Dissertations / Theses: 'A christological picture of jesus'

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Hwang, Won-Ha. "The theological role of "signs" in the Gospel of John." Diss., Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-03292004-112210/.

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Furr, Matthew Charles. "A Christological primer for the new believer." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Gibson, Jack J. "Christological and hermeneutical implications of Jesus' use of the Old Testament in Matthew." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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4

Ramey, Margaret E. "The quest for the fictional Jesus : Gospel rewrites, Gospel (re)interpretation, and Christological portraits within Jesus novels." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/1861.

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Jesus' story has been retold in various forms and fashions for centuries. Jesus novels, a subset of the historical fiction genre, are one of the latest means of not only re-imagining the man from Galilee but also of rewriting the canonical Gospels. This thesis explores the Christological portraits constructed in four of those novels while also using the novels to examine the intertextual play of these Gospel rewrites with their Gospel progenitors. Chapter 1 offers a prolegomenon to the act of fictionalizing Jesus that discusses the relationship between the person and his portraits and the hermeneutical circle created by these texts as they both rewrite the Gospels and stimulate a rereading of them. It also establishes the "preposterous" methodology that will be used when reexamining the Gospels "post" reading the novels. Chapters 2 to 5 offer four case studies of "complementing" and "competing" novels and the techniques they use to achieve these aims: Anne Rice's Christ the Lord: Out of Egypt; Neil Boyd's The Hidden Years; Nino Ricci's Testament; and José Saramago's The Gospel according to