer connections between his soteriology, Christology, and sacramental theology
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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7

Friend, Alexander. "Soteriology: Divine strategy and human response." Thesis, Friend, Alexander (1998) Soteriology: Divine strategy and human response. Masters by Research thesis, Murdoch University, 1998. https://researchrepository.murdoch.edu.au/id/eprint/50502/.

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The central message of the New Testament is the message of salvation. The present work deals with three elements of salvation as presented in the New Testament: (1) the role of the Holy Spirit, (2) the nature of faith, and (3) the role of the proclamation of the Gospel. Regarding the first two elements, not only at the popular level but also at scholarly levels several basic assumptions are widely held, namely, (1) that the Holy Spirit is involved in preparing a person for conversion by bringing about personal conviction of sin, and (2) that saving faith is a gift of God. In the first two parts of this thesis these assumptions are critically examined. In the third part the third element, the role of the Word of God, is examined in a series of key scripture passages. They are treated in what is widely held to be their order of composition. The three-fold organization of Word, faith, and Spirit reflects three of the main factors in the conversion experience. It will be shown from the select Scripture passages how each one interacts with the others in the salvation of an individual, following the plan set out in the divine strategy, including the intended human response. It will be seen that the human involvement with the Word entails both preaching and hearing; faith, likewise, in this context, is essentially a matter of a person’s trust in Christ or God. The Word is the seed that is planted within the heart, producing faith (Rom 10:17) to which the Holy Spirit responds by the making of a new life ‘from above.’ The biblical evidence surveyed indicates that in the understanding of apostolic Christianity the normal way God intended the individual to come to faith and consequently be saved was through the hearing of the Word as proclaimed by witnesses and preachers anointed by the Holy Spirit.

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Kim, Hak Chin. "Luke's soteriology : a dynamic event in motion." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/2191/.

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The purpose of this thesis is to probe the nature of Luke's soteriology by focusing on Luke’s geographical (spatial-temporal) perspective within which the narrative world of Luke-Acts moves. In this thesis, by presenting space-time as intertwined aspects of the same event or reality, I have proposed that we rethink Luke's space-time as a dynamic event in motion. Within this framework, I have proposed that Luke's notion of salvation should be understood not as a static system for containing motion or a fixed framework for defining action, but as a dynamic event in motion, becoming, and flowing, which creates a new salvific space-time (i.e. the kingdom of God) in-between, among, around, and beyond regions and persons. Thus, 1 have proposed that we think of salvation in terms of the nomadic movements of flows that unfold the multiple layers (multiplicity) of release from various fabrics of captivity and oppression - i.e., release from sins and various forms of physical-spiritual sicknesses, stigmas, and debts. Thus we should rethink salvation in the following ways. (1) Not in terms of a dichotomy between physical and spiritual, but as both physical spiritual: both conditions applying to the same saving event. (2) Not as hierarchical or singular, but as heterogeneous and multiple. (3) Not as static moments, but as something flowing, being-toward, and in motion, showing that salvation and its nomadic event of flows is pictured as being in a constant state of movement, signifying an endless qualitative change in type and kind. This means salvation is a nomadic event of release and deterritorialization from one sphere to another. It deterritorializes the fixed, binary, and hierarchical system of the Jerusalem temple, creates the heterogeneous and relational space of God, and establishes multiple access points to the dynamic network (the kingdom) of God.

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Hart, Stuart Anthony. "Soteriology in Edmund Spenser's 'The Faerie Queene'." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8138/.

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The thesis demonstrates the extent to which the sixteenth-century allegorical epic poem, The Faerie Queene, engages with early modern theories of salvation. Much has been written about Spenser’s consideration of theological ideas in Book I and this has prompted scholars to speculate about the poet’s own doctrinal inclinations. However, little has been written about the ways in which the remaining books in the poem also explore Christian ideas of atonement, grace and damnation. This study advances Spenserian scholarship by stressing the soteriological dimension of books II, III, IV and VI. It considers how the poem’s doctrinal ambiguity would have meant that Spenser’s readers would have been able to interpret the poem in terms of the different schools of thought on the conditionality, or otherwise, of election and reprobation. As the thesis suggests, these particular books were alive to the doctrinal disagreements of the period, and explore the complex theological positions and divisions that existed at the time. By shedding light on the religious tenor of these remaining books, the study has implications for our sense of how the poem would have prompted sixteenth century readers to reflect on the means of their own salvation.

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Stovell, Jon Christian. "He dwells with us a neocharismatic soteriology /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p048-0335.

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Zehr, Clyde James. ""Heart" (kardia) in the doctrine of soteriology." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Dupertuis, Atilio René. "Liberation theology : a study in its soteriology /." Berrien Springs (Mich.) : Andrews university press, 1987. http://catalogue.bnf.fr/ark:/12148/cb35694101j.

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13

Harley, John. "An evaluation of the soteriology of John Murray." Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683174.

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Barry, Richard J. IV. "The two goats| A Christian Yom Kippur soteriology." Thesis, Marquette University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10260551.

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This dissertation draws on recent historical-critical research into ancient Jewish temple theology, the priestly book of Leviticus, and especially the Yom Kippur liturgy of Leviticus 16, to develop a more paradoxical interpretation of Christ?s saving work for modern Christian systematic theology. Prompted by the pioneering research of Jacob Milgrom, there has been a surge in sympathetic interpretations of the priestly theological tradition, which has inspired fresh interpretations of the Levitical Day of Atonement. I argue that an adequate Christian theory of atonement must be attentive to both the overall ?landscape? of Jewish biblical thought, and to the specific rhythm of the Yom Kippur liturgy, which clearly distinguishes the ?work? of two goats?one elected to be a spotless sacrifice, the other called to bear the sins of Israel into the wilderness. Christian theology should observe this distinction within the united saving work of Jesus Christ. Yet modern interpretations of the cross often implicitly emphasize one ?goat? or the other. For example, we find a ?goat for the Lord? soteriology in the Anselmian satisfaction tradition, which has been beautifully rearticulated by David Bentley Hart; here Christ?s spotless sacrificial obedience recapitulates creation done well. In the controversial ?descent to hell? theology of Hans Urs von Balthasar, on the other hand, there is a ?goat for Azazel? soteriology; here Christ as the sin-bearing goat removes impurity to the furthest possible distance from the Father through his saving descent. By seeing Christ as fulfilling the work of both goats in his single act of cruciform love, the Catholic tradition can better draw on the ancient Jewish insight that atonement requires a unifying movement toward the center, to the holy of holies, as well as a removal of sin to the far periphery, the godforsaken exilic wilderness. This work is rooted in the conviction that, first, Christian theology should always honor, and remain in deep conversation with, its Jewish roots, and second, that advances in historical-critical research should be utilized to cultivate a modern theological interpretation of scripture, all in the service of a richer, more ecumenical understanding of the basic paradoxes of Catholic soteriology.

