Teses / dissertações: "Theology of Grace"

1

Buerger, Martin A. "Judgment and grace in the wilderness narratives". Portland, OR : Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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2

Frost, Ronald Norman. "Richard Sibbes' theology of grace and the division of English reformed theology". Thesis, King's College London (University of London), 1996. https://kclpure.kcl.ac.uk/portal/en/theses/richard-sibbes-theology-of-grace-and-the-division-of-english-reformed-theology(55d469be-0faf-40de-b3aa-083339005c0f).html.

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3

Wrisley, Shelby Katherine Joan. "The Vir Hierarchicus: St. Bonaventure's Theology of Grace". Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:107899.

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Thesis advisor: Stephen F. Brown
The purpose of this dissertation is to provide a systematic account of St. Bonaventure of Bagnoregio’s doctrine of grace. More particularly, the dissertation argues that a systematic account of this kind can only be provided by attending to that doctrine through his theology of hierarchy, a methodology that derives from the Seraphic Doctor’s own claim in the Legenda Maior that St. Francis was a vir hierarchicus, or a “hierarchical man.” Throughout the course of his theological career, the Seraphic Doctor defines sanctifying grace as a created influentia that “hierarchizes” human beings by purifying, illuminating, and perfecting them from within, thus causing them to become a “similitude” of the Trinity. This dissertation explains what this means and why it matters. Methodologically, the dissertation proceeds in three parts. Part I, “Theological Foundations for Bonaventure’s Doctrine of Grace,” lays the necessary groundwork for the rest of the project in two ways: first, by introducing three historical figures whose work will provide indispensible theological contexts for approaching Bonaventure’s doctrine of grace, namely, Pseudo-Dionysius, Thomas Gallus, and Alexander of Hales; and second, by introducing the Seraphic Doctor’s own theology of hierarchy as he inherited it from these sources. Part II, “Bonaventure’s Doctrine of Grace,” then builds upon these foundations to present a systematic account of that doctrine as it developed in some of his most important works throughout his career as a theologian. Part III, “Theological Implications of Bonaventure’s Doctrine of Grace,” concludes the dissertation by exploring how that doctrine can inform scholarship on Bonaventure’s theological anthropology, Christology, and theology of sanctity, respectively
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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4

Adams, Kevin J. "Preaching grace to image-saturated audiences building a grace-full congregation in a video-shaped world /". Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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5

Bishop, Robert. "The doctrine of grace in the writings of Paul". Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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6

O'Leary, Stephen John. "Nature and grace : resources for a theology of grace in the theology of Gregory Palamas, Thomas Aquinas and Martin Luther". Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/15804.

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Bibliography: leaves 119-124.
This project arises out of an interest in the theology of grace and the theological question of the relationship between nature and grace. It rests on the conviction that a complete theology of grace can only be developed if due account is taken of the different approaches to the theology of grace adopted by the three main Christian traditions, namely Orthodoxy, Catholicism and Protestantism. It is axiomatic to this project that an adequately complete theology of grace which draws on all three traditions has not yet been developed. Another central conviction on which this project rests is that the position adopted on a fundamental theme like nature and grace will determine to a large extent one's position on less fundamental themes. This is an attempt, then, to show how the ideas of three formative theologians on "nature and grace" can benefit the development of a comprehensive doctrine of grace today.

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7

Ziegler, George W. "Grace and participation in the theology of Thomas F. Torrance". Thesis, University of Aberdeen, 2014. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=214859.

