Dissertations / Theses: 'Trinitarian God of evolution'

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Robinson, Andrew John. "A semiotic model of Trinity : God, evolution and the philosophy of Charles Sanders Peirce." Thesis, University of Exeter, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.273016.

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Foord, Peter Michael, and res cand@acu edu au. "Theology Engaging Evolutionary Theory: Fresh insights into the nature of God." Australian Catholic University. School of Theology, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp45.29082005.

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This thesis explores the work of three theologians, Arthur Peacocke, John Haught and Denis Edwards, each of whom has made a significant contribution to the dialogue between contemporary evolutionary biology and the Christian understanding of God. The thesis explores and analyses how evolutionary theory throws light on key theological themes such as the nature of God's providence, especially in relation to pain, suffering and evil, and the meaning of Jesus Christ. The thesis involves a critical reading of the selected theologians' works, with their respective emphases on classical, process and kenotic types of theological thinking, and also draws on resources from the classical theological tradition, primarily St. Thomas Aquinas. The study gives a positive assessment of the contributions of the three chosen authors. It highlights the critical importance that theological methodology plays in formulating insights into the relationship of God to evolutionary processes. Peacocke emphasises the use of critical realism as the most credible methodology for theology, consistent with its use by science. Haught agrees with this approach stressing, however, that the data of theology is not the same as that for science. Consequently, he argues that theology ought to constitute the deepest layer of explanation for understanding reality and for understanding God as the ultimate explanation for evolution. Edwards argues that we must find a way of talking about God that is consonant with the reality of the world but that this God always remains ultimately Mystery. Peacocke, Haught and Edwards explore the usefulness of kenotic theology for explaining how belief in an omnipotent and supremely loving God can be reconciled with the existence of pain, suffering and evil in the creation. Although a kenotic approach can account for the scientific evidence of a “self-creative” and emergent cosmos along with the presence of suffering and evil, a more comprehensive theological viewpoint must include an understanding of how God is active in creation, sustaining it in existence and drawing it towards its divinely ordained end. Haught's argument for the presence of genuine contingency in the cosmos as evidence of God's on-going creativity is critically examined. Genuinely new possibilities, in evolutionary terms, new species, cannot be explained by material causation alone. In his “metaphysics of the future”, Haught argues that, despite the enormity of pain and suffering evidenced in evolution, God continues to lovingly draw the creation towards a hopeful and promised future in God. This thesis appreciates the value of Edwards’ trinitarian “God of evolution” for it combines a more classical theological approach with evolutionary theory. For Edwards, biological evolution is seen as a process within an ontologically relational creation that reflects the divine relations of the Trinity. The creation of being-in-relation flows out of, and reflects, the divine trinitarian relations of mutual love. Edwards’ insights into the nature of original sin and grace within an evolutionary context are also positively assessed. Both Peacocke and Edwards propose a Wisdom Christology as the most fruitful link between the biblical Sophia tradition and a creation theology, holding together insights on the divine Being, Wisdom and the Christ-event itself. Aspects of process and kenotic theologies can be usefully combined with Aquinas' expansive notion of God as ultimate Being. Through this synthesis, the drama of evolution is more intimately related with the ultimate reality, the Mystery of God. Throughout this thesis, gender-neutral language has been maintained except in some quotations of St. Thomas Aquinas.

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com, haybel@bigpond, and Haydn D. Nelson. "The providence of God : a trinitarian perspective." Murdoch University, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20051129.162926.

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The primary focus of this dissertation is the doctrine of the Providence of God and it is approached from a distinctive perspective that of the doctrine of the Trinity.Its fundamental thesis is that the adoption of a trinitarian perspective on Providence provides us with a conceptual paradigm in which varying theological emphases, which often divide understandings of Providence, are best understood in a form of paradoxical tension or creative balance with each being correctly understood only in the context that the other provides. To demonstrate this, it addresses four issues of Providence that have on occasion divided understandings of Providence in the past and which have become significant issues of contention in the contemporary debate on Providence occasioned by a proposal known as Open Theism. These issues concern the nature of divine transcendence, sovereignty, immutability and impassibility and how each should be understood in the context of divine Providence. Through a detailed examination of three recent trinitarian theologies, which have emanated from the three main communities of the Christian church, it argues that a trinitarian perspective is able to provide significant illumination and explication of these identified issues of Providence and of the tensions that are often intrinsic to this doctrine. In relation to these identified issues of Providence, it affirms tensional truths in our understanding of the issues of Providence and an articulation that necessarily incorporates a binary form of language that is, utilising language of both-and rather than either-or. In other words, it posits that divine transcendence ought to be held in paradoxical tension with divine immanence; divine sovereignty ought to be held in paradoxical tension with human responsibility; and divine immutability and impassibility ought not to be understood as immobility or impassivity but as affirming the paradoxical tension of active constancy. The articulation of these tensional truths is followed and completed by an examination of how they might be applied pastorally in the specific area of prayer and its relationship to Providence. Consequently, this dissertation not only constructively impacts our understanding of divine Providence but also significantly advances the contemporary debate on Providence concerning Open Theism.

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Nelson, Haydn D. "The providence of God: a trinitarian perspective." Nelson, Haydn D. (2005) The providence of God: a trinitarian perspective. PhD thesis, Murdoch University, 2005. http://researchrepository.murdoch.edu.au/224/.

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The primary focus of this dissertation is the doctrine of the Providence of God and it is approached from a distinctive perspective - that of the doctrine of the Trinity. Its fundamental thesis is that the adoption of a trinitarian perspective on Providence provides us with a conceptual paradigm in which varying theological emphases, which often divide understandings of Providence, are best understood in a form of paradoxical tension or creative balance with each being correctly understood only in the context that the other provides. To demonstrate this, it addresses four issues of Providence that have on occasion divided understandings of Providence in the past and which have become significant issues of contention in the contemporary debate on Providence occasioned by a proposal known as Open Theism. These issues concern the nature of divine transcendence, sovereignty, immutability and impassibility and how each should be understood in the context of divine Providence. Through a detailed examination of three recent trinitarian theologies, which have emanated from the three main communities of the Christian church, it argues that a trinitarian perspective is able to provide significant illumination and explication of these identified issues of Providence and of the tensions that are often intrinsic to this doctrine. In relation to these identified issues of Providence, it affirms tensional truths in our understanding of the issues of Providence and an articulation that necessarily incorporates a binary form of language - that is, utilising language of both-and rather than either-or. In other words, it posits that divine transcendence ought to be held in paradoxical tension with divine immanence; divine sovereignty ought to be held in paradoxical tension with human responsibility; and divine immutability and impassibility ought not to be understood as immobility or impassivity but as affirming the paradoxical tension of active constancy. The articulation of these tensional truths is followed and completed by an examination of how they might be applied pastorally in the specific area of prayer and its relationship to Providence. Consequently, this dissertation not only constructively impacts our understanding of divine Providence but also significantly advances the contemporary debate on Providence concerning Open Theism.

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Nelson, Haydn Desmond. "The providence of God : a trinitarian perspective /." Access via Murdoch University Digital Theses, 2005. http://wwwlib.murdoch.edu.au/adt/browse/view/adt-MU20051129.162926.

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Mortensen, Hallur. "The baptismal episode as trinitarian narrative : proto-trinitarian structures in Mark's conception of God." Thesis, Durham University, 2018. http://etheses.dur.ac.uk/12543/.

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This thesis examines the concept of 'God' in Mark's Gospel, with particular emphasis on the baptismal scene of 1:9-11. The introduction outlines the previous research on the subject. Despite recent contributions, the nature of the relation between God, Jesus, and the Spirit is still understudied. Chapter 1 discusses the preliminary question of the extent and function of Mark's prologue and Mark's use of the Old Testament. Chapter 2 argues that the beginning and end of the prologue (1:2-3 and 1:14-15) concerning the coming of the Lord, the good news, and the coming of God's kingdom, must be related with each other and establish the context for interpreting the baptismal narrative. This chapter also examines Jewish monotheism and argues that God is known in his actions and relations. Chapter 3 argues that the torn heaven at the baptism alludes to the plea for God to tear open the heavens in Isaiah 63:19. This is linked with the tearing of the temple veil in 15:38. Chapter 4 examines allusions of the divine voice to Psalm 2 and Isaiah 42, and especially its function in revealing the identity of Jesus. The chapter also argues for the narrative unveiling of Jesus as the Son of God, and thus also of God as the Father of Jesus. Chapter 5 argues that the Spirit's descent is an anointing of Jesus and has a critical function in the coming of the kingdom and the defeat of Satan. The identity of the Spirit is examined and found to be divine yet distinct within God. The final chapter proposes that Mark has a proto- and narrative trinitarian conception of God and that later trinitarian doctrine is a response to pressure exerted by texts such as this one. The appendix further examines the open heaven motif in depth.

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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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Fakkema, Douglas Edward. "Who speaks for God? exploring a Trinitarian response to Reformed ecclesiology /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Stearns, Michelle L. "Unity, God and music : Arnold Schoenberg's philosophy of compositional unity in trinitarian perspective." Thesis, St Andrews, 2007. http://hdl.handle.net/10023/405.

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Hay, Andrew R. "God's shining forth : a trinitarian theology of divine light." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/6560.

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This thesis seeks an orderly set of theological reflections on the declaration that “God is light” (1 Jn. 1:5). Such talk of divine light, this study argues, must begin with the doctrine of God, namely, with God's light in se and his “shining forth” ad extra towards creatures in the darkness of sin and death. This work therefore follows a precise pathway in expounding this theme. Chapter 1 offers a brief survey of the historical and scriptural uses of the concept of light in order to fix its linguistic and conceptual boundaries. Chapter 2 seeks to reflect upon God's light as the light of his own radiant triune identity, as well as offering a preliminary examination of God's economic, covenantal shining forth to creatures. Chapter 3 gives a much more detailed rehearsal of this act of shining forth by an account of God's light as manifest in the economy of his works with which he lovingly elects, reconciles, and illuminates creatures. Chapter 4 proposes that with the treatment of God's shining forth there belongs a treatment of the light of the church called out of darkness, gathered into the “marvelous light” of God, and set to proclaiming the “excellencies” of God. Chapter 5 concludes this study by examining what bearing the reality of God's shining forth as Father, Son, and Holy Spirit might have on the work and call of theology as an activity of the 'illumined mind'.