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Yamaguchi, Norio. "Sacrifice, curse, and the covenant in Paul's soteriology." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7419.

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Pauline scholarship often overlooks the fact that from the Levitical sacrificial perspective “sacrifice” and “curse” are diametrically opposed concepts. A sacrifice must be “holy and acceptable to God” (Rom 12:1). Arguably, Paul describes Jesus or his blood as a sacrifice to God (1Cor 5:7; Rom 3:25). In this light, how might we understand his assertion that Christ became a “curse” on the cross (Gal 3:13)? The “accursed” person who hangs on a tree is impure and defiled and thus totally unacceptable as a sacrifice to God (Deut 21:23; John 19:31). This research argues that the key concept that resolves such potential tensions in Paul's statements is the “covenant”. Both “sacrifice” and “curse” are covenantal concepts. Sacrificial activities are essential for maintaining the covenant between God and his people. When God's people sin, sacrifice provides the means to attain forgiveness and to remain in the covenant. However, the covenant can be broken by grievous sins such as idolatry, which result in the loss of the sanctuary and the sacrificial means. Consequently, they would fall under the “curse” of the covenant. This covenantal perspective underlies Paul's soteriology. This thesis demonstrates that in Paul's understanding Christ's death serves both ends: the termination of the Mosaic curse by becoming a curse, and the dedication of his life-blood for the maintenance of the renewed covenant. These two things are related yet not identical. As test cases for this covenantal model, this research examines three Pauline texts. Galatians 3:13 describes the redemption of God's people from the Mosaic covenantal curse. Deutero-Isaiah envisaged this event as a new “Exodus”, about which Paul talks in 1 Corinthians 5:7. Romans 3:25 illustrates the eschatological Yom Kippur for this new Exodus people consisting now of Jews and Gentiles, which sustains and sanctifies God's renewed covenant people to the end.

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Varkey, Mothy. "Salvation in continuity: A reconsideration of Matthew's soteriology." Thesis, Varkey, Mothy (2014) Salvation in continuity: A reconsideration of Matthew's soteriology. PhD thesis, Murdoch University, 2014. https://researchrepository.murdoch.edu.au/id/eprint/23803/.

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This reconsideration of Matthew’s soteriology argues that Matthew understands salvation in continuity. It employs a sequential treatment of the Gospel, which enables it to avoid the danger which characterises many previous studies of limiting the discussion of salvation in Matthew to certain texts, where the theme of salvation is more direct and explicit. To this end, the study is divided into seven chapters. Chapter 1 discusses the need for a reconsideration of Matthew’s soteriology, and Chapters 2 and 3 furnish, respectively, a brief literature survey and the method of approach. Chapters 4–6 examine Matthew’s depiction of Jesus’ saving roles as teacher and judge, healer and helper, and the significance for Matthew of Jesus’ death and resurrection––especially in Matthew 1–7, 8–25 and 26–28 respectively, but also within the Gospel as a whole. On the basis of the findings from Chapters 4–6, Chapter 7 shows that Matthew understands salvation in continuity. The study argues that Matthew does not understand salvation as something achieved only by Jesus’ death, and nor does he limit salvation to Jesus, because Jesus’ saving does not replace or abrogate the repertoire of salvation in the past such as the Torah and the temple. Instead, for Matthew, Jesus’ saving is the fulfilment of God’s saving plans and promises for his people and the continuation of God’s saving in the past. For Matthew, Jesus’ vicarious death is soteriologically comparable with the vicarious suffering of the righteous in the past, though much wider in its reach, and like theirs does not call the temple and the Torah into question. Matthew’s understanding of salvation in continuity is also to be seen as his response to the historical and theological questions of post-70 C.E. Judaism.

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17

Yin, Meng. "The future cakravartin-maitreyan soteriology in early China." Thesis, University of Iowa, 2012. https://ir.uiowa.edu/etd/3412.

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In this essay, I would like to discuss the Maitreyan soteriology in Early China from the angle of the ideal of cakravartin embedded in the image of Maitreya, who rules over a heavenly paradise and will come down to effect universal salvation in an earthly paradise. In the first section, I will present the social conditions as well as the indigenous schools of thought in Early China, and make an analogy with those in ancient Hindu society, so as to reveal the collective appeal to an ideal cakravartin as the future savior in Early China. In the second section, I would like to survey the development of the image of Maitreya in both scriptural and sectarian sources, and how it is related to the ideal of cakravartin. Then in the third section, I will discuss Maitreyan soteriology from the perspective of Pure Land belief and how the ideal of cakravartin has contributed to the development of Maitreyan soteriology in Early China. I will examine sutras in which Maitreya appears, and texts, including inscription, which record the actual practices of Maitreya worship, as well as the sculptures bearing those inscriptions, so as to present a comprehensive examination of Maitreyan soteriology in Early China.

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Silva, Bruno do Carmo. "Viveka: a razão discriminativa e seu caráter soteriológico segundo a filosofia de Śaṅkarācārya." Universidade Federal de Juiz de Fora (UFJF), 2018. https://repositorio.ufjf.br/jspui/handle/ufjf/6686.

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O principal objetivo deste trabalho é investigar e compreender a natureza e a operacionalidade da razão discriminativa (viveka) no empreendimento soteriológico da tradição Advaita Vedānta, principalmente nas obras do filósofo indiano Śaṅkarācārya (séc. VIII), seu maior expoente. Seus tratados (prakaraṇas) e seus comentários (bhāṣyas) destacam a relação entre ātman e Brahman conforme revelada pelos Upaniṣads, que são os textos conclusivos dos Vedas, i.e, sua porção final (vedānta). Os Vedas constituem o cânone literário referente à Revelação védica (śruti), que é o fundamento sagrado da religiosidade indiana. Segundo Śaṅkarācārya, é a ignorância (avidyā) que aprisiona o sujeito, fazendo dele um ser circunstancialmente marcado pelo sofrimento (duḥkha). Portanto, essa condição circunstancial de sofrimento só pode ser superada libertando-se da ignorância. A libertação (mokṣa) da ignorância depende totalmente da presença e da orientação de um mestre (guru/ācārya) consagrado pela tradição, aqui neste caso, pela tradição Advaita Vedānta. Assim, é através do mestre que o discípulo (śiṣya) recebe os ensinamentos upaniṣádicos que conduzem à libertação.
The main objective of this work is to investigate and understand the nature and operability of the discriminative reason (viveka) in the soteriological knowledge of the Advaita Vedānta tradition. This investigation will mainly take place through the works of the Indian philosopher Śaṅkarācārya (séc. VIII), the greatest exponent of the Advaita Vedānta tradition. The treatises (prakaraṇas) and the commentaries (bhāṣyas) of Śaṅkarācārya highlight the relationship between ātman and Brahman; the final portion of the Vedas (vedānta), the Upaniṣads, reveals this relationship. The Vedas constitute the literary canon referring to the Vedic Revelation (śruti), which is the sacred foundation of Indian religiosity. According to Śaṅkarācārya, the ignorance (avidyā) imprisons the subject, and then this ignorance makes the subject circumstantially marked by suffering (duḥkha). Therefore, the overcoming of this circumstantial condition of suffering happens only when the subject becomes free from ignorance. The liberation (mokṣa) of ignorance depends entirely on the presence and guidance of a teacher (guru/ācārya) consecrated by the some tradition – in the case of this study, by the Advaita Vedānta tradition. Thus, is through the teacher that the disciple (śiṣya) receives the upanishadic teachings that leads to liberation.