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This thesis examines the concept of grace and participation in the theology of T.F. Torrance. Specifically, it demonstrates the centrality of Torrance's concept of grace across the dogmatic spectrum of his entire theology. It argues that grace, for Torrance, is a downward, twofold movement from the Father and to the Father, through the Son in the Spirit. This understanding of grace distinctly defines the Christian life as the gift of sharing in the Son's relation with the Father through the Spirit. Part One considers grace as a movement of the Trinity, expressed in the economy of salvation which moves from the Father through the Son in the Spirit, and in the Spirit through the Son to the Father. Part Two applies this understanding of grace to the human person. It traces the way in which human beings, through the Holy Spirit, participate in Christ's Sonship within the three concentric levels of anthropology, ecclesiology, and personal formation in Christ. This thesis makes at least three contributions to wider Torrance studies. First, it fills a significant gap in Torrance scholarship to date. Until now, no single monograph has existed which focuses attention specifically on the development and scope of Torrance's language and theology of grace. Second, this study demonstrates the critical import of Torrance's concept of grace for understanding his overall theology. A misunderstanding of Torrance's approach to grace will lead to misunderstanding at nearly every level of his theological thought. Third, this thesis shows that Torrance is a valuable resource for contemporary ecclesial practices of Christian Formation. Torrance offers a fresh vision of the moral life which is capable of rooting and enriching conversation on this important topic. Rather than casting human persons back upon themselves, all service and ministry in the Church are shared and mediated by Christ the eternal high priest who makes the whole life of the Church a kind of ‘living liturgy' of eucharistic participation.

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8

Kang, Kevin Woongsan. "Jonathan Edwards' understanding of the distinction between common grace and saving grace". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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9

Boulos, Wahib Helmy Kozman. "St Athanasius of Alexandria's doctrine of grace". Thesis, Durham University, 1991. http://etheses.dur.ac.uk/1567/.

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10

Corkery, James. "The social-structural dimensions of grace and "dis-grace" in the theology of Leonardo Boff". Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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11

Waguespack, Gary D. "Grace works a study of the effect of the application of "grace principles" in the pastoral leadership of a small church /". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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12

Howard, David Crombie. "New England's answer to the moral dilemma of grace". Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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13

Hood, Kenneth Loyd. "Grace and openness in a congregation experiencing change". Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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14

Kessler, Samuel Robert. "Theological grace in Spenser's poetry". Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365504.

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15

Blosser, Daniel M. "An examination of dispensational views of the Mosaic law and grace". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1185.

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16

Ludwick, Sabina. "The grace of God in biblical counseling". Theological Research Exchange Network (TREN), access this title online, 2007. http://www.tren.com/search.cfm?p091-0078.

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17

Morris, J. Scott. "Hebrews 10:29 the Holy Spirit which produces enabling grace /". Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1163.

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18

Furda, Danya MacQueen Graeme. "Karma and grace in the legend of Aṅgulimāla /". *McMaster only, 2005.

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19

Haynes, Daniel. "Grace and metaphysics in Maximus Confessor". Thesis, University of Nottingham, 2012. http://eprints.nottingham.ac.uk/12450/.

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Post-Tridentine Western Christian theology introduced the notion of natura pura, which holds that one can know created nature in fact without reference to God or divine grace. The orders of grace and nature are thus on different plains. This ontology creates an extrincism between God and the world. Maximus Confessor’s doctrine of grace offers the paradox of nature already presuming grace but awaiting the supernatural grace of deification at the resurrection. Further, divine grace, or energy in Maximus’s theology, are not separate ontological realms between God and the world. Grace does not separate God’s essence from his energies. The Incarnation of the created and uncreated natures in Christ fully manifests the paradox of God’s grace as being fully on the side of creation and on the side of God, without remainder. Finally, Maximus’s theurgic ecclesiology in his Mystagogy reinforces the mediation of grace through created reality. All of these aspects of Maximus the Confessor’s theology of grace provide a Christian rendering of participation that does not result in the extrincism of grace from nature, their conflation together, or a real distinction in the being of God.

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20

Keay, Jeremy Allan. "Signs of grace Charles Sanders Peirce's semiotic /". Theological Research Exchange Network (TREN), 2003. http://www.tren.com/search.cfm?p048-0343.

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21

Shelby, Steven Tate. "Developing a theology of ministry centered on the covenant of grace". Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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22

Hohman, Benjamin J. "Grace and Emergence: Towards an Ecological and Evolutionary Foundation for Theology". Thesis, Boston College, 2021. http://hdl.handle.net/2345/bc-ir:109216.