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Kapic, Kelly Michael. "Communion with God : relations between the divine and the human in the theology of John Owen." Thesis, King's College London (University of London), 2001. https://kclpure.kcl.ac.uk/portal/en/theses/communion-with-god--relations-between-the-divine-and-the-human-in-the-theology-of-john-owen(2d11b956-8695-4fc0-881b-0eaf6f8b89e4).html.

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Ille, Gheorghe. "Between vision and obedience : hermeneutical explorations of agency as prolegomena for a theological epistemology with special reference to Paul Ricoeur and G.W.F. Hegel." Thesis, King's College London (University of London), 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.325636.

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Loos, Andreas. "Divine action, Christ and the doctrine of God : the trinitarian grammar of Adolf Schlatter's theology." Thesis, University of St Andrews, 2006. http://hdl.handle.net/10023/7298.

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This dissertation constitutes an examination of the inner-theological basis of Adolf Schlatter's theology which, as recent research has established, needs to be understood in terms of a theology of God's works. The foundation of Schlatter's theology is recon- structed by means of a critical outline and assessment of three dogmatic concepts, namely: a) the relation between God and the world; b) the ground and mode of God's agency in, and towards, the world; c) the structure of God's agency and works. I argue that the doctrine of the Trinity constitutes the ontological basis for Schlat- ter's concept of divine action. It is seen that Schlatter relates God's triune being ad intra and God's triune economy ad extra, through the notion of love. This analogia caritatis assumes the form of an analogia operationis which gives rise to an analogia relationis. Special attention is devoted in this context, first, to the role which Schlatter ascribes to the Holy Spirit and, second, to the Christocentricity of Schlatter's approach. At decisive points in this study, attention is drawn to parallels between Schlatter's thought and the contemporary trinitarian theology of Wolfhart Pannenberg, Colin Gunton, Christoph Schwebel and others. In the light of the trinitarian depth-structures of Schlatter's theology of divine ac- tion, an effort is made to explicate his theology of God's works as an attempt to model a theology in methodological obedience to God's triune economy. Fundamental aspects of Schlatter's approach are briefly reconsidered from a trinitarian perspective. What the present study has found itself obliged to offer constitutes, in essence, a new reading of Schlatter's dogmatics, conceived, in effect, as an applied trinitarian theology.

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Miller, Kris Allen. "Participating in the knowledge of God : an engagement with the Trinitarian epistemology of T.F. Torrance." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/7369/.

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The overall aim of this thesis is to assess the viability of a particular understanding of participation in the knowledge of God for the postmodern, scientific context in which it is now located. Through a critical engagement of the Trinitarian epistemology of T. F. Torrance, this thesis provides a more holistic, complex vision of participation in the knowledge of God that moves beyond the problems of reductionist accounts. Part I of the thesis identifies and defines the modern problem of reductionist accounts of theological epistemology. To overcome these problems, this thesis proposes a complex vision of the knowledge of God through an engagement and expansion of Torrance’s Trinitarian epistemology. Part II delineates and analyzes seven general dynamics which comprise the nature of the knowledge of God for Torrance. Before moving to the center of his theological epistemology, this section provides an introduction and assessment of the general dynamics at work throughout his discussions of the knowledge of God. Part III goes to the heart of Torrance’s epistemology, the Triune God. This section begins by examining how the persons and relations of the ontological Trinity exercise a governing influence upon Torrance’s theological epistemology. From this Trinitarian framework, this section then turns to expand and appraise three epistemological dynamics which consequently become centrally important: knowledge of God as personal, relational, and participatory. This section contends that these forms of knowledge involve the whole person and a way of life. This vision of participation extends the Trinitarian epistemology of Torrance with priorities to which his theological writings clearly point but which he himself did not develop. Part IV concludes the thesis by drawing together the assessments made along the way concerning knowledge of God in a postmodern, scientific age and proposing an epistemological model that moves beyond the problems of reductionism.

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Taylor, Iain Buchanan. "'A theology more Trinitarian than any I know of' : Wolfhart Pannenberg on the triune God." Thesis, King's College London (University of London), 2005. https://kclpure.kcl.ac.uk/portal/en/theses/a-theology-more-trinitarian-than-any-i-know-of--wolfhart-pannenbergs-doctrine-of-the-triune-god(4f5b551a-8880-4172-ad43-ba5fb1628277).html.

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CUNHA, ROGERIO GUIMARAES DE ALMEIDA. "THE ESCHATOLOGY OF LOVE: THE HOPE IN THE TRINITARIAN UNDERSTANDING OF GOD IN JURGEN MOLTMANN." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2017. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=33729@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
A escatologia do amor é o estudo da escatologia de J. Moltmann a partir da sua compreensão de Deus na história do sofrimento do mundo e na história do sofrimento solidário de Deus por este mundo. Amor é o conceito cristão de Deus como Trindade que Se move a partir do Seu futuro em direção à Sua criação. Trata-se do Deus Amor que sofre (como Deus) solidariamente no sofrimento de Sua criação. O Deus cristão não é apático, imóvel, mas amor. Este amor fundamenta a esperança, esta que é característica fundamental da fé cristã. A partir da passagem da escatologia de um discurso informativo para um discurso performativo, esta pesquisa aponta o dado biográfico da teologia de J. Moltmann e a implicação deste dado na compreensão de Deus desde o Evento Pascal de Cristo, que reflete o pathos divino na cruz de Cristo, solidário na situação de abandono e morte do homem, o sim de Deus a este Crucificado pela sua ressurreição e a irrupção em curso de seu futuro por obra do Espírito Santo. Desde esta perspectiva, a existência cristã como informada pela esperança se fundamenta nesse amor revelador de Deus. Esta pesquisa parte da pergunta por Deus e pela esperança em J. Moltmann, segue aprofundando a compreensão moltmanniana de Deus e reflete o enunciado escatológico desta compreensão de Deus como Trindade, cujo amor convidativo liberta, transforma e integra, caracterizando a fé cristã e sua práxis como um dado escatológico.
The eschatology of love is the study of the eschatology of J. Moltmann from his understanding of God in the history of the suffering of the world and in the history of the suffering of God s solidarity for this world. Love is the Christian concept of God as Trinity that moves from His future towards His creation. It is all about the Love God who suffers (as God) in solidarity in the suffering of His creation. The Christian God is not apathetic, immobile, but love. This love bases the hope, which is a fundamental characteristic of the Christian faith. From the passage from the eschatology of an informative discourse to a performative discourse, this research points to the biographical data of J. Moltmann s theology and the implication of this data in the understanding of God since the Paschal Christ Event, which reflects the divine pathos on the cross of Christ, united to the situation of abandonment and death of man, the yes of God to this Crucified One by His resurrection and the rise up of His future by the work of the Holy Spirit. From this perspective, the Christian existence as informed by the hope is based on this revealing God s love. This research starts from the enquiry for God and hope in J. Moltmann, which goes on to deepen Moltmann s understanding of God and reflects the eschatological statement of this understanding of God as Trinity, whose invitative love liberates, transforms and integrates, characterizing the Christian faith and its praxis as an eschatological datum.