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Åhlfeldt, Lina. "Försonar Jesus alla? : en undersökning av försoningslärors relation till pluralism och inklusivism." Thesis, Uppsala universitet, Teologiska institutionen, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-226045.

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Denna uppsats syftar till att analysera den klassiska, den objektiva och den subjektivaförsoningsläran och se hur dessa förhåller sig till den pluralistiska och inklusivistiskareligionssynen. Uppsatsens syfte är att undersöka huruvida synen på Jesus som vägen till frälsning ide tre försoningslärorna förändras om samma försoningslära ställs emot pluralismen respektiveinklusivismen. I en koherensanalys undersöks huruvida någon av försoningslärorna inte är koherentmed pluralismen eller inklusivismen. Genom denna undersökning följer resultatet attsanningsbegreppet inte används på samma sätt i de olika religionssynerna och försoningslärornavilket leder till problem främst mellan den klassiska respektive den objektiva försoningsläran ochpluralismen. Det framkommer även att en viss form av pluralism - den restriktiva - är mer koherentmed försoningslärorna än andra former. Alla former av inklusivism och dess sanningsbegrepp ärmer lättförenliga med den klassiska och den objektiva försoningsläran än med den subjektiva. Ifallet med den subjektiva försoningsläran kan motiveringen för ett inklusivistisk synsätt ifrågasättasvilket gör den mer koherent med pluralism än med inklusivism.
In this essay the coherence between three theories of atonement are analysed with religiouspluralism and religious inclusivism. The atonement theories analysed are the classical, theobjective, and the subjective theory. The result shows if the role of Jesus as saviour in the Passionchanges if the specific theory of atonement is combined with religious pluralism or religiousinclusivism. Through an analysis of the coherence between the three theories of atonement andpluralism and inclusivism, it is made clear that the notion of truth is not viewed in the same waywithin the theories of atonement and religious pluralism and inclusivism. The classical and theobjective theory meets problems when combined with religious pluralism because of this. Only oneform of religious pluralism, the restrictive pluralism, is compatible with theese two theories ofatonement. All forms of religious inclusivism are coherent with the classical and the objectivetheory but not with the subjective theory wich is much more compatible with religious pluralism.

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Diceanu, Marian. "The distinctive soteriology in the epistle to the Hebrews." Thesis, Queen's University Belfast, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.486131.

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In the panorama ofNew Testament soteriology, it is shown that the epistle of Hebrews stands ' out as unique. This distinctiveness, while unique, it is complementary not fundamentally different. . The writer of Hebrews is seen as an individual who, even though he was educated by Hellenistic standards, hence his excellent Greek, was very much steeped in the Jewish, Old Testament Levitical and sacrificial tradition. Because his audience is also seen to be, largely, Jewish it explains why Hebrews is the most Levitical-steeped document in the New Testament. The author waS writing to an audience that was on the verge of abandoning the path of the Christian faith. Such a grave error ofjudgment necessitated a response to shake them out ofthat state .of mind, into a continuous life of faith. He employs a distinctive soteriological rigorism to highlight the perils associated with their course of action. In this cqntext he presents a salvation that is fully realized only in the future and to which the audience needed to press toward. The salvation presented in Hebrews is more akin to a journey in which the exodus generation is held up as a negative example, shown to have missed the mark, while Abraham and others are presented as positive examples, shown to have persevered to the end. This [mal salvation expressed as a future reality, contains dynamic elements. Since final salvation is future,. the present course of action is a determining factor as to whether the readers would reach the mark. Therefore, the author places high emphasis on perseverance and movement toward [mal salvation. The dynamic, future-oriented salvation is also seen in the distinctive sacrificial and nonsacrificial terminology that the author employs. While many of these terms are not unique to Hebrews, their use in a Levitical, and sacrificial context makes them distinctive in New Testament soteriology.

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Murray, Joyce Mary Nora. "The soteriology of Gustavo Gutiérrez, communal dimensions of salvation." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq25210.pdf.

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Meadows, Philip Roger. "Sādhana and salvation : soteriology in Rāmānuja and John Wesley." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.627041.

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Trueman, Carl Russell. "The soteriology of the early English Reformers, 1525-1556." Thesis, University of Aberdeen, 1991. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU032794.

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This thesis is a study of the soteriological thought of five leading English Reformers from the period 1525-56. In Part One, the soteriological aspects of the thought of William Tyndale, John Frith, and Robert Barnes are examined. These three men all came to Reformation convictions from backgrounds in Catholic Humanism. They were also deeply influenced by Martin Luther, although their writings demonstrate independence of thought, and reveal areas where they differ from him. While the three Reformers each have different emphases, two major facts emerge concerning their soteriological positions: all three exhibit a greater concern for good works than is generally evident in Luther, although their difference with him is fundamentally one of emphasis, not of substance; and all three agree that justification is by faith alone. In Part Two, examination is made of the thought of John Hooper and of John Bradford, especially in relation to two controversies over the nature of election. Hooper's position is framed in opposition to Calvinist predestinarianism, and is dependent upon both Bullinger and Melanchthon. Indeed, he even adopts the synergism of the latter in his reaction against any notion of predestination which divorces election from the actual faith of the individual. In contrast, John Bradford, in opposition to a sect holding Pelagian views, proposes a doctrine of election which reflects much of the predestinarianism of his friend Bucer. While there are tensions in his theology, which indicate that he is perhaps not entirely happy with the implications of his position, his unequivocal adherence to a doctrine of the decree, his emphasis on union with Christ, and his expression of limited atonement, demonstrate that his own position is fundamentally antithetical to that of Hooper.

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Roxas, Tomas M. "A biblical evaluation of soteriology in Filipino liberation theology." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Warner, Lachlan Phillip. "Art Practice as Buddhist Practice: A Soteriology through Suffering." Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/17924.