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Thesis advisor: Frederick G. Lawrence
Taking as its mandate the expansive vision suggested by the integral ecology of Laudato Si’, in conjunction with the insights of contemporary ecological and evolutionary theologians, this dissertation proposes a framework for an integral, planetary, and cosmic theology of grace. It draws from and builds upon many of the insights of the leading Catholic contributors to ecological and evolutionary theologies, including especially John Haught, Elizabeth Johnson, Denis Edwards, and Celia Deane-Drummond. Through their various approaches, each emphasizes the created, cosmic effects of both the universal invisible mission of Holy Spirit and the visible mission of Christ’s Incarnation, intended from all eternity and culminating in his passion death and resurrection. Noting the strong resonances with traditional accounts of the economy of grace in human redemption, this dissertation seeks to provide a unitive account of God’s healing and elevation of all of creation through a creative and redemptive economy of grace. This project is also carried out in intentional dialogue with both with traditional understandings of grace, especially as articulated in the speculative and systematic synthesis of St. Thomas Aquinas, and with contemporary scientific understandings of world process. To facilitate this larger conversation, this dissertation also explores Bernard Lonergan’s transposition of grace, nature, and sin from the Medieval theoretical framework into a framework based on interiority, and it relies especially on Lonergan’s explanatory account of the dynamic orientation of nature as “upwardly but indeterminately directed,” as laid out in his generalized emergent probability. However, as Lonergan and his students have only attended to grace in relation to human contexts, the constructive part of this dissertation lays out an understanding of grace as “God’s created relationship of transformative love and care for all creatures that opens them up to ever deeper relationships with God and with each other.” This broad definition makes possible the identification of God’s grace throughout all of creation: humans, other animals, plants, and even “inanimate” matter are caught up in the networks of grace that bring them to greater perfection along three axes: According to their absolute finality, all creation may be observed as existing in a state of ontological praise of its Creator and Redeemer and in a state of eschatological expectation. According to their horizontal finality, each creature is empowered to realize its particular, fleshly excellences in line with its dynamically conceived nature, the account of which nature is described by the vast array of modern sciences. According to their vertical finality, each creature exists in networks of interconnection that undergird the possibility and, sometimes, the reality of surprising and irreducible inbreaking of renewal and emergence. At the same time, this framework also recognizes the elevation of human beings to not only these forms of relative supernaturality, but also to the absolute supernaturality of sanctifying grace and the habit of charity in which we are adopted into the intra-trinitarian life of friendship. By situating this theology of grace in relation to Lonergan’s transposition of nature in the form of his account of generalized emergent probability, the specifically theological character of this account of world process is both distinguished from and related to the other explanatory accounts offered by the whole range of the human, social, and natural sciences. To clarify these relationships and the particular role of theology in dialogue with these other sciences, the final chapters explore the hermeneutical and heuristic value of this theology of grace in relation to the larger conversations around emergence, convergence, and cooperation in evolutionary theory
Thesis (PhD) — Boston College, 2021
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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23

Kim, Jeana. "Freedom in Christ understanding legalism, license, and liberty : a study for youth /". Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p068-0579.

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24

Klender, Daniel M. "Standing firm in the grace of God Peter's theology of suffering /". Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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25

Peters, Benjamin T. "John Hugo and an American Catholic Theology of Nature and Grace". University of Dayton / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1303852877.

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26

Park, Hong-Gyu. "Grace and nature in the theology of John Gill (1697-1771)". Thesis, University of Aberdeen, 2001. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU147951.