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COSTA, RODRIGO CARDOSO CONDEIXA DA. "GOD IS HUMBLE AND KNOWS HOW TO DANCE!: AS A TRINITARIAN TEOPO(ETHIC): THE SENSIBLE REASON TRINITARIAN AS OTHER THEOLOGICAL RATIONALITY IN THE POSTMODERN HORIZON." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2015. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=25727@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
A tese doutoral que tens sob teus olhos nasceu de uma caminhada. Ela é parte integrante de nossa ventura, na lida da vida, como discípulo do Mestre de Nazaré: vinculada a uma genuína vocação pastoral e teológica. O tema aqui tratado está inextricavelmente ligado a uma intensa vivência como humano, cristão e professor de teologia: fruto de uma transfiguradora experiência de Deus; de um encontro com o Sentido da vida: uma caminhada feita de afastamentos, descaminhos, dúvidas, incertezas, de noites escuras. Ao longo desta caminhada, uma questão fustiga-nos o coração, desde os primeiros passos no mundo da teologia, a saber: uma (pre)ocupação em relação ao conhecimento de Deus; sobre a chamada gnosiologia teológica. Esta questão têm nos acompanhado (e inquietado) desde os primeiros passos no labor teológico. Pois, se Deus desvelou Seu Rosto, conforme afirma a fé cristã, como se dá o conhecimento de Deus? Esta é uma pergunta que nos remete à gnosiologia teológica (e, lato sensu, aponta diretamente para a epistemologia teológica). Esta (pre)ocupação fundamental têm norteado e impulsionado nosso caminho na pesquisa acadêmica em teologia, fustigado nosso coração, pondo-nos a pensar. Questão para a qual buscamos uma resposta/proposta ao longo desta tese. Tendo em vista que o conhecimento de Deus sempre se dá entre homens e mulheres situados, inseridos numa determinada conjuntura histórico-cultural, sócio-política, sócio-econômica, etc., que nos condiciona e limita, mas simultaneamente nos possibilita e desafia a elaborar outras concepções teológicas, agora no horizonte pós-moderno. Neste sentido, propomos outra racionalidade teológica que tenha como ponto de partida a constatação da crise e declínio da Razão - a civilização da Razão entrou em colapso (seu logocentrismo, presente na gênese da teo-logia). Sendo assim, garimpamos outras fontes de sabedoria e racionalidade: outras fontes de inspiração. A primeira encontrada foi a rica concepção de racionalidade presente no pensamento pós-moderno, chamada doravante de razão sensível. A segunda fonte, é oriunda do século XVII (do racionalismo cartesiano): a razão sensível (cordial) conforme propunha o francês Blaise Pascal; na qual a mística encontra-se em primeiro plano: uma mística centrada no coração. A terceira e última fonte provém do húmus fértil da fé cristã, pela qual somos interpelados acerca de nossa real condição: finitude, indicando não só uma radical transitoriedade, mas desvelando com absoluta crueza nossa precariedade ontológica e profunda interdependência. Daí, a humildade não ser apenas mais uma virtude, em última análise, mas resultado de uma mínima tomada de lucidez. Neste Espírito de humildade, que é espaço vital (útero/húmus): somos gerados e regenerados, e podemos crescer. Trata-se do Espírito que ao lado do Pai e do Filho forma uma Comunidade de Amor humilde (em kénosis) e dançarina (em pericóresis). Modelo de Relação no qual o Terceiro está incluído: o Espírito. Somos filhos e filhas dessa Relação-Comunhão, e para Ela estamos vocacionados, que implica a possibilidade de desenvolver uma intercorporeidade trinitária. Abrindo espaço para a inclusão de dimensões antes marginalizadas no decorrer da história do pensamento ocidental: tecendo com outros fios, oriundos de novelos diversos, uma teopo(ética) trinitária.
The doctoral thesis you have under your eyes born of a walk. It is an integral part of our venture, the read of life, as a disciple of the Master of Nazareth: linked to a genuine pastoral and theological vocation. The hereof theme is inextricably linked to an intense experience as a human, Christian and professor of theology: the result of a transfiguring experience of God; a meeting with the sense of life: a walk made of leaves, waywardness, doubt, uncertainty, dark nights. Throughout this walk, a matter harasses our hearts (since first steps in the world of theology), namely one (pre)occupation against the knowledge of God; on the call theological epistemology. This question has accompanied us (and troubled) from the first steps in theological work. But if God unveiled His face, as stated in the Christian faith, how is the knowledge of God? This is a question that takes us to theological epistemology (and lato sensu, points directly to the theological epistemology). This (pre)fundamental occupation have guided and pushed our way in academic research in theology, battered heart, putting us to think. Question to which we seek an answer/proposed along this thesis. Given that the knowledge of God always is between situated men and women, entered in the historical-cultural context, socio-political, socio-economic, etc., conditions and limits us, but at the same time enables us and challenges to develop others theological concepts, now in the postmodern horizon. In this sense, we propose another theological rationality that has as its starting point the finding of crisis and decline of Reason - Reason civilization collapsed (its logocentrism, the genesis of this theo-logy). So we have searched other sources of wisdom and rationality: other sources of inspiration. The first was found a rich conception of rationality in this postmodern thought, hereinafter called sensible reason. The second source comes from the seventeenth century (the cartesian rationalism): a sensible reason (friendly) as proposed to the French Blaise Pascal; in which the mystic is in the foreground: a mystical heart-centered. The third and final source comes from the fertile humus of the Christian faith, for which we are questioned about our real condition: finitude, indicating not only a radical transience, but unveiling with absolute rawness our ontological insecurity and deep interdependence. Hence, the humility not being just a virtue, ultimately, but the result of a minimum making lucidity. In this Spirit of humility, who is living space (uterus/humus): we are generated and regenerated, and we can grow. It is the Spirit that beside the Father and the Son form a humble Love Community (kenosis) and dancer (in perichoresis). Relationship model in which the Third is included: the Spirit. We are sons and daughters of this ratio Communion, and She are oriented, which implies the possibility of developing a trinitarian intercorporeality. Making room for the inclusion of previously marginalized dimensions throughout the history of Western thought: weaving with other wires, from various skeins, a trinitarian teopo(ethics).

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Bachmann, Steve. "Enigma variations : the Imago Dei as the basis for personhood; with special reference to C.E. Gunton, M. Volf, and J.D. Zizioulas." Thesis, London School of Theology, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.327348.

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Nausner, Bernhard. "Human experience and the Triune God : theological exploration of the relevance of human experience for Trinitarian theology." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/2575/.

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The overarching aim of this work is to develop a new account of the doctrine of the Trinity that is more attentive to human experience. It will be argued that such an approach is overdue because contemporary trinitarian theology pays insufficient attention to the fact that theology as linguistic discourse is inescapably embedded in human experience. This neglect is particularly worrying because many theologians who favour a kind of social doctrine of the Trinity claim that the Trinity is a doctrine with practical consequences for human life. The main thrust of this project, therefore, is to link the doctrine of the Trinity more creatively with human experience and to develop an understanding of how and who the triune God is in relation to human life as it is lived and experienced by human beings. The discussion is divided into five chapters. Chapter One highlights the need for a new approach engaging in a critical discussion with some trinitarian theologians. By giving close attention to the concepts of experience and revelation and their embeddedness in language. Chapter Two aims at establishing an understanding of experience that underlies all human linguistic discourse. This account will lead to the conclusion that trinitarian discourse must pay proper attention to both the human condition as experienced by human beings and religious experience which is expressed in biblical narratives. Consequently, while Chapter Three, drawing on contributions from contemporary literature, the human sciences (Franki, Weizsäcker) and philosophy (Lévinas), gives an account of what it is to be human. Chapter Four, engaging with biblical narratives, tries to spell out how biblical experience might inform Trinitarian discourse. In conclusion, Chapter Five offers an interstitial trinitarian theology that maintains such discourse as creative tension. An account of the Trinity in relation to human life will emerge and draw the whole argument to a close.

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Kombo, James Henry Owino. "The doctrine of God in African Christian thought : an assessment of African inculturation theology from a trinitarian perspective." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51962.

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Thesis (DTh)--Stellenbosch University, 2000
ENGLISH ABSTRACT: Christian faith knows and worships one God known in the Son and in the Holy Spirit. In his revelation, the Father is depicted as being from Himself, the Son as eternally begotten from the Father and the Holy Spirit as eternally proceeding from the Father and the Son. This is what Christian thought means by the doctrine of the Trinity. Although Christian orthodoxy holds the doctrine of the Trinity, the intellectual tools used to capture and convey it vary depending on the epoch, cultural context as well as availability of alternative intellectual images. This point is demonstrated well in Western Christianity. Western theologies exhibit three models of the doctrine of the Trinity: 'God as Essence', 'God as an absolute Subject', and 'God as Community in Unity'. These models can be explained by the influence of specific philosophical presuppositions preferred in certain contexts and at certain times. 'God as Essence' is constructed from the point of view of neo-Platonism, 'God as an absolute Subject' uses the infrastructure of German Idealism, while 'God as Community in Unity' recovers and applies the conceptual tools of the second-century Greeks. Taking note of the theological methodology of Western Christianity and recognising the intellectual resources in the African heritage, African inculturation theology has argued for the use of the conceptual framework of African peoples in the development of theology for African audiences. In an attempt to make a statement to the effect that African Negroes are not neo-Platonists, German Idealists or the Greeks of the second century, and to demonstrate that the African Negroes do have a different ontology that can be deciphered, interpreted, and systematized in one common way, African inculturation theology has posited a simple identity between the African notions of God and God known in the Christian faith. This research assesses and finds inadequate the notion of a simple identity between the African concepts of God and the Christian understanding of God. In view of this it appeals to African inculturation theology to critically and creatively deal with the African Christians' understanding of God. This call means at least two things. Firstly, Nyasaye, Mulungu, Modimo and so on are to function as the conceptual gates for the Christian view of God. This calls for 'Christianisation' of the African notions of God. Secondly, a 'Christianised' Nyasaye, for example, must for the Luo people mean God known in the Son and the Holy Spirit. The 'Christianised' Nyasaye must then make use of native metaphysics for the purpose of indigenising or grounding it in the cultural milieu of the situation of reception. To achieve this goal, this research has located and proposed the NTU metaphysics, which is used widely by African Negroes. According to this metaphysics, God is not just a static 'substance', an authoritarian 'absolute Subject', or a mere relationship; God is 'Great Muntu'. The Son is God because he derives wholly from the whole NTU of the only 'Great Muntu'. The Holy Spirit is God because he has the NTU shared by both the 'Great Muntu' and the Son. The Father, the Son and the Holy Spirit are persons because the 'genuine muntu' in them is the 'Great Muntu', who alone is the ultimate person. Thus the Father, the Son and the Holy Spirit are persons in the ultimate sense.
AFRIKAANSE OPSOMMING: Die Christelike geloof ken en aanbid een God in die Seun deur die Heilige Gees. In sy openbaring leer ons die Vader ken as synde uit Homself, die Seun as van ewigheidheid verwek deur Vader, en die Heilige Gees as van ewigheid uitgaande van die Vader en die Seun. Dit is wat die Christelike geloof bedoel met die leer van die Triniteit. Alhoewel die Christlike ortodoksie gekenmerk word deur die leer van die Triniteit, varieer die intellectuele vorm wat dit aanneem en waarin dit oorgedra word afhangende van die tydperk, kulturele konteks sowel as die beskikbaarheid van altematiewe intellektuele aparatuur. Laasgenoemde kom duidelik na vore in die geskiedenis van die Westerse Christenheid. In die geskiedenis van die Westerse teologie vertoon die leer van die Triniteit drie gestaltes nl. 'God as Essensie', 'God as absolute Subjek', en 'God as Gemeenskaap in Eenheid'. Dit hou verband met die voorkeur vir spesifieke filisofiese voorverondersellings in sekere kontekste en tye. 'God as Essensie' is die resultaat van neo-Platoniese voorveronderstellings, 'God as absolute Subjek' dra die kenmerke van die Duitse Idealisme, terwyl 'God as Gemeenskap in Eenheid' terggryp op en gebruikmaak van die konseptuele aparatuur uit die Griekse denke van tweede eeu. Na aanleiding van die teologiese metode van die Westerse Christendom en met erkenning van die intellectuele moontlikhede van die Afrika erfenis, argurnenteer die Afrika inkulturasie teologie ten gunste van die gebruik van Afrika konsepte vir die ontwikkeling van 'n teologie vir Afrika. In 'n poging om die eie en gemeenskaplike aard van die ontologie van Afrika in onderskeid van die neo-Platoniste, Duitse Idealiste en Griekse filosofie van die tweede eeu, aan te toon, het die Afrika inkulturasie teologie op 'n simplistiese wyse 'n identeit tussen Afrika Godsbeelde en die God van die Christelike geloof geponeer. In hierde navorsing word hierde identifikasie beoordeel en van die hand gewys. Derhalwe word 'n appel gemaak op die Afrika inkulturasie teologie om krities-kreatief om te gaan met die Afrika Christene se verstaan van God. Hierde oproep het ten minste twee implikasies. In die eerste plek moet Nyasaye, Mulungu, Modimo, ens. dien as konseptuele poorte vir die Christlike Godsverstaan. Dit impliseer 'n 'Christianisering' van die Afrika Godsbeelde. Tweedens bring dit mee dat 'n 'gechristianiseerde' Nyasaye by voorbeeld, vir Luo volk impliseer dat God geken word in die Seun en die Heilige Gees. Vervolgens moet gebruik gemaak word van inheemse metafisika met die oop op die verinheemsing of fundering van hierdie 'gechristianiseerde' Nyasaye in die kulturele milieu van die resepsie gemeenskap. Om hierdie doel te bereik, word in hierde studie gebruik gemaak van die NTU metafisika, wat algemen in Afrika voorkom. Volgens hierde metafisika is God nie net 'n statiese 'substansie', n' outoritere 'absolute Subject' of 'n blote relasie nie, maar God is die 'Groot Muntu'. Die Seun is God omdat Hy volkome uitgaan uit die totale NTU van die enigste 'Groot Muntu'. Die Heilige Gees is God omdat Hy die NTU het wat die 'Groot Muntu' en die Seun gemeenskaplik besit. Die Vader, die Seun en die Heilige Gees is persone omdat die 'egte muntu' in hulle die 'Groot Muntu' is, wat allen die absolute persoon is. Derhalwe is Vader, Seun en Heilige Gees persone in absolute sin.