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The thesis examines the Buddhist concept of suffering, portrayed through visual art. The central questions are how can art be used to understand Buddhist suffering and, conversely, how can Buddhist suffering be used in the creation and perception of visual art. My thesis is based on an understanding of suffering (Dhukkha) described in the Early Buddhist Texts. Suffering is addressed through the Khandhas; collective processes that recognize human subjectivity as shifting. The Khandhas show that we are just processes of cause and effect. The Khandhas also bridge divides between reason and affect, mind and body, drawing on the work of Sue Hamilton and Peter Harvey. These theorists describe a Buddhism that has been termed modernist, where there is a renewed focus on suffering. The 4 artworks use the Buddha’s principle metaphor for suffering; of being on fire. The first two suites show seated bodies burning, portraying the universality of suffering. The third suite has nuns standing in a panorama of gold, representing immanent enlightenment. The fourth suite utilizes an image of my ‘self’ as the site of suffering. The dissertation compares Dhukkha to the works of Theodor Adorno, Susan Sontag, Mieke Bal and Mark Ledbetter as theorists of suffering. Adorno saw the representation of suffering as gratuitous, reinforcing existing systems of repression. For Bal, representations of suffering are only possible through inflection; changing forms so that exploitation is removed but art remains. Buddhism however sees suffering as intrinsic to all representation. Ledbetter then posits suffering as one part of a larger process of seeing that includes voyeurism. Works by six artists are paired and compared to understand different ways of articulating suffering. Colombian artist Doris Salcedo uses materials that speak of the lives of people missing in war torn Colombia. In contrast Oscar Munoz uses video to invoke the suffering and transience of both life and images. The work of Bill Viola is examined to show immediacy in the apprehension of pain and suffering. Viola’s works are juxtaposed with Zhang Huan who uses ash to invoke existential suffering. Finally, late works by Mark Rothko and Richard Serra are analyzed to understand the transformation and ending of suffering through abstracted forms. The artworks are lastly compared to a history of Buddhist self-sacrifice, including suicide and self-immolation. Both the artworks and these acts relate to the Buddhist understanding of ‘self’. Ultimately that ‘self’ is a delusion. The understanding of the delusion provides release from suffering, which is the aim of Buddhism.

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Beckmann, Matthew Thomas. "Franciscan soteriology at the University of Paris to 1300." Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/10629/.

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This work charts the evolution of soteriology among Franciscan friars working at the University of Paris up to 1300. It examines in turn each of their extant soteriological works from this period to demonstrate the development of a distinct and uniquely Franciscan approach to soteriology. This study considers the written forms in which these Franciscan theological opinions were expressed, the scholastic genres of commentaries upon the Book of Sentences along with quaestiones disputatae, quodlibets and summae. It situates those soteriological innovations and their genres of expression in their historical context, the developing engagement of the Franciscans with the University of Paris and the tensions that came with this, especially the secular-mendicant controversy of the 1220s to 1250s and the Aristotelian conflict with Stephen Tempier in the 1270s. These three elements, Franciscan theological ideas, the literary forms in which they were articulated and the historical setting in which they were expressed, played upon each other to produce theology particular to the Franciscans. The friars discarded much of the soteriology inherited from Anselm of Bec and marginalised the significance of satisfaction and divine punishment for the fall. Figures like Bonaventure, Matthew of Aquasparta and Richard of Middleton gave greater emphasis to human fulfilment in a plan unrelated to the events of the fall. Despite obstacles to their theological work from both the university and the wider church, the Franciscans were not dissuaded from their ideas, adjusting the expression of those notions to ensure their acceptance. This interplay of ideas, genres and events provides evidence that supports a claim for the existence of a distinctive ‘Franciscan school’ of theology in operation in Paris in the thirteenth century. This school recast the doctrine of redemption as more than the appeasement of a God angered by disobedience and demanding a suitable sacrifice. The Franciscans advocated instead for salvation as God generously furthering and advancing the final culmination of human creation.

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Eugenio, Dick. "Communion with God : the Trinitarian soteriology of Thomas F. Torrance." Thesis, University of Manchester, 2011. https://www.research.manchester.ac.uk/portal/en/theses/communion-with-god-the-trinitarian-soteriology-of-thomas-f-torrance(a25c75a0-d19c-4adf-bd59-60f93fa3ddf1).html.

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This thesis presents Thomas F. Torrance's Trinitarian soteriology, and as such seeks to combine the two most common but often separately treated doctrines in his theological cogitation: Trinity and soteriology. It argues that in a circular manner, Torrance's Trinitarian theology is explicitly soteriological and his soteriology is explicitly Trinitarian. This is because he (1) follows Barth's proposal that God's Being is inseparable from his Act, and vice versa, and (2) consistently employs his comprehensive theological rule that the Trinity is 'the ground and grammar of theology.' As such, this thesis also argues that not only is Torrance's soteriology Trinitarian, but that his soteriology could only be presented, understood and appreciated as Trinitarian. Non-trinitarian or implicitly Trinitarian readings of his soteriology cannot but fail to do justice to Torrance's theological consistency and genius. Furthermore, this thesis argues that Torrance's Trinitarian soteriology is consistent with his scientific and evangelical theology. On the one hand, Torrance's soteriological formulation follows scientific principles because he understands both the arche and telos of human salvation in strict accordance with the Being, Persons and Work of the Triune God. This is referred in the thesis as Torrance's kataphysic soteriology. On the other hand, Torrance's soteriological formulation follows an evangelical procedure grounded in the evangelical content of revelation. Because the content of God's Self-revelation is the Triune God reconciling the world to himself, Torrance understands that the Three Persons are actively involved in the salvific economy in strict accordance with their hypostases as Father, Son and Holy Spirit. The evangelical procedure and sketch that Torrance employs is derived from 2 Corinthians 13:14, 'the grace of the Lord Jesus Christ, the love of God and the fellowship of the Holy Spirit.' For Torrance, the ultimate telos of human salvation is participation in the very Life and Love of the Triune God. This may be referred to as humanity's perichoretic participation in the Communion of Love that God is. Humanity's sharing in the Triune Communion, however, is a mediated participation, encapsulated in the Athanasian aphorism 'from the Father through the Son in the Spirit and in the Spirit through the Son to the Father.' All three Persons of the Triune God fulfil distinct salvific agencies in accordance to their hypostases, but their distinct agencies have a united source and goal: the mediation of reconciliation with the Triune God. It is also argued that our participation in the Triune Communion is a human participation, or that we relate with the Triune God as humanized humans rather than as metamorphosized divine beings.