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John Gill (1697-1771), one of the greatest Baptist theologians, made a tremendous contribution to the establishment, education, and development of the Particular Baptists and Calvinistic Independents in his times. He stood firmly in the Reformed orthodox tradition in an age of theological turmoil. Despite such an enormous contribution, history, however, shows that he has been criticised as both deviating from the Reformed tradition and as a hinderer of the 'possible' growth of the Particular Baptists. He has been always recognised as a High or Hyper-Calvinist in a pejorative way. The crux of this evaluation or criticism is the claim that he put such extreme stress on the sovereign grace of God to the extent that human responsibility is limited or even eliminated, particularly with reference to salvation and evangelical piety. This criticism, however, has a weakness in that Gill has been always interpreted and criticised from an evangelistic perspective. As a result, all other significant doctrinal issues have been overshadowed. In particular, Gill's understanding of theology, Scripture, God, creation, and providence that shaped his concepts of salvation and evangelism, has been almost untouched. In addition, this criticism has distracted people from looking at Gill in the Reformed tradition out of which he emerged. This thesis raises a fundamental question concerning the criticism of Gill as a High or Hyper-Calvinist, in relation to the crucial question of the relationship between the sovereign grace of God and human responsibility. It does not directly deal with Gill's ideas of salvation and evangelism. Instead, it deals with more fundamental issues such as Gill's theological development and tradition, and the understanding of theology, Scripture, God, creation and providence that shaped his ideas of salvation and evangelism. In this process, we seek to prove that Gill maintained the typical Reformed balance between the sovereign grace of God and human responsibility, or between grace and nature, throughout his whole theological system. Finally, it identifies Gill as a Reformed orthodox theologian rather than as a High or Hyper-Calvinist.

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27

DiSalvatore, Nicholas Pace. "The Notion of Faith in the Early Latin Theology of Bernard Lonergan". Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107189.

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Thesis advisor: Frederick G. Lawrence
This dissertation, an exercise in interpretation, is on Bernard Lonergan’s notion of faith as expressed in his early Latin theological writings—especially his scholastic supplement Analysis Fidei (1952). This interpretation consists largely of an analysis of the intellectual horizon in which Lonergan did his earliest thinking on faith; without a grasp of this horizon Lonergan’s early, especially scholastic notion of faith is almost overwhelmingly difficult to understand. The horizon analysis is completed in the first four chapters of the dissertation. Chapter One aims to show that Lonergan’s analysis of faith is rooted in the theological context informed by the decrees of Vatican I (especially Dei Filius) and its focus on the question about the relation of faith to reason, and by the effort especially in Catholic theological circles of the time to mine the works of Thomas Aquinas, the Doctor of the Church, for a deeper understanding of the revealed mysteries. Chapter Two situates Lonergan’s notion of faith in his understanding of a developing world-order; coming to faith is understood as a part of a larger process that, on the one hand, begins with a natural desire to see God (a natural desire to understand everything about everything) and, on the other, terminates in the absolutely supernatural goal of beatific knowledge: knowing God as God. Chapter Three narrows the scope and situates the act and virtue of faith in Lonergan’s rigorously systematic theology of grace that distinguishes clearly between grace as operative and cooperative on the one hand, and actual and habitual on the other. Chapter Four offers a very brief sketch of Thomas Aquinas’s understanding of the notion of faith, from which Lonergan’s own work takes its bearings. After this horizon analysis, Chapter Five offers an exposition of Lonergan’s own treatment of the notion of faith as found in his early Latin theology. The chapter investigates three principal sources, giving most attention to the third: first, the Gratia Operans dissertation (1940) together with the Grace and Freedom articles (1941–42); second, De Ente Supernatural (1946); and third, Analysis Fidei (1952). The chapter claims that Lonergan’s early presentation of faith breaks new ground by bringing into view, alongside a logical analysis of the act of faith, the psychological dimension of the conscious process of coming to believe revealed mysteries. Finally, a brief concluding chapter looks ahead to Lonergan’s later understanding of faith in Method in Theology (1972) in order to indicate some of the challenges that would need to be met in a full-scale treatment of the development of Lonergan’s notion of faith throughout his entire intellectual career—a project for which this dissertation can serve as a perhaps helpful prolegomena
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

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28

Roseman, Jeremy Scott. "A Christian apologetic to the doctrine of grace in Shin Buddhism". Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.

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29

Preston, Jim. "The relationship of law and grace in Romans 6 and 7". Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p030-0171.

