Dissertations / Theses on the topic 'Soteriology'
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Nassif, Bradley L. "Soteriology in the Pauline corpus." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
Full textKeown, Damien. "Ethical perfection in Buddhist soteriology." Thesis, University of Oxford, 1986. http://ora.ox.ac.uk/objects/uuid:ceb58e69-6448-4f67-98d3-9ef4d28d2123.
Full textPevehouse, James Melvin. "Landmark Baptists ecclesiology can affect soteriology /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
Full textScott, 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.
Full textGreen, Edward Bernard. "The soteriology of Leo the Great." Thesis, University of Oxford, 2004. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.410797.
Full textMonroe, Ty Paul. "The Development of Augustine's Early Soteriology." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:108005.
Full textThis 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
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/.
Full textKim, Hak Chin. "Luke's soteriology : a dynamic event in motion." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/2191/.
Full textHart, Stuart Anthony. "Soteriology in Edmund Spenser's 'The Faerie Queene'." Thesis, University of Birmingham, 2018. http://etheses.bham.ac.uk//id/eprint/8138/.
Full textStovell, Jon Christian. "He dwells with us a neocharismatic soteriology /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p048-0335.
Full textZehr, Clyde James. ""Heart" (kardia) in the doctrine of soteriology." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
Full textDupertuis, Atilio René. "Liberation theology : a study in its soteriology /." Berrien Springs (Mich.) : Andrews university press, 1987. http://catalogue.bnf.fr/ark:/12148/cb35694101j.
Full textHarley, 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.
Full textBarry, Richard J. IV. "The two goats| A Christian Yom Kippur soteriology." Thesis, Marquette University, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10260551.
Full textThis 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.
Yamaguchi, Norio. "Sacrifice, curse, and the covenant in Paul's soteriology." Thesis, University of St Andrews, 2015. http://hdl.handle.net/10023/7419.
Full textVarkey, 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/.
Full textYin, Meng. "The future cakravartin-maitreyan soteriology in early China." Thesis, University of Iowa, 2012. https://ir.uiowa.edu/etd/3412.
Full textSilva, 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.
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.
Full textIn 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.
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.
Full textMurray, 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.
Full textMeadows, 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.
Full textTrueman, 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.
Full textRoxas, Tomas M. "A biblical evaluation of soteriology in Filipino liberation theology." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
Full textWarner, Lachlan Phillip. "Art Practice as Buddhist Practice: A Soteriology through Suffering." Thesis, The University of Sydney, 2018. http://hdl.handle.net/2123/17924.
Full textBeckmann, Matthew Thomas. "Franciscan soteriology at the University of Paris to 1300." Thesis, University of Leeds, 2015. http://etheses.whiterose.ac.uk/10629/.
Full textEugenio, 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.
Full textMafuta, 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.
Full textKamunge, Paul M. "Contextual teaching of soteriology amongst the Central Bantu of Kenya." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
Full textHide, 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.
Full textArmitage, 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/.
Full textHide, 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.
Full textSmith, 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.
Full textBrooks, 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.
Full textIn 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.
Cohen, Nicholas. "Patristic Analogues in Anselm of Canterbury's Cur Deus Homo." Thesis, Boston College, 2011. http://hdl.handle.net/2345/1829.
Full textThe 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
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.
Full textSimon, 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.
Full textDziuba, Edmund. "The function of the concept 'humanum' in the soteriology of Edward Schillebeeckx." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
Full textBurley, 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.
Full textDavies, 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/.
Full textTomlinson, 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.
Full textBorysov, 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.
Full textBlackwell, 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/.
Full textHuff, 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.
Full textThe 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.)
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.
Full textMiller, Mark T. "Why the Passion? : Bernard Lonergan on the Cross as Communication." Thesis, Boston College, 2008. http://hdl.handle.net/2345/2235.
Full textThis 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
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.
Full textThe 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
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.
Full textWilson, 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.
Full textAllan, 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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