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Mafuta, Willy L. "Soteriology of the Bantu in the thought of John Hick." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Kamunge, Paul M. "Contextual teaching of soteriology amongst the Central Bantu of Kenya." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Hide, Kerrie Margaret Mary, and res cand@acu edu au. "Gifted Origins to Graced Fulfilment: The Soteriology of Julian of Norwich." Australian Catholic University. School of Theology, 1999. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp211.31082009.

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Within the discipline of theology, this thesis examines the soteriology presented in the Revelations of Divine Love, composed by Julian of Norwich (1343 - ca. 1420). Through an exegesis of the Paris copy of the Middle English manuscript, the research analyzes the understanding of salvation implicit in the text. This study builds on and expands previous theological inquiry into Juiian’s texts. A hermeneutic for interpreting the theology expressed in this mystical literature creates guiding principles for interpretation. After demonstrating how in essence all Julian I s theology is a trinitarian theology of love, the investigation addresses each aspect of Julian's soteriology within the framework of her Trinitarian formula. The formula encapsulates the human journey summarized as: in the first we have our being, in the second we have our increasing, and in the third we have our fulfilling. The theological precis reveals that for Julian, salvation is a process of oneing from God to God.

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Armitage, Nicholas Richard. "Christian unity and the imitation of Christ : a study in mankind's saving relationship with Christ's sacred humanity." Thesis, Durham University, 1996. http://etheses.dur.ac.uk/1463/.

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Hide, Kerrie Margaret Mary. "Gifted origins to graced fulfilment: The soteriology of Julian of Norwich." Thesis, Australian Catholic University, 1999. https://acuresearchbank.acu.edu.au/download/db65a21264d79ed3f452318e05233beff9860ddf14baa00bbe65510c4756ec81/30366670/64916_downloaded_stream_141.pdf.

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Within the discipline of theology, this thesis examines the soteriology presented in the Revelations of Divine Love, composed by Julian of Norwich (1343 - ca. 1420). Through an exegesis of the Paris copy of the Middle English manuscript, the research analyzes the understanding of salvation implicit in the text. This study builds on and expands previous theological inquiry into Juiian's texts. A hermeneutic for interpreting the theology expressed in this mystical literature creates guiding principles for interpretation. After demonstrating how in essence all Julian I s theology is a trinitarian theology of love, the investigation addresses each aspect of Julian's soteriology within the framework of her Trinitarian formula. The formula encapsulates the human journey summarized as: in the first we have our being, in the second we have our increasing, and in the third we have our fulfilling. The theological precis reveals that for Julian, salvation is a process of oneing from God to God. ""In the first we have our being"" appraises Julian's creation theology and her anthropology. ""In the second we have our increasing"" focuses on her Christology. It presents Christ's role in redemption through the cross, through his work as servant and his function as mother. ""In the third we have our fulfilling"" examines the importance of the Holy Spirit. It presents Juiian's understanding of a partially realized experience of salvation and eschatology that expresses hope for final fulfilment in God. Julian's understanding of salvation, consolidated in her statement all shall be well, creates a soteriology grounded in a theology of the presence and action of divine love, in all things, from gifted origins to graced fulfilment.

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Smith, James Otwell. "Repentance in the lordship controversy and the soteriology of John Owen." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Brooks, Keith Clifton. "“Deliver us from evil” A critical analysis of soteriological discourse in African pentecostalism." University of the Western Cape, 2015. http://hdl.handle.net/11394/4852.

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Magister Artium - MA
In the history of Christianity a number of distinct soteriological models have developed over the centuries. In the Patristic period, victory over death and destruction was emphasised. In late medieval Catholicism, the Protestant Reformation and evangelical circles, the focus was on reconciliation with God through the forgiveness of sins, while modern liberal notions of salvation emphasised the need for education and moral upliftment, if not enlightenment. In the twentieth century, other soteriological motifs became dominant, including development (in the tradition of the Social Gospel), self-actualisation (in existentialist theologies), liberation and emancipation (in liberation theologies, feminist theologies, etc). With the emergence of global Pentecostalism in the 20th century, two other forms of soteriology resurfaced, namely an emphasis on healing and deliverance from evil. This study will contribute to Pentecostal discourse on deliverance as a soteriological motif. In Western forms of Pentecostalism the need for deliverance from evil is recognised, in contrast with evangelicalism where the emphasis is on forgiveness of sins. Deliverance from evil is typically understood in personalist terms as affliction, namely as the need to overcome forces of evil inside the human psyche, typically associated with personal vices. This suggests a ministry of exorcism in order to be delivered from such vices that are then described as “demons”, evil forces, dominions and principalities. In political and liberation theologies, there is likewise an emphasis on evil forces, but these are understood in societal and structural terms, namely with references to ideologies, oppressive structures and forms of exploitation. In African forms of Pentecostalism (as in the case amongst African Instituted Churches) there is a similar emphasis on deliverance and the need for exorcism. However, this is especially understood with reference to witchcraft. Here, the one in need of deliverance is regarded as the victim of (demonic) possession beyond one’s locus of control. Deliverance is thus understood as victory over forces outside one’s own psyche that cause psychological trauma and have medical, social and economic consequences for the victim. This research project will explore a corpus of literature on the understanding of deliverance in the context of West-African Pentecostalism (or neo-Pentecostalism). It will analyse and compare views in this regard emerging from amongst Western African Pentecostals with Western Pentecostal scholars that seek to understand the distinct understanding of deliverance in the context of West-African Pentecostalism. More specifically, it will describe, analyse, compare and assess the contributions of Allan Anderson, Paul Gifford, Ogbu Kalu, J Kwabena Asamoah-Gyadu, and Opoku Onyunah in this regard.

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Cohen, Nicholas. "Patristic Analogues in Anselm of Canterbury's Cur Deus Homo." Thesis, Boston College, 2011. http://hdl.handle.net/2345/1829.

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Thesis advisor: Stephen Brown
The Cur Deus Homo (CDH) of Anselm of Canterbury is one of the most well-known and yet controversial works in the Anselmian corpus. Anselm's audacious effort to prove the necessity of the Incarnation has been met with varying levels of skepticism and critique in the intervening centuries. Critics of Anselm have taken aim particularly at the language that Anselm used in the CDH, commonly asserting that the key terms of the argument were derived primarily from the feudal society that surrounded Anselm as he wrote. The contention is then usually made that Anselm's usage of such terminology betrays a mindset so entangled in feudalism as to render the whole work ineffective as a work of Christian theology. Only in recent years have serious efforts been made to examine the theological roots of Anselm's thought process in the CDH. In this work, I examine the language that has been so maligned in recent years and I build on recent trends in Anselm scholarship to argue that his language is not so much feudal as it is scriptural and patristic. By analyzing Anselm's use of “honor,” “justice,” “debt” and “satisfaction,” I argue that Anselm was more concerned with maintaining consistency with his own work and with scriptural and patristic sources than with the feudal or juridical nature of his social context. I conclude by highlighting the ways in which Anselm accomplished his stated purpose in the CDH and provided a unique perspective on the Incarnation and Atonement that stands on its own as a turning point in the history of Christian theology
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Pace, Josephine Maria. "The soteriology of Julian of Norwich and Vatican II, a comparative study." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/mq25203.pdf.