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30

Nordstrand, Ivan Philip. "Mercy the compelling dimension of grace in Reformation and contemporary Lutheran writings /". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Thesis (Th. M.)--Western Theological Seminary, Holland, Mich., 1992.
Abstract. Includes the 1991 document, The church in society: a Lutheran perspective by the Evangelical Lutheran Church in America. Includes bibliographical references (leaves 70-71).

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31

Wu, Huihua. "Lü fa yu en dian : lun Lujia ji Yesu yu Falisai ren chong tu zhi yi yi = Law and grace : the significance of the conflicts between Jesus and Pharisees in the gospel of Luke /". click here to view the abstract and table of contents, 1997. http://net3.hkbu.edu.hk/~libres/cgi-bin/thesisab.pl?pdf=b15646257a.pdf.

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32

Heggen, Bruce Allen. "A theology for earth : nature and grace in the thought of Joseph Sittler". Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39918.

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The environmental crisis of the twentieth century challenges Christianity to articulate a theology adequate to support a viable environmental ethic. This dissertation finds such a theology in the thought of American Lutheran theologian, Joseph Sittler. Sittler characterizes his thought, not as a "theology of nature," but as an "incarnation theology applied to nature." Because of the christological and sacramental emphases in his theology, the dissertation demonstrates that the roots for Sittler's environmental concerns are to be found in the Christology and eucharistic theology of the sixteenth century reformer, Martin Luther. But in order to compensate for the emphasis in sixteenth century reformation theology on redemption as the salvation of the individual from sin, Sittler also retrieves the theology of the second century theologian, Irenaeus of Lyons. In his own fight against gnosticism, Irenaeus demonstrates continuity between Creation and redemption as acts of the same God. Thus Sittler develops a "theology for earth," emphasizing the continuity of nature and grace and, using concepts drawn from literature, music, architecture, painting, and modern physics, articulating an "ontology of communion" in which human beings recognize the presence of God in their own participation in the raw materials and processes of the world.

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33

Crofford, James Gregory. "Streams of mercy prevenient grace in the theology of John and Charles Wesley /". Thesis, Available from ProQuest, 2008. http://proquest.umi.com.ezproxy.drew.edu/pqdweb?index=0&sid=4&srchmode=2&vinst=PROD&fmt=6&startpage=-1&clientid=10355&vname=PQD&RQT=309&did=1650501911&scaling=FULL&ts=1263926108&vtype=PQD&rqt=309&TS=1263926114&clientId=10355.

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34

Wamala, Matthia Mulumba. "Grace and Human Transformation: A Theological Approach to Peace and Reconciliation in Uganda". Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107530.

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Thesis advisor: O. Ernesto Valiente
Thesis advisor: M. Shawn Copeland
The process of peace and reconciliation after conflict is based on developing a spiritual disposition of compassion that is informed by God’s grace and expressed through virtues of faith, hope and charity. Empowered by God’s grace individuals and communities can be transformed and enabled to work in solidarity with victims of violence in ways that seek to change social structures of sin and suffering. Compassionate understanding can shape and inform individuals and communities toward practices of truth-telling, justice, forgiveness and reconciliation. Solidarity and compassion underlie a Christian discipleship that nurtures healing of memories, rehabilitation of victim and perpetrators in order to reintegrate them in society. This encounter has a transformative potential for participants as they begin to share a common story and envision a reconciled future
Thesis (STL) — Boston College, 2017
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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35

Green, Jon Dale. "Equipping believers to heal broken relationships through cruciform forgiveness". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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36

Murray, Laura B. "An evaluation of grace in Bhakti-Hinduism from an evangelical Christian perspective". Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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37

Gaine, Simon G. "Indwelling spirit and a new creation : the relationship between uncreated grace and created grace in neo-scholastic Catholic theology". Thesis, University of Oxford, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.307474.

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Davies, Michael T. "Grace-ful reading : theology and narrative in the works of John Bunyan". Thesis, University of Leicester, 1997. http://hdl.handle.net/2381/30261.