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Manwaring, Katherine F. "Accepting Evolution and Believing in God: How Religious Persons Perceive the Theory of Evolution." BYU ScholarsArchive, 2016. https://scholarsarchive.byu.edu/etd/6215.

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Students frequently hold an incorrect view of evolution. There are several potential barriers that prevent students from engaging evolutionary theory including lack of knowledge, limited scientific reasoning ability, and religiosity. Our research provides tools for overcoming barriers related to religiosity and diagnoses the barriers preventing students from fully engaging in learning the theory of evolution. This was a two-part study. The first part of our study addressed two hypothesized barriers to learning evolutionary theory among members of The Church of Jesus Christ of Latter-day Saints (LDS or Mormon): (1) religious views stemming from incorrect understanding of the Church's neutral stance on evolution and (2) misunderstanding the theory of evolution. We measured the relationship between acceptance of evolution and knowledge of evolution, religiosity, and understanding of religious doctrine on evolution. Additionally, we measured the effect of including a discussion on religious doctrine in the classroom. Students in all sections, except for a control section, were taught a unit on evolution that included a discussion on the neutral LDS doctrine on evolution. Students enrolled in introductory biology for non-majors took pre, post, and longitudinal surveys on topics in evolution. We found significant relationships between knowledge, understanding of religious doctrine, and religiosity with acceptance of evolution. Additionally, an in-class discussion of he LDS doctrine on evolution helped students be more accepting of evolution. In the second part of our study, we studied a broader population to analyze differences in acceptance of evolution based on religious affiliation and religiosity. Our study focused on the interaction of five variables and their implication for evolution education: (1) religious commitment (2) religious views (3) knowledge of evolution (4) scientific reasoning ability and (5) acceptance of evolution. We measured each of these among equal samples of Southern Baptists, Catholics, Jews, and LDS populations and analyzed them with traditional statistics and structural equation modeling. Our findings showed that religious affiliation, religiosity and creationist views effected evolution acceptance, but not knowledge or scientific reasoning. These data provide compelling evidence that as students gain an accurate understanding of their religious doctrines and knowledge of evolution, they are more willing to accept the basic concepts of evolution. They also show diagnostic results that help educators better understand students' background and views. When educators better understand views that students hold, they are better able to design instruction for optimal learning.

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Geere, Stacy. "Feminist Ecclesiology: A Trinitarian Framework for Transforming the Church's Institutional and Spiritual LIfe." Digital Commons at Loyola Marymount University and Loyola Law School, 2019. https://digitalcommons.lmu.edu/etd/807.

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In light of women’s marginal status in church governance and ministry through most of recorded history, feminist trinitarian ecclesiology is needed to transform the church’s institutional and spiritual life. While Vatican II provided the paradigm shift and promising anthropology essential for an egalitarian church, feminist ecclesiology prompts a radical transformation of its hierarchical and patriarchal structures and practices so that it may truly embody the Trinity. Trinitarian life provides practical and radical consequences for Christian life, and provides a model of church marked by relationships of equality, mutuality, unity and reciprocity. It also provides a strong ecclesiological argument for reform of the juridical Catholic nullity of marriage process, which may pave a pathway for the civilly remarried to receive the sacraments of Reconciliation and Holy Eucharist.

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Slotemaker, John Thomas. "Pierre d'Ailly and the Development of Late Medieval Trinitarian Theology: (with an edition of Quaestiones super primum Sententiarum, qq. 4-8, 10)." Thesis, Boston College, 2012. http://hdl.handle.net/2345/3727.

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Thesis advisor: Stephen F. Brown
Pierre d'Ailly and the Development of Late Medieval Trinitarian Theology: (with an edition of Quaestiones super primum Sententiarum, qq. 4-8, 10) By: John T. Slotemaker Advisor: Stephen F. Brown The present dissertation analyzes several periods in the development of late medieval trinitarian theology. The work is divided into two volumes. Volume I contains three parts of two chapters each: (1) the first part treats the trinitarian theology of Thomas Aquinas (ch. 1) and John Duns Scotus (ch. 2); (2) the second part treats the trinitarian theology of William of Ockham (ch. 3) and Walter Chatton, Adam Wodeham and Robert Holcot (ch. 4); (3) the third part treats the trinitarian theology of Gregory of Rimini (ch. 5) and Pierre d'Ailly (ch. 6). Volume II contains five appendices, including: a transcription of the tabula quaestionum for Peter d'Ailly's, Peter Gracilis's and James of Eltville's (i.e., the `Lectura Eberbacensis') respective commentaries on the Sentences; and an edition of Pierre d'Ailly's Quaestiones super libros SententiarumI, qq. 4-8 and 10. Part I of the dissertation considers Thomas Aquinas and John Duns Scotus, arguing that this period of Parisian trinitarian theology is characterized by the heated debates concerning opposed and disparate relations. Thus, the role and primacy of the divine processions and/or the divine relations in articulating the distinction of persons is considered. As such, the argument developed throughout part I is consistent with the broader treatments of Michael Schmaus and Russell L. Friedman. Part II of the dissertation considers the trinitarian theology of four Oxford theologians: William of Ockham, Walter Chatton, Adam Wodeham and Robert Holcot. The first chapter analyzes the methodological approach of William of Ockham, considering in detail the influence of his analytic and linguistic method of theological analysis on the development of trinitarian theology. It is argued that Ockham is not primarily concerned with the previous debate over opposed or disparate relations, and that a shift in trinitarian theology is introduced with Ockham. Again, following Friedman, it is argued that because of Ockham's epistemological and linguistic approach to theological questions, he inaugurates a "search for simplicity"--to use Friedman's language--that characterizes the Oxford theologians. The second chapter of Part II examines the influence of Ockham on the subsequent developments in Oxford trinitarian theology. It is argued that in thinkers as diverse as Walter Chatton and Adam Wodeham, the influence of Ockham's theological method and approach to trinitarian questions is evident. The Venerable Inceptor, it is argued, shaped the discourse of subsequent Oxford theology. Part III of the dissertation returns to Paris, examining the theology of Gregory of Rimini and Pierre d'Ailly. In the first chapter, it is argued that Rimini follows closely the theological method of Ockham, with a renewed interest in articulating his theological positions in dialogue with Augustine of Hippo. This historical approach, it is argued, is grounded in Rimini's deductive theological method and its reliance on Scripture and the Fathers of the Church. Further, it is argued that Rimini clearly follows the previous Oxford theologians "search for simplicity", in particular the developments found in Walter Chatton and Robert Holcot. Finally, the second chapter of Part III considers the trinitarian thought of Pierre d'Ailly. It is argued that d'Ailly follows closely the theology of Ockham, but with a renewed interest (post Gregory) in articulating Ockham's positions in dialogue with Augustine. D'Ailly borrows methodologically from both Ockham (emphasis on language, etc.) and Rimini (emphasis on a deductive method and Scripture), although he will also return the basic theological arguments of Thomas Aquinas at points. Pierre d'Ailly is a harsh critic of Gregory and any trinitarian minimalism; in that regard he follows more closely the moderate path set by Ockham and Wodeham. Volume II of the dissertation includes an introduction to the manuscripts, incunabula and early printed editions of Pierre d'Ailly's Quaestiones super libros Sententiarum (Appendix A). Here the relevant manuscripts are discussed, and the reasons for basing the edition on Paris, Bibl. Mazarine, ms. 934, ff. 1-152 and Paris, Bibl. Mazarine, ms. 935, ff. 1-196 are defended. This is followed by Appendices B-D, treating the tabula quaestionum of book I of the commentaries on the Sentences by Pierre d'Ailly, Peter Gracilis (Royal, ms. 10A1) and James of Eltville (Clm, ms. 11591; i.e., the `Lectura Eberbacensis'). Finally, Appendix E contains a transcription and collation of Pierre d'Ailly's Quaestiones super libros Sententiarum I, qq. 4-8 and 10. The edition is based on Mazarine 934 and 935. The tables of questions are presented to allow some comparison of the structure of d'Ailly's commentary with those of his contemporaries. The edition of d'Ailly's texts is the first complete (i.e., presenting an entire quaestio or more) transcription of any of the questions in consideration, and is based on the two best manuscripts
Thesis (PhD) — Boston College, 2012
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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Patterson, Tamara J. "Language as metaphor an orthodox critique of gender-neutral and gender-inclusive language in the Trinitarian formula /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Lee, Hansang. "Trinitarian theology and piety : the attributes of God in the thought of Stephen Charnock (1628-1680) and William Perkins (1558-1602)." Thesis, University of Edinburgh, 2009. http://hdl.handle.net/1842/3295.