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Simon, Derek. "Provisional liberations, fragments of salvation, the practical-critical Soteriology of Edward Schillebeeckx." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ66188.pdf.

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Dziuba, Edmund. "The function of the concept 'humanum' in the soteriology of Edward Schillebeeckx." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Burley, Mikel Mason. "Metaphysics and soteriology in classical Samkhya and Yoga : a non-realist interpretation." Thesis, University of Bristol, 2004. http://hdl.handle.net/1983/747134dc-2c39-4276-bf33-49131dbb9143.

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Davies, Rachel Annemarie Ulrike E. "Yearning in the dust : bodily aesthetics in the soteriology of St. Bonaventure." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11847/.

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This thesis seeks to construct a contemporary spirituality of bodily diminishment rooted in Bonaventure’s theological synthesis, particularly his category of the aesthetic, which, the author argues, provides both a lens for understanding the experience of diminishment, and a way of harnessing it constructively in service of the self’s soteriological journey. Reading Bonaventure’s Trinitarian metaphysics as the framework of his soteriology, this thesis begins by examining key Bonaventurean aesthetic concepts such as fruitfulness, light and proportion before asking how such concepts can illumine the body’s participation in the self’s journey to God—a journey which Bonaventure describes as a primarily noetic or spiritual ascent. Sin is introduced as a “greed” or possessive quality that fractures apart the body-soul self who was called to become whole and “beautiful” through the act of contemplation. This greed, it is shown, has left worldly corporeality (including the human body) abandoned to diminishment and death, an aesthetic harnessed and transfigured by Christ in the paschal mystery. There the “ugliness” of body-soul fragmentation ceases to be terminal, and instead becomes the new face and means of the Christ-formed self's “becoming.” The new aesthetic possibilities opened up to fallen humanity through the paschal mystery are traced throughout Bonaventure’s Major Life of Francis, and particularly the stigmata event, which this thesis reads as a profound revelation of Francis’ own transfigured diminishment. In addition to the Major Life (Legenda maior), central texts used for this constructive project include Bonaventure’s Collationes in hexaemeron and Lignum vitae. In addition to soteriology and aesthetics, key theological concepts explored include Christology, the Trinity, anthropology, apophaticism, sin, death, glory, virtue and poverty.

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Tomlinson, Mark. "The influence of pagan sacrificial thought on Christian martyr-soteriology AD 100-400." Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.547815.

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Borysov, Eduard. "Union with the Triune God : interpretations of the participationist dimensions of Paul's soteriology." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=231021.

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In recent years as supposedly “Lutheran” readings of Paul's doctrine of “justification by faith” have increasingly come under attack, and as the weaknesses of the New Perspective on Paul have been identified, there has been a growing interest in reading the apostle as teaching something best understood in participationist terms (chapter 2). Particularly, there have been multiple attempts to retrieve the patristic concept of “theosis” as a counterpart of union with Christ. This move is particularly associated with the work of Michael J. Gorman, Stephen Finlan, M. David Litwa and Ben C. Blackwell and is connected to the recent interest in deification as a widespread concept in Christian theology, one with significant ecumenical potential (as attested by the Finnish Lutheran School). To date, however, inadequate attention has been paid to the complex character and history of theosis in the theological tradition, meaning that the word is used in biblical studies in a way that is over-simplistic. All of the studies to read Paul in terms of theosis have been too over-imposing (Litwa), too narrow (Blackwell) or too general (Gorman, Finlan) in their comparison of Paul with the Jewish, Greco-Roman, and Orthodox traditions to properly address the validity of the category of theosis for the analysis of Paul. This study will deal with this deficiency by tracing the four trajectories of theosis in the patristic era (chapter 3). This dissertation proffers a concept, tentatively labelled triadosis, which intends to present the whole complex that is treated elementally in the various trajectories. Further exploring what we have labelled triadosis in the later theological traditions, chapter 4 rereads Luther and Calvin with the help of the Finnish Lutheran School and J. Todd Billings. These scholars argue that the idea of union with Christ is central for both Luther and Calvin and always includes the Father and the Spirit, hence presuming a Trinitarian dimensio The final chapter addresses the deficiencies of three major proponents of theosis as an appropriate category to describe Paul's soteriology. This analysis stresses that the historical rediscovery of deification in surrounding culture should not minimise the apostle's distinction from his polytheistic contemporaries (Litwa). Equally, the Christocentric soteriology misplaces the appropriate emphasis on the Father and the Spirit (Blackwell). Finally, the use of essentialist terminology should be grounded in patristic and contemporary theological discussions (Gorman). Thus, the theme of triadosis helps the reader to view Paul's soteriology as the Father's endeavour to bring redeemed humanity in union with himself in Christ through the power of the Holy Spirit.

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Blackwell, Benjamin Carey. "Christosis : Pauline soteriology in light of deification in Irenaeus and Cyril of Alexandria." Thesis, Durham University, 2010. http://etheses.dur.ac.uk/219/.

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The aim of this thesis is to explore whether and to what extent theosis helpfully captures Paul's presentation of the anthropological dimension of soteriology. Drawing methodologically from Gadamer, Jauss, and Bakhtin, we attempt to hold a conversation between Paul and two of his later interpreters--Irenaeus and Cyril of Alexandria--in order to see what light the development of deification in these later writers shines on the Pauline texts themselves. In Part 1 of the thesis, we analyse how Irenaeus and Cyril develop their notions of deification and how they use Pauline texts in support of their conclusions. Drawing from Ps 82 both writers ascribe to believers the appellation of 'gods', and they associate this primarily with Pauline texts that speak of the experience of immortality, sanctification, and being sons of God. As believers experience this deifying move the image and likeness of God is restored through a participatory relationship with God mediated by Christ and the Spirit. In Part 2 we then analyse the anthropological dimension of Paul's soteriology in Rom 8 and 2 Cor 3-5, with excursus on Gal 3-4, 1 Cor 15, and Phil 2-3. In the context of believers' restored divine-human relationship through Christ and the Spirit, Paul speaks of believers being conformed to the narrative of Christ's death and life, which culminates in an experience of divine and heavenly glory and immortality. In Part 3 we offer a comparison of patristic views of deification and Paul's soteriology. While differences are clear, we conclude that Paul's soteriology overlaps significantly with that of these two later interpreters, such that deification is an apt description of the anthropological dimension of his soteriology. At the same time, christosis is probably a better term in today's context to capture his distinct emphasis on embodying Christ's death and life.