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This thesis challenges the literary tradition of reading Bunyan's narrative works separately from the theology that fundamentally informs them. It argues that a full understanding of texts like Grace Abounding to the Chief of Sinners and The Pilgrim's Progress is possible only through a more accurate appraisal of Bunyan's religious doctrines, and a critical practice that pays due attention to Bunyan's Nonconformist poetics. 'Grace-ful Reading' regards Bunyan's theology in terms very different from those of the abhorrent Calvinism that studies often emphasise. Bunyan's narratives are understood here as propounding a doctrine of Law and grace that is essentially accommodating and comforting. Moreover, in terms of the experimental nature of Bunyan's theology, this thesis aims to demonstrate that his narrative works are constructed according to a specific purpose - to teach the reader about reading the self and the Word in terms of a faith that is experimental rather than rational. Consequently, 'Grace-ful Reading' views Bunyan's narrative works as attempting to elicit a specifically doctrinal reader-response, one that foregrounds spiritual understanding over anything knowable and reasonable. Indeed, Bunyan's texts teach about grace, faith, and spiritual perception by frustrating the reader's rational expectations of them as narratives. Hence, Bunyan's textual procedures are considered as essentially anti-narrative, his spiritual autobiography and spiritualised allegories effectively curtailing any 'historical' interest in them as moralistic or imaginative fables. 'Grace-ful Reading' offers a more detailed and contextually situated understanding of Bunyan's doctrines while exploring the textuality of his writings through a contemporary, even postmodernist narrative discourse. This study is organised into six chapters. Chapter 1 specifically addresses Bunyan's theology while Grace Abounding and The Pilgrim's Progress receive extensive analysis in chapters 2 and 3, 4 and 5 respectively. Chapter 6 assesses The Life and Death of Mr. Badman, The Holy War, and The Pilgrim's Progress, Part II as sequels to Bunyan's most popular allegory.

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39

Voak, Nigel. "Richard Hooker and reformed theology : a study of reason, will, and grace /". Oxford : Oxford university press, 2003. http://catalogue.bnf.fr/ark:/12148/cb38953768b.

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40

Anderas, Phil [Verfasser], Herman J. [Herausgeber] Selderhuis, Christopher B. [Herausgeber] Brown, Günter [Herausgeber] Frank, Bruce [Herausgeber] Gordon, Barbara [Herausgeber] Mahlmann-Bauer, Tarald [Herausgeber] Rasmussen et al. "Renovatio : Martin Luther's Augustinian Theology of Sin, Grace and Holiness / Phil Anderas". Göttingen : Vandenhoeck & Ruprecht, 2019. http://www.v-r.de/.

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41

Jarvis, Charles Everett. "Ethnographic interviews in the practical struggle between grace and law developing a ministry model /". Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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42

Bawulski, Shawn J. "Grace and free will libertarianism, the Arminian soteriological framework, and freely chosen faith /". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p006-1578.

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43

Geiger, Jane Noreen. "Spiritual freedom a gracious path /". Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p028-0282.

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44

Bray, Jacquelyn L. "Grace, the double bind message, and human relationships". Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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45

Bolen, Donald J. "Grace and the fulness of revelation in Christ: A study of Karl Rahner's "Foundations of Christian Faith"". Thesis, University of Ottawa (Canada), 1994. http://hdl.handle.net/10393/6798.

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46

Zandstra, Benjamin. "Standing in grace a relational overview of Christian life /". Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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47

Daniels, John R. "Developing a model for a healing ministry in the context of the Grove City UMC that will create an openness to and awareness of healing". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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48

Lindell, Jerald C. "Growing in grace-- the joy of becoming more like Christ the effect of teaching the spiritual disciplines within the Reformed perspective of sanctification upon the spiritual growth of believers /". Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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49

Unger, Paul Edward. "Morality, moralism, and the grace of God in Christian leadership Frederick Buechner's Leo Bebb as suspect saint /". Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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50

Hatch, Derek Christopher. "E.Y. Mullins, George W. Truett, and a Baptist Theology of Nature and Grace". University of Dayton / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1303840838.

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Teses / dissertações sobre o tema "Theology of Grace"

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