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Stephen Charnock (1628-1680) is arguably remembered for his importance, at the zenith of Puritan or English Reformed scholastic divinity, in terms of the doctrine of God’s existence and attributes. He also contributed to Reformed orthodox or Puritan theology through his writings on the knowledge of God, the doctrine of regeneration, Christology, and the atonement. He wrote all these work in the midst of the theological turbulence of the later seventeenth century, with the underlying purpose of defending the inseparability of theological system and piety. His work, with its eclectic acceptance of medieval scholastic intellectual tradition as a tool, plays a significant role in the development of an historical phase of trinitarian and federal theology. However, The Existence and Attributes of God as Charnock’s magnum opus has been unexplored in terms of its view of the full doctrine of God in its trinitarian and covenantal dimensions. This is despite the fact that the Puritan concept of the divine attributes is the very doctrinal area in which the theological loci are concentrated into “a system” associated with the pursuit of piety in the period of high orthodoxy. This lack of a comprehensive overview concerning the Reformed orthodox system has brought about a misunderstanding of his theology. Charnock’s work has been regarded, even in recent scholarship, as the product of a mere scholastic rationalism. William Perkins (1558-1602) is undoubtedly the “father” of the doctrine of God in the early Puritan or Reformed orthodox period. Although misunderstandings concerning his scholastic Puritan theology and its trinitarian system and piety have been successfully rectified by other previous researchers, a confirmation of it through an investigation of his idea of God’s attributes is necessary in our study. This is in order to prove the identity of Charnock’s doctrine of God with the Puritan Reformed orthodox theological system allowing, of course, for the development of the historical and theological context between these two periods. In particular, Charnock’s understanding of the theological prolegomena, Scriptural foundations, and God’s existence and attributes is dealt with in this current study in comparison with Perkins’ work. Charnock’s work has been viewed in terms of a continuity between the early and high orthodox doctrine of God within the flow of English Puritan thought. During this examination, giving particular attention to Charnock’s treatise The Existence and Attributes of God, we have attempted to resolve the question of whether the past interpretation of Charnock’s theology or doctrine of God as a rigid speculative doctrinal formulation of Protestant scholasticism beyond Scripture is reasonable or not.

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Hill, Wesley Allen. "Paul and the triune identity : rereading Paul's God-, Christ-, and Spirit-language in conversation with Trinitarian theologies of persons and relations." Thesis, Durham University, 2012. http://etheses.dur.ac.uk/3921/.

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This thesis rereads central texts of Paul’s letters to demonstrate that Paul’s speech about God, Jesus Christ, and the Spirit is intricately intertwined so that talk about any one of the three (God, Jesus, or the Spirit) implies reference to all of them together (God, Jesus, and the Spirit). The first part of the Introduction describes how the current landscape of Pauline scholarship has largely given up this way of articulating the dynamics of Paul’s God-, Christ-, and Spirit-discourse. Eschewing explicitly trinitarian language in favor of other conceptualities, much recent Pauline scholarship has opted for discussing the relationship between God and Jesus in terms of ‘high’ or ‘low’ christology. After summarizing this trend, the second part of the Introduction describes trinitarian theologies as representing a better approach that will serve to open a fresh angle on Paul, despite its conceptual difference from Paul’s own speech. The next four chapters defend that supposition with detailed exegesis. Chapter 1 considers how the identity of God is shaped by Paul’s christology: God’s identity is only what it is in relation to Jesus. Chapters 2 and 3 consider the converse: how the identity of Jesus is shaped by his relation to God. These latter two chapters also rebut the charge that Paul’s alleged ‘subordinationist’ christology renders a trinitarian, relational reading of the divine identity untenable. Drawing on the conclusion found in the history of trinitarian theologies that the oneness or unity between God and Jesus does not come into conflict with the distinction between God and Jesus, Chapters 2 and 3 argue that the mutuality that exists between God and Jesus is asymmetrical but not for that reason graspable with the concept of ‘subordinationism’. Chapter 4 brings the Spirit into the mutual, reciprocal relationship between God and Jesus. The Spirit’s identity is derived from God and Jesus’; yet the Spirit is also involved in the sequence of events whereby God and Jesus are identified. The Spirit’s identity is relationally determined, but also God and Jesus are who they are only by virtue of the Spirit’s agency which is exercised by God in the resurrection of Jesus. In this way, despite its historical distance from Paul and its different idiom, trinitarian theology is shown to illumine a way through interpretive difficulties in Paul’s letters that the more recent concepts of ‘high’ and ‘low’ christology have hitherto been unable to illumine.

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Palfi, Benike. "From demon to god : the evolution of the vampire in literature." Master's thesis, University of Cape Town, 2012. http://hdl.handle.net/11427/11162.

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Includes bibliographical references.
Vampires may be centuries-old mythological creatures, but depictions thereof abound in our modern society in literature, film, and television. The prevalence of the vampire is related to its enormous symbolic power to reflect socio-cultural conditions of society at the time of its creation, which not only determines how the vampire figure has changed within modern literary history, but also makes it possible to pinpoint certain social conditions influencing this change. The aspects of religion and capitalism, and, directly associated with this, consumerism, emerge as particularly relevant when analysing the changes of the fictional vampire, as they are both effective measures of socio-cultural circumstances and have been associated with the vampire figure - in terms of its creation, nature, and specific characteristics - in the history of mythology and literature. It is through tracing the themes of religion and capitalism within primary vampire texts at key moments in history that a greater understanding of how and why the vampire figure has changed may be gained.

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28

Devenish, Anne Patricia. "The lived experience of God and its evolution in children and adolescents." Connect to thesis, 2006. http://portal.ecu.edu.au/adt-public/adt-ECU2006.0043.html.

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29

Holmes, Brooklyn. "The Evolution, Controversies and Implications of “the supremacy of God” in the Canadian Constitution." Thesis, Université d'Ottawa / University of Ottawa, 2017. http://hdl.handle.net/10393/36306.

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Within the field of religious studies, the definition of religion is constantly debated. While subjective definitions of this concept may be useful in day to day conversation, what happens when “religion” and other religious language is mentioned in constitutionally entrenched documents and policies? Drawing on critical theory, this thesis examines the biases associated with the the protection of freedom of religion and the preamble to Canada’s constitution which states that, “Canada is founded upon principles that recognize the supremacy of God and rule of law”.

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Bergsman, Joel. "God and man in dogville| Memes, marketing, and the evolution of religion in the West." Thesis, Georgetown University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1556251.

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The movie Dogville (2003) provides viewers with a rare and provocative twist on differences between on the one hand the rigorous, Old Testament Jehovah, characterized by rules, and by rewards or punishments in this life, and on the other hand the loving, forgiving Christ and God of the New Testament and later Christianity who are characterized by forgiveness, and by rewards or punishments in an eternal afterlife. The movie, especially its ending, challenges the forgiving nature of the New Testament God and Christ, and makes a case that the Old Testament, rigorous Jehovah is more appropriate, at least for humans who respect themselves as responsible grown-ups. Earlier than these two views of God and man, and still alive and kicking, is a third view, the "Heroic." God is irrelevant here, either as a source of rules or as a source of forgiveness and redemption. Rather, man generates his own meaning by accepting his fate and struggling to do the best he can; this life is all there is and the struggle, i.e. living it is the only meaning. The three views can be seen on a continuum with the Heroic on one end and the forgiving Christ on the other, and the rigorous Jehovah in between and closer to the heroic than to the forgiving. The Dogville point of view, preferring a rigorous God to a forgiving one, is very rarely found in literature (the Grand Inquisitor episode in The Brothers Karamazov is similar to some extent) but both the Heroic and the forgiving Christian views appear everywhere, in all kinds of non-fiction, and either explicitly or as metaphors or parables in fiction. The Heroic view is taken here to include not only classic Greek and Roman heroic writings (e..g. those of Homer and Virgil) but also more modern schools of thought including Nietzsche, the existentialists, and other "God is dead" points of view. The paucity of the first view in literature is mirrored by the small number of its followers: all self-identifying Jews are less than 0.5% of the world's population and the orthodox are a minority within that. In stark contrast, about one-third of individuals world-wide self-identify as Christian. Followers of the Heroic view, roughly measured by self-identifying atheists and perhaps including agnostics, are between 15 and 20 percent of the population of the USA. Focusing on the United States, the data show that the number of adherents of each of the two extremes of an expanded continuum, i.e. the Heroic view on one hand and the born-again Protestant version of the forgiving view on the other, has been growing while the numbers of followers of everything in the middle, i.e. Judaism (excluding its New Age, non-religious variants), Roman Catholicism, and mainstream Protestantism have been declining. The waxing and waning of these different views are evaluated in the lights of literature, philosophy, psychology, marketing, and the idea that ideas ("memes" as coined, described and popularized by Richard Dawkins) evolve, endure or disappear according to the Darwinian principle of natural selection. The conclusion is that there are important, long-term reasons for the observed trend, and that therefore both born-again Protestantism and atheism are likely to continue to take market share from their competitors in the middle.

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Bembridge, Steven. ""I could almost believe in God" : the evolution of American theology in American literary naturalism." Thesis, University of East Anglia, 2017. https://ueaeprints.uea.ac.uk/63545/.

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This dissertation is about the prevalence of religious themes in American literary naturalism, which emerged in the late nineteenth century. The centrality of themes such as the indifference of nature and the struggle for survival are common to naturalism, owing to its close association with post-Enlightenment and post-Darwinian advances in science and philosophy. From a contemporary perspective, where science and religion often appear as oppositional explanations for life and its development, it becomes all too easy to assume that those authors associated with naturalism represented religion in limited ways, or with a spirit of antagonism. However, I demonstrate that religion occupies a central position in naturalism. I argue that the religious themes of Frank Norris, Stephen Crane, Jack London, Upton Sinclair, and Sinclair Lewis are reflections of nineteenth and early twentieth-century theological and cultural histories that saw American Protestantism adjusting to a post-Darwinian and post-Enlightenment context through a process of liberalisation. Whilst I do not set out to form an overarching theory of religion in naturalism, I do argue that the naturalists consistently explore the veracity of the Bible, the humanity of Christ, the eschatological promise of life after death, the socio-economic and socio-political implications of Christ’s teaching, and the concept of original sin. In conclusion, I note that both the Great Depression and post-9/11 America saw a return to naturalism as a mode of representation. I therefore also explore how twentieth- and twenty-first century naturalists continued to incorporate into their works the religious themes explored in the works of the earlier generation of naturalists. The naturalists were, and perhaps continue to be, scientists, philosophers, and non-conventional theologians. Religion and naturalism coexist in a complex relationship that ebbs and flows between orthodoxy and liberalism, but never do they deny the right for the other to exist.

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32

Baker, Joseph O. "God, the Bible, and Public Response to Evolution: From the Scopes Trial to the 21st Century." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etsu-works/486.

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Black, Jonathan A. "The Church in the eternal purpose of the Triune God : toward a Pentecostal Trinitarian ecclesiology of theosis drawing on the early theology of the Apostolic Church in the United Kingdom." Thesis, University of Chester, 2016. http://hdl.handle.net/10034/620334.

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This dissertation examines the ecclesiology of the early writers of the Apostolic Church in the United Kingdom, and seeks to build upon this largely neglected body of Pentecostal thought for the contrastive work of contemporary Pentecostal systematic theology. A particular emphasis is placed on the thought of D.P. Williams as the most significant Apostolic writer of the early years of the movement. Connections between Apostolic ecclesiology and the Pentecostal distinctive of the baptism in the Holy Spirit are examined, as well as the role of Trinitarian theology in early Apostolic ecclesiology. Attention is then given both to distinctive Apostolic themes, including the 5-fold ministry and the Eternal Purpose, as well as their approach to other ecclesiological doctrines including the Totus Christus and the Lord’s Supper, before moving on to a constructive synthesis.

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Moffat, Russel. "In the beginning God : an examination of the relevance of Genesis chapter 1 within the context of contemporary worship and in the light of neo-Darwinian thought and modern scientific and technological achievement." Thesis, University of Aberdeen, 1999. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=153106.

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This thesis attempts a positive evaluation of Genesis 1 as a "living cosmology" in our modern age of science and technology. The challenge science poses for traditional religion is identified as functional and philosophical, with the major focus being Neo-Darwinism. Issues raised which are problematic for any doctrine of creation include the explanatory power of Darwinian theory, questions concerning design and morality in relation to natural selection, and the relativisation of the importance and significance of Homo Sapiens. After an examination of the nature of creation faith in the Hebrew Bible and a review of the literary and theological issues in contemporary hermeneutics, Genesis 1 is placed in an exilic context and its original meaning and significance is assessed. In the light of this, and through the appropriation of "reader-criticism", it is argued that Genesis 1 can still be, justifiably, utilised today as a meaningful "literary-theological" response to the question of origins, with many of its features allowing for fruitful correspondence with the details of evolutionary history.

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Almon, Russell Lane. "The triune God and the hermeneutics of community : church, gender and mission in Stanley J. Grenz with reference to Paul Ricoeur." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/29546.

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The aim of this dissertation is to undertake a study of the trinitarian ecclesiology of the North American evangelical theologian Stanley J. Grenz (d.2005), along with his imago Dei theology, revisioned social trinitarianism, narrative theology, incorporation of theosis, and theology of triune participation. This dissertation also utilizes the hermeneutical philosophy of Paul Ricoeur, in conjunction with Grenz’s trinitarian ecclesiology, to propose a missional and hermeneutical ecclesiology. Chapter one begins with an overview of Grenz’s theology and a discussion of the current state of Grenz scholarship. It then introduces Ricoeur’s hermeneutics of the self and theory of narrative identity. The chapter concludes with an overview of chapters two, three, and four. Chapter two traces the manner in which Grenz’s social trinitarianism and imago Dei theology yield a social imago. The first section overviews Grenz’s The Social God and the Relational Self, the social imago, the ecclesial self, his notion of ecclesial eschatological prolepsis, and his theology of triune participation. The second section responds to key criticisms of social trinitarianism, discusses Grenz and Ricoeur on the relational self, and outlines the manner in which Grenz’s theology of theosis and triune participation “in Christ” and through the Spirit yields an ecclesially oriented communal theo-anthropology. The final section takes up Grenz’s social imago and triune participation in relation to female/male mutuality in ecclesial participation and community. Chapter three discusses Grenz’s narrative theology and the development of a narrative imago. The first section overviews Grenz’s The Named God and the Question of Being and his development of the narrative of the divine name as the saga of the triune God, his further use of theosis, and the narrative imago arising within storied participation “in Christ” through the Spirit. The second section examines the continuity of Named God with Social God and argues that Grenz presents a revisioned social trinitarianism. The second section also considers Grenz and Ricoeur on the narrative self and proposes that Grenz’s ecclesial theo-anthropology now becomes a cruciform Christo-anthropology. The third section takes up the narrative imago and female/male mutuality and cruciformity as it arises from the ecclesial relation of storied and communal theotic triune participation. Chapter four treats the development of a Grenzian ecclesial imago and proposes a missional and hermeneutical ecclesiology. The first section presents Grenz’s ecclesiology as it is oriented towards mission and the connection of theosis, triune participation, and ecclesia. This section then proposes a missional grammar for the church as God’s ecclesial hermeneutics of community. The second section discusses potential charges of ecclesiological foundationalism, considers Grenz and Ricoeur on the summoned self, and extends Grenz’s theo-anthropology and Christo-anthropology into a missio-anthropology. The third section considers the mutuality and cruciformity of ecclesial “male and female” relation “in Christ” and through the Spirit, manifest in ecclesial friendship and hospitality, as the coming-to-representation and hermeneutics of community of the triune God. The conclusion offers a summary and possible avenues for further investigation.

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Ellingwood, Jane. "Creation and God as One, Creator, and Trinity in early theology through Augustine and its theological fruitfulness in the 21st century." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/19814.

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My primary argument in this thesis is that creation theologies significantly influenced early developments in the doctrine of the Trinity, especially in Augustine of Hippo’s theology. Thus this is a work of historical theology, but I conclude with proposals for how Augustine’s theologies of creation and the Trinity can be read fruitfully with modern theology. I critically analyse developments in trinitarian theologies in light of ideas that were held about creation. These include the doctrine of creation ‘out of nothing’ and ideas about other creative acts (e.g., forming or fashioning things). Irenaeus and other early theologians posited roles for God (the Father), the Word / Son, the Spirit, or Wisdom in creative acts without working out formal views on economic trinitarian acts. During the fourth century trinitarian controversies, creation ‘out of nothing’ and ideas about ‘modes of origin’ influenced thinking on consubstantiality and relations within the Trinity. Basil of Caesarea and others also presented ideas about trinitarian acts of creation and the Trinity in hexaemeral works. I will argue that in Augustine’s views of trinitarian acts of creation, he attributes roles to God (the Father), the Word / Son, and the Spirit. In his mature theology, he attributes the giving of formless existence, differentiated existence, and perfected existence to the three Persons respectively, while depicting shared roles. He also attributes to the Spirit the giving of the capability of ‘dynamic abiding’ to creatures, which gives them agency in continuing their existence. Augustine’s theologies of creation and the Trinity were significantly influenced by his exegesis of Gen. 1, John 1. 1-3, Wisdom, and other scriptures, and his ideas resonate with the hexaemeral works of Basil and Philo of Alexandria. I argue that scholars should examine these sources and Augustine’s own hexaemeral commentaries to gain a deeper understanding of his trinitarian theology.

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Dewas, Céline. "Le devenir-Dieu des personnages kazantzakiens : l'oeuvre de Kazantzaki à la lumière de la philosophie bergsonienne." Thesis, Lille 3, 2014. http://www.theses.fr/2014LIL30038/document.

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Dans l’Évolution créatrice, Bergson émet l’idée d’un sur-homme, individu qui prolongerait l’effort que la vie a fixé dans l’évolution des espèces, et qui s’élèverait vers une liberté divine incessamment actualisée. L’œuvre littéraire de Kazantzaki apparait dans notre étude comme le lieu de matérialisation de ce sur-homme à l’histoire singulière. La notion bergsonienne de durée, utilisée comme méthode d’approche du texte, révèle à l’intérieur des textes de l’auteur grec une façon particulière de penser la création, dans l’œuvre et en soi. Celle-ci est présentée comme la fixation progressive d’une maturation de l’auteur, ralentie par des formes matérielles qui ne la contiennent plus : en particulier celle du langage et d’une perception trop intellectuelle, et pas assez intuitive, du monde. Inspiré par le modèle bergsonien, Kazantzaki essaie d’imprimer la mobilité ascendante de l’esprit à ses personnages en les affranchissant au fur et à mesure de leur montée, de toutes ces clôtures qui morcellent la réalité fluente et indivisible et réduisent la puissance de l’âme. A l’idée d’un personnage émergeant comme une création ex nihilo, on substitue l’idée bergsonienne d’une nouveauté apportée par un effort éprouvant la liberté de l’individu, celle de l’écrivain et celle du personnage, qui concentrerait dans le cas du sur-homme l’histoire humaine et pré-humaine. Suivant ainsi ces deux lignes d’évolution propres à Kazantzaki et à Bergson, chacun dans leur domaine, confrontés à différents obstacles, nous les voyons converger par le mouvement similaire de leur pensée et interroger finalement l’effort d’un même type d’homme, le mystique
In Creative Evolution, Bergson has put forward the idea of a super-man, who would continue the effort that life has fixed in the evolution of species, and would rise toward a constantly actualized divine freedom. The work of Kazantzaki appears in our study as a creation where the super-man, whose story must remain singular, is materialized. The bergsonian notion of duration used as a method to approach the text, reveals within the text a particular way of thinking the creation in the work and in oneself. It is presented as the continuous fixation of a maturation, slowed by material forms, that can not contain it anymore : in particular the language and the intellectual, and not sufficiently intuitive, vision of the world. Inspired by the bergsonian philosophy, Kazantzaki tries to imprint the spirit’s ascending mobility to his characters, by liberating them from all those closures that divide up the moving reality and reduce the power of the soul. We oppose to the idea of a character emerging like a creation ex nihilo, the bergsonian idea of novelty which would result from an effort testing the writer and the character’s freedom, and which would concentrate in the case of the super-man the human and pre-human history. Following those two lines of evolution which are particular to Bergson and Kazantzaki, each one in his area and confronted to different impediments, we see them converging by the similar movement of their thought and interrogate finally one type of man’s effort : the mystic

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Sinicienė, Julija. "Krikščioniškosios asmens sampratos reikšmė ir patirtis sutuoktinių bendrystėje (“Sutuoktinių susitikimų“ rekolekcinio judėjimo patirties analizė)." Master's thesis, Lithuanian Academic Libraries Network (LABT), 2011. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2011~D_20110714_103043-87105.

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Visame pasaulyje vis plačiau toleruojamos antišeimiškos vertybės. Jaučiama taip pat ir moralinio reliatyvizmo įtaka, teigianti, kad nėra vienos privalomos etinės ar moralinės tiesos, ir skelbianti tariamą laisvę, iš tiesų tik atskiriančią žmogų nuo žmogaus. Tokioje situacijoje šiandieninė Katalikų Bažnyčia aktyviai vykdo teologines bei pastoracines paieškas, siekdama įveikti vis didėjantį tarpusavio susvetimėjimą ir individualizmą šeimoje bei dabartinę šeimos krizę, besireiškiančią plintančia kohabitacija bei skyrybomis. Katalikiškoji teologija akcentuoja Dievo trinitarinį gyvenimą esant tinkamiausiu santuokos pirmavaizdžiu. Šeima yra unikali būtent savo panašumu į Dievo paveikslą ir tam tikra prasme yra apreiškimas, nurodantis, koks turėtų būti žmonių santykis su Dievu ir vienas kitu. Savo meilės bendryste vyras ir moteris santuokoje atspindi Trivienio Dievo paveikslą. Žmogus sukurtas pagal Dievo paveikslą turi asmeninį Dievo kvietimą meilės dialogui, bendrystei. Dialogo, pokalbio, komunikacijos matmuo yra esminė žmogaus tiesa. Žmogus save suvokia tik akistatoje su kitu. Santuokos kaip dialogo supratimas reiškia kokybiškai naują sutuoktinių buvimą kartu - buvimą santykyje, dialoge su nuostata girdėti suprasti, dalintis ir atleisti. Būti žmogumi reiškia būti pašauktam tarpasmeninei žmogiškai bendrystei, kurios pavyzdys matomas Trejybės Asmenų bendrystėje, kur visų tarpasmeninių santykių pamatas - buvimas dovana. Sutuoktiniai realizuoja šį pašaukimą meilei per santuoką. ... [toliau žr. visą tekstą]
This bachelor paper studies the positive experience of the retreat movement “Encounters hof Spouses”. This movement aims at reconciliation of families where spouses have relationship problems. This movement encourages openness and dialogue between spouses which is based on discovering the image and likeness of God in the human person. The paper therefore, stresses the role of understanding both oneself and the other person as having natural dignity and worth due to the image and likeness of God. This understanding leads to an open dialogue between spouses which brings confidence, trust and new unity. The methodology of the research was participant observation. The spouses shared their experience by talking and analyzing the positive changes in their relationships. The paper aims at the theological anthropological generalization of this help to families and provides some recommendations of how to apply this experience more widely. Thus , the paper is relevant and important for today’s society and Christian communities. The first part of the paper discusses the theological aspects of the human person and marriage in God’s plan for this world as seen from the documents of the Catholic Church. It deals with the Christian idea of the family as a reflection of the Trinitarian Union and as a vocation for divine love, as well as complete self-giving. It also analyzes marriage as a sacrament. The second part of the paper is devoted to the phenomenon of the dialogue as the basic... [to full text]

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Eraßme, Rolf. "Der Mensch und die 'Künstliche Intelligenz': Eine Profilierung und kritische Bewertung der unterschiedlichen Grundauffassungen vom Standpunkt des gemäßigten Realismus." Diss., RWTH Aachen, 2002. http://hdl.handle.net/10919/71556.

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After a short introduction concerning the problem of "Artificial Intelligence" (AI) the work continues with a summary of the state of the art.Thereafter, it goes on to profile four different basic scientific views of human beings and AI: symbolism, connectionism, biologism and physicalism. The emphasis is on the elucidation of anthropologically relevant statements to intelligence, spirit, thinking, perception, will, consciousness, self-consciousness, feelings and life.It is demonstrated that the basic views referred to represent greatly abbreviated and distorted pictures of human beings. Theories that do not go beyond the quantifiable level cannot adequately encompass the nature of relevant concepts and capabilities. That is above all because of the fact that generally a philosophical materialism is advocated, which considers the existence of intellectual substances impossible. For this reason a philosophical critique is necessary. The position of moderate and critical realism is advocated, whose anthropological statements are secured by epistemological and metaphysical investigations.The work comes to the conclusion that human beings cannot be understood symbolistically, connectionistically, biologistically or physicalistically. Man is a physical-intellectual entity, endowed with reason, a living social being. He is formed and led by his intellectual and therefore immortal soul, which gives him uniqueness, irreplaceability and the value of personhood. He is capable of thinking and thus of objective, abstract perception, and therefore is intelligent. Humans have an unfettered will, which, led by mental perception, is to be directed toward the good. They are moreover, through reflection, self-conscious. Humans live an intellectually determined life, which essentially differs, despite biological similarity, from that of animals and cannot possibly, due to its substantial superiority, have developed from animal life.All substantial anthropological abilities (such as intelligence, will, consciousness etc.) presuppose spirit. Because it is not within the power of human beings to create a simple substance such as spirit, a thinking, perceptive, intelligent, willing, self-conscious, sentient living being can at best be only technically imitated, modelled or simulated but never be reproduced, copied or created. The relationship of humans to AI is thus determined by an insuperable difference between their natures.

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Lauterio, Ryan. "Kingdom Compossible." VCU Scholars Compass, 2009. http://scholarscompass.vcu.edu/etd/1821.

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Does God exist? Can we know for sure? What might it mean to know this? Furthermore what might it look like to make works of art while also seeking to find answers to these questions? This thesis details my personal experiences growing up in a world steeped in postmodernism and my move to answer such questions while looking to develop a meaningful, clear worldview and body of work. I have turned my focus on specific episodes in my life, which significantly illuminate a progression of thinking and experience. Together these thoughts and experiences have become the impetus for both questions and propositions embedded within the long haul of my work culminating in my thesis exhibition.

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Tippner, Jeffrey E. "The Third World evangelical missiology of Orlando E. Costas." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/3278.

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This thesis examines the missiological writings of Orlando E. Costas (1943-1987), particularly The Church and Its Mission: A Shattering Critique from the Third World (1974); Theology of the Crossroads in Contemporary Latin America (1976); Christ Outside the Gate (1982); and Liberating News: A Theology of Contextual Evangelization (1989). From the early 1970s until his death in 1987 he wrote over 130 articles and 12 books in both Spanish and English that addressed key missiological concerns. A careful reading of a selection of Costas's texts oriented around a hymn, a gospel song, a psalm, and a poem provides the shape of this thesis. This thesis argues that Costas formulated a Third World evangelical missiology. Chapter one investigates what Costas's autobiographical material expressed about his positions on conversion, Protestant evangelicalism, missiology, and those living on the ‘periphery' of life. Chapter two recognises his commitment to the peoples of Latin America and the Caribbean in particular and the Third World in general. Chapter three explores Costas's analysis of the Latin American Protestant Church in a revolutionary situation in the continent and chapter four examines his survey and critical appraisal of Latin American liberation theology. Chapter five recognizes the pastoral shape of Costas's missiology. Chapter six explores his critical interaction with two more conservative evangelical missiological positions, the Church Growth Movement and Peter Beyerhaus and the Frankfurt Declaration, and chapter seven surveys the discussion within the international evangelical community regarding the relationship between evangelism and social responsibility. Chapter eight examines Costas's Liberating News as an expression of Third World evangelical missiology. Chapter nine considers the theological issue of penal substitutionary atonement and his missiology. The thesis concludes with an appraisal of the issues and contributions of Costas's Third World evangelical missiology to current missiological discussion.

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DeHart, Paul Jeffry. "Divine simplicity : theistic reconstrucation in Eberhard Jüngel's trinitarian Glaubenslehre /." 1997. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9800592.

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Xu, Huafang. "Communion with God and Comfortable Dependence on Him--Anne Dutton's Trinitarian Spirituality." Diss., 2018. http://hdl.handle.net/10392/5609.