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Huff, Ben. "Perception produces repentance| An articulation and defense of a concept of reformed soteriology." Thesis, Southeastern Baptist Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10243432.

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The thesis of this study is that perception produces repentance in the unconverted. The study will demonstrate that Reformed sources, as well as the Scriptures, repeatedly pinpoint a proper perception of God, self, and Christ, as the impetus of repentance in fallen humanity. The study will demonstrate that Reformed sources, as well as biblical authors, repeatedly differentiate between mere knowledge of biblical truth and a genuine perception of spiritual realities. The study will demonstrate that historic Reformed soteriology, as well as the Scriptures, affirm that a mere knowledge of the gospel is ineffectual, while also affirming that perception invariably produces repentance in the subject.

Research Methodology: This work will begin by surveying the works of significant Reformed theologians in order to discern what they have identified as the impetus of repentance. Chapter 2 will survey the works of Reformed theologians who: (1) fail to identify an impetus of repentance, or; (2) fail to substantially defend the impetus of repentance that is identified. In chapter 3 the work will survey the writings of additional Reformed theologians, as well as the thoughts of the Westminster Confession of Faith and Alvin Plantinga, in order to demonstrate that Reformed theologians/sources most often identify the impetus of repentance as a proper perception of God, self, and Christ. This work will focus on the writings of theologians who are recognized as representatives of the Reformed faith.

The validity of the thesis will also be demonstrated from the biblical witness. In chapter 4 this work will focus on two key texts from the Old Testament canon (Deut 29:2–4 and Isa 6:9–10), which demonstrate that the Old Testament makes a distinction between mere knowledge and perception. The work will also focus on the Hebrew verb yada, which encapsulates the Hebrew concept of knowledge. This work will also demonstrate that the thesis of this work is consistent with conversion stories from the Old Testament, as well as the writings of Hebrew prophets.

The work will also demonstrate that the thesis of this work, that spiritual perception produces repentance, is derived from the New Testament. A survey of key occurrences of μϵτανoια and ϵπιστρϵ&phis;ω in the New Testament, as well as an examination of the concept of repentance in the New Testament, will show that the New Testament consistently presents spiritual perception as the impetus of repentance. The writings of Matthew, Luke, Paul, Hebrews, and John will be examined in order to demonstrate that the thesis is derived from the biblical witness. It will be evident that the New Testament creates a link between a proper perception of God, self, and Christ, and repentance. The ultimate goal is to demonstrate that the thesis, that perception produces repentance, is derived from the Scriptures, and is consistent with historic Reformed theology. (Abstract shortened by ProQuest.)

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Anderson, Matthew D. "Religious pluralism and soteriology an analysis of the pluralistic model of John Hick /." Deerfield, IL : Trinity Evangelical Divinity School, 2009. http://dx.doi.org/10.2986/tren.006-1618.

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Miller, Mark T. "Why the Passion? : Bernard Lonergan on the Cross as Communication." Thesis, Boston College, 2008. http://hdl.handle.net/2345/2235.

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Thesis advisor: Frederick Lawrence
This dissertation aims at understanding Bernard Lonergan’s understanding of how the passion of Jesus Christ is salvific. Because salvation is of human persons in a community, a history, and a cosmos, the first part of the dissertation examines Lonergan’s cosmology with an emphasis on his anthropology. For Lonergan the cosmos is a dynamic, interrelated hierarchy governed by the processes of what he calls “emergent probability.” Within the universe of emergent probability, humanity is given the ability to direct world processes with critical intelligence, freedom, love, and cooperation with each other and with the larger world order. This ability is not totally undirected. Rather, it has a natural orientation, a desire or eros for ultimate goodness, truth, beauty, and love, i.e. for God. When made effective through an authentic, recurrent cycle of experience, questioning, understanding, judgment, decision, action, and cooperation, this human desire for God results in progress. However, when this cycle is damaged by bias, sin and its evil consequences distort the order of creation, both in human persons and in the larger environment. Over time, the effects of sin and bias produce cumulative, self-feeding patterns of destruction, or decline. In answer to this distortion, God gives humanity the gift of grace. Grace heals and elevates human persons. Through the self-gift of divine, unrestricted Love and the Incarnate Word, God works with human sensitivity, imagination, intelligence, affect, freedom, and community to produce religious, moral, and intellectual conversion, and to form the renewed, renewing community Lonergan calls “cosmopolis” and the body of Christ. Building on this cosmology and anthropology, the second part of the dissertation turns to the culmination of God’s solution to the problem of sin and evil in the suffering and death of Jesus of Nazareth, the Christ, on the cross at Calvary. The cross does not redeem creation by destroying its order, nor does it redeem humanity by revoking its freedom. Rather, the cross redeems the world by working with the order and freedom of creation and humanity to fulfill their natural processes and purposes. Just as from all possible world orders, God chose the order of emergent probability and human freedom, from all possible ways of redeeming that order, God chose the way of the cross. How does the cross redeem a free humanity in a world of emergent probability? For Lonergan, the best way to understand the cross is through the analogy of communication. This communication is in two parts. First, the cross is a communication, primarily, of humanity to God. Lonergan calls this part “vicarious satisfaction.” He takes the general analogy from Anselm of Canterbury’s Cur Deus Homo?. But rather than understanding satisfaction primarily in an economic context of debt (as Anselm does), Lonergan situates it in the higher context of interpersonal psychology: Sin creates a rupture in the relationships between human persons and God, among human persons, and among all parts of creation. Christ’s vicarious satisfaction flows from a non-ruptured relationship. It expresses a perfect concord of the human and the divine, through its threefold communication of (1) a perfect knowledge and love of God and humanity, (2) a perfect knowledge and sorrow for the offense that sin is, (3) and a perfect knowledge and detestation of the evil sin causes. Conceived as a communication in the context of ruptured interpersonal relationships, Lonergan’s analogical understanding of the cross as vicarious satisfaction avoids Anselm’s understanding’s tendency to be misinterpreted as “satispassion” or “substitutionary penal atonement.” The other major part to Lonergan’s analogy of the cross as communication is called the “Law of the Cross.” While vicarious satisfaction is mainly Christ’s achievement prescinding from the cooperation of human freedom in a world of emergent probability, the Law of the Cross proposes that Christ’s crucifixion is an example and an exhortation to human persons. On the cross, Jesus wisely and lovingly transforms the evil consequences of sin into a twofold communication to humanity of a perfect human and divine (1) knowledge and love for humanity and (2) knowledge and condemnation of sin and evil. This twofold communication invites a twofold human response: the repentance of sin and a love for God and all things. This love and repentance form a reconciled relationship of God and humanity. Furthermore, when reconciled with God, a human person will tend to be moved to participate in Christ’s work by willingly taking on satisfaction for one’s own sin as well as the vicarious satisfaction for others’ sins. Such participatory vicarious activity invites still other human persons to repent and reconcile with God and other persons, and furthermore to engage in their own participatory acts of satisfaction and communication. Thus, Christ’s own work and human participation in his work are objective achievements as well as moving or inspiring examples. However, while Christ’s work and our participation are moving, their movements do not operate by necessity. Nor are the appropriate human responses of repentance, love, personal satisfaction, and vicarious satisfaction in any way forced upon human persons. Consequently, the cross as communication operates in harmony with a world of emergent probability and in cooperation with human freedom. With the cross as communication, redemption is reconciliation, a reconciliation that spreads historically and communally by human participation in the divine initiative. This is God’s solution to the problem of evil, according to Lonergan. Because God wills ultimately for human persons to be united to God and to all things by love, God wills freedom, and God allows the possibility of sin and evil. But sin and evil do not please God. Out of infinite wisdom, God did not do away with evil through power, but converted evil into a communication that preserves, works with, and fulfills the order of creation and the freedom of humanity
Thesis (PhD) — Boston College, 2008
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Ryliskyte, Ligita. "Cur Deus Cruciatus?: Lonergan’s Law of the Cross and the Transpositions of “Justice Over Power”." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108819.

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Thesis advisor: Jeremy D. Wilkins
The basic question of this dissertation is, “Why a crucified God?” The history of this question is traced through strategically chosen increments in Augustine, Anselm, Aquinas, and Lonergan. Each contributes in some important way to the development of a tradition that focuses on the choice of divine love and wisdom to answer evil through the justice of the cross rather than by coercion. In light of these earlier transpositions and Lonergan’s own development, this dissertation examines the meaning and justice of the cross, as epitomized in Lonergan’s Law of the Cross, and re-contextualizes this law in relation to our collective responsibility in and for history. This teleological re-reading of Lonergan’s soteriology brings to the forefront that a fitting remedy to the problem of a dis-ordered love is a re-ordering and (re-)ordered love, not coercive power. According to Lonergan’s Law of the Cross, the intrinsic intelligibility of redemption is the transformation of evil into good by love. This love, caritas ordinata et ordinans, is understood by analogy with the antecedent offer of diffusive friendship and by analogy with sacramental penance. The restoration of right order through the cross is fitting because, if the laws of nature and history are not suspended, retaliation would only multiply the objective surd. The constructive part of this dissertation further specifies ontological conditions for the fittingness of the cross by bringing the lex crucis into dialogue with Lonergan’s general theory of historical process. In continuity with the emerging world order (as subject to classical, statistical, dialectical, and genetic laws), the cross manifests an orderly communication of divine friendship to sinners. Correspondingly, the justice of the cross regards, not retributive justice, but the possibility of justice among sinners. This possibility, it is argued, is inaugurated by Christ’s transformation of suffering into the means of a new finality in history, the probabilities of which are decisively shifted in the cross event and concretely realized through the emergent agape network, the higher integration of the human good of order through the whole Christ, head and members, by the power of the Holy Spirit. The justice of the cross, then, is an emergent agapic justice which proceeds from the dynamic state of being in love with God as its principle and is realized in a dialectic unification of all things in Christ, constituting the “cruciform” transformation of human (inter-)subjectivity and the recovery of human progress as ordered to the eschatologically definitive reign of God
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Hillier, R. M. "Milton's Messiah : the Son of God and soteriology in the works of John Milton." Thesis, University of Cambridge, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.604064.

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The thesis examines Milton’s theological and poetic treatment of the Sea of God and the work of salvation and challenges the prevailing opinion in Milton studies that Milton adheres to Arian, Socinian, or psilanthropic tenets. Chapter one argues that Milton’s Christology and soteriology cannot be reconciled with Arianism either as a historical or in a technical sense. Christology necessarily entails soteriology, and Milton’s understanding of the incarnate Son as theanthropos establishes the importance of Christ’s mediatorial and redeeming role. Milton’s powerful conception of the pernicious effects of human sin cannot support an exemplarist, subjective atonement, and instead depends upon a unique, objective atonement. Chapter two analyses Paradise Lost’s bipartite “great Argument” – the assertion of eternal providence and the justification of God’s ways – in fideistic rather than in purely rationalistic terms. The chapter re-evaluates the poem’s debt to Protestant and, in particular, Lutheran forensic discourse on the doctrine of justification. Chapter three offers a reading of Satan’s voyage across Books Three and Four of the epic and interprets the poem’s cosmos as operating according to a sacramental-allegorical poetic. The universe which Satan blindly traverses is an explicatio filii Dei and a copious manifestation of the Son’s theanthropic mediation. Chapter four presents a suggested cause for Milton’s representation of the Fall in Book Nine of Paradise Lost as Eve and Adam’s transgression of the law of charity, that is, the love of God, self and neighbour, which forms the basis for Milton’s understanding of natural law. In the final chapter, I demonstrate how, in addition to surprising Milton’s readers by sin, the affective stylistics of Fishian literary analysis can be applied to Milton’s treatment of the aftermath of the Fall to assure the poem’s readers of the provision of Grace. The thesis concludes by maintaining that Milton’s diffuse epic comprises a redemption song with a highly nuanced Christology and soteriology that is indissociable from a comprehensive critical appreciation of the poem’s central reading.

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Wilson, Benjamin Robert. "The saving cross of the suffering Christ : the death of Jesus in Lukan soteriology." Thesis, University of Cambridge, 2014. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708114.

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Allan, Richard. "Open theism and Pentecostalism : a comparative study of the Godhead, soteriology, eschatology and providence." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8504/.

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Despite Open Theism’s claims for a robust ‘Social’ Trinitarianism, there exists significant inconsistencies in how it is portrayed and subsequently applied within its wider theology. This sympathetic, yet critical, evaluation arises from the Pneumatological lacuna which exists not only in the conception of God as Trinity, but the subsequent treatment of divine providence, soteriology and eschatology. In overcoming this significant lacuna, the thesis adopts Francis Clooney’s comparative methodology as a means of initiating a comparative dialogue with Pentecostalism, to glean important insights concerning its Pneumatology. By engaging in the comparative dialogue between to the two communities, the novel insights regarding the Spirit are then incorporated into a provisional and experimental model of Open Theism entitled Realizing Eschatology. This understanding of Open Theism emphasizes the Holy Spirit’s ongoing work within a broader Trinitarian framework and suggests how the co-creation of reality between God and humanity possesses a significant Pneumatological component.

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Dissertations / Theses on the topic 'Soteriology'

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