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This dissertation seeks to retrieve a crucial aspect of the spiritual heritage of Anne Dutton, her Trinitarian spirituality as it was developed in the historical context of eighteenth-century Trinitarian controversies in England and especially the Particular Baptists’ defense of the Trinity. It argues that Dutton’s Trinitarian spirituality is not only doctrinally orthodox, but also full of doxological devotion and practical comfort. It typifies the 1689 London Baptist Confession’s statement about the Trinity being the foundation of “communion with God and comfortable dependence on him.” The first three chapters serve introductory and biographical purposes. Chapter 1 introduces the purpose of the thesis, the primary sources to be examined, and the organization of the dissertation. Chapter 2 presents a historical literature review of Dutton and her works. Chapter 3 sketches a portrait of Dutton in the four biblical images of the sinner, sojourner, servant and saint. Chapter 4 supplies the historical context for Dutton’s Trinitarian spirituality. It attends to both the Trinitarian controversies in eighteenth-century England and the defense of the Trinity by such Particular Baptist ministers as John Gill, Benjamin Beddome, Benjamin Wallin, and Andrew Fuller. Chapters 5 and 6 focus on the nature and work of the Trinity. Chapter 5 presents Dutton’s thought about the ontology of the Trinity, which highlights the co-deity and co-equality of the Father, Son, and Spirit. Chapter 6 studies her doctrine of the work of the Trinity. In addition to the tripartite work of the Father in election, the Son in redemption, and the Spirit in particular application, attention is also given to Dutton’s expostulations of the adoption of the Father, advocateship of the Son and the sealing of the Spirit. Both the distinctive work of the triune God and their unity are underscored in the economy of human salvation. Chapters 7 and 8 deal with Dutton’s application of the Trinity in Christian experience. Chapter 7 examines her view of communion with the triune God primarily from her work, Walking with God and from comparison with John Owen’s work on the topic. The ways of this communion, which entail the primary way of Christ and the derivative ways of faith, worship, providence, and holiness are then illustrated by her spiritual autobiography. Chapter 8 discusses Dutton’s use of the Trinity in her epistolary counseling of the afflicted souls. They were directed to depend on the sovereign grace of the Father, the love of the Son, and the comfort of the Spirit. This dissertation concludes with a call for re-centering Christian devotion and practices, such as worship, education, and counseling, on the Trinity as the way to revive the Christian life in praxis as well as in doctrine.

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Becker, Matthew Lee. "The self-giving God : trinitarian historicality and kenosis in the theology of Johann von Hofmann /." 2001. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3019890.

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Evans, Weston Joseph. "The body of God adaptation and analogy in the evolution of religion /." 2009. http://digital.library.okstate.edu/etd/Evans_okstate_0664M_10323.pdf.

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Fischer, Zachary. "The doctrine of the eternal generation of the Son in the Trinitarian theology of Basil of Caesarea." Diss., 2015. http://hdl.handle.net/10500/20087.

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This paper explores the importance of the doctrine of the eternal generation of the Son in Basil of Caesarea's Trinitarian writings. In order to judge the importance of the doctrine for Basil, its impact on all of his exegetical and dogmatic writings on the Trinity were surveyed and evaluated. In his writings, Basil repeatedly addresses his belief that the Father and the Son is the one, eternal God. He considered this possible due to the Son's eternal generation from the substance of the Father. Basil considered the eternal generation of the Son to be both a scripturally warranted and philosophically coherent doctrine that explains how the Father and Son are indelibly same in substance and truly distinct persons. This study concludes that the doctrine of the eternal generation of the Son is essential to Basil's Trinitarian theology throughout his life.
Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)

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Kahakwa, Sylvester Beyanga. "A Haya interpretation of the Christian concept of God : how applicable is an invocation of the deity in a threefold form for indigenising and understanding the Christian trinitarian model?" Thesis, 2003. http://hdl.handle.net/10413/4486.

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The dissertation details and analyses an interpretation of the Christian concept of God that emerges through the interactions between the missionaries, post-missionary Christianity and the Raya people in Tanzania. It investigates the nature, implications and possible problems encountered in the processes of interpretation. Four main issues are investigated and addressed. Firstly, each group interacted in its own way and played a significant role in creating an arena for successful communication. The main two challenges facing the missionaries were: delivering the Christian message so that the hearers derive its meaning, and the use of the traditional but nonindigenous concept of God for identifying the Christian concept of God, according to the biblical and the classical doctrine of the Trinity. Secondly, the Raya and the convert's reactions to the missionaries' version of God had taken place in two phases, earlier and later interactions. In the earlier phase, the Raya responded to the missionaries' version of God on the basis of their traditional understanding of God. It led them to an initial acceptance of the missionaries' version of God and conversion. The converts later reacted to the missionaries' version and some asked: what happens after a conversion to Christianity? Challenged by their earlier experience of the Christian concept of God, some converts felt the need for a second paradigm shift. On the basis of an invocation of the Deity in a threefold form at a subjective level, these converts had embarked on a self-interpretation and understanding of the missionaries' version of the Trinity in traditional idiom and terms. It resulted in the construction of the Raya Christian theology of the Trinity. Thirdly, the study also addressed the further impacts and responses to the missionaries' version of God. While the missionaries' interpretative approach laid the foundation for the converts' interpretation, in turn both set the course for the post-missionary Christianity's interpretation. At this point, post-missionary Christianity had reinterpreted the Christian concept of God on the basis of a traditional Raya concept of God. The main question faced them is an application of the Ruhanga model according to its frame of reference, although partially applied it paved the way for a full application in later times. Fourthly, in response to the challenges raised by earlier interpretative approaches, missionaries, converts and post-missionary Christianity, the study embarked on interpreting the Trinity in traditional tenns. It aimed at reaching a higher stage of understanding the Trinity by all Haya converts, even the simplest ones. It demanded an investigation of the hypothesis that a Haya invocation of the Deity in a threefold fonn is a key to understanding both the Haya and the Christian concepts of God. An application of it involved addressing the question of how it could be applied at the church level to interpret and understand the Trinity in Haya idiom. It is proposed that initially this will be achieved through an interpretation and christianisation of the Haya concept of God and a re-interpretation and indigenisation of the Christian concept of God. While biblical, classical and contemporary interpretations of the Trinity are a referral basis for each approach, social and theological models are key methodological instruments. Finally, the need of this study has roots in the fact that, through my pastoral ministry, I have pondered and cross-examined myself on what the Haya and Africans as a whole can contribute to the enrichment of Christian theology. An investigation of the converts' interpretation of the Trinity into their own version of a Haya theology of the Trinity is looked upon as a small part of this contribution.
Thesis (Ph.D. ; School of Theology) - University of Natal, Pietermaritzburg, 2003.

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Bare, Harold Lee. "The evolution of leadership in a sacred bureaucracy : a socio-historical study of the church of God /." 1996. http://wwwlib.umi.com/dissertations/fullcit/9708655.

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Lee, Ping, and 李萍. "The study on location of the Earth God and Village Evolution of Neipu district Via Geographic information system." Thesis, 2015. http://ndltd.ncl.edu.tw/handle/72987540451796867963.

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碩士
國立屏東科技大學
客家文化產業研究所
103
This study investigates the researches about: environment in the villages and Ba-Gong in Neipu, transition in the villages and Ba-Gong in Neipu, by the understanding of man-land relationship and the development of the villages in small area. Build up a database through country field investigation and use GIS to integrate the related materials of time and space. And go further on analyzing the connection of different locations. Observe the relationship between Ba-Gong temples’ distribution and administrative divisions. Afterwards, use digital map of vision to show the spatial distribution. Discuss the condition of people and Ba-gong temples in the villages. The method is to present the connection of Hakka villages, waterway, farmland, Ba-Gong temples and the environment by overlapping historical layers and doing spatial analysis in different period of time. After that, use digital map of vision to discuss the man-land relationship to the use of water and land in fourteen Hakka villages in Neipu. Discover that the 177 Ba-Gong temples in the fourteen Hakka villages can be divided into 6 governs: cultivation, farming water, village boundary, traffic communication, blessing protection, and others. The statistics shows that Ba-Gong temples which manage farming water are the most in Neipu. This fact has proved that farming is the main source in Neipu before the government of Japan. Most of the Ba-Gong shrines in the past have changed into statue in temples, but villagers who cherish the tradition will put the original stone or stele (Hakka people get used to pick a stone from the land and worship it as Ba-Gong before.) behind the statue or embed it into blessing tires, this is a typical mark of the Hakka village, Neipu. Moreover, from the locations of Ba-Gong temples we discover Ba-Gong stands all around our living space to protect us no matter people have built a Ba-Gong for farming water or cultivation. The distribution of Ba-Gong temples in Neipu from the layers in different directions displays expand of the villages is slow and outward. In Neipu, Ba-Gong is always related to farming. Even if a Ba-Gong temple is built up for blessing protection is to beg for enough water in the farmland. Pray for smooth wind and enough rain by the belief in Ba-Gong.

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Hatfield, Jeremy Shane. "The Proposal for Darwinian Morality Offered by Michael Ruse: A Critical Assessment." Diss., 2013. http://hdl.handle.net/10392/4524.

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ABSTRACT This dissertation describes and critiques the Darwinian proposal for morality constructed by Professor Michael Ruse. Chapter 1 outlines Ruse's background and Darwinian worldview while also depicting some inherent obstacles to the Darwinian worldview. Chapter 2 describes the moral anti-realism of Professor Ruse and illustrates his position as Hume updated by Darwin. Ruse's ethical skepticism denies genuine objectivity in morality, but he also rejects traditional subjectivism. Ruse describes himself as a subjectivist of a distinct kind. Chapter 3 examines the central and most controversial tenet of Ruse's moral proposal: the illusion of objectivity. Analysis and critique is offered of Ruse's proposal that objectivity is an illusion foisted upon all humans by natural selection. Chapter 4 describes how Ruse defines altruism and illustrates the fundamental problem that genuine altruism is for Darwinism. A charge is offered that Darwinism only supports pseudo-altruism and cannot successfully justify the common practice of authentic altruism. Chapter 5 concludes the dissertation and offers an argument that the nature of God serves as a far superior foundation for morality than Ruse supplies in his proposal. The doctrine of the imago dei provides a robust account of human dignity and morality.

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Dissertations / Theses on the topic 'Trinitarian God of evolution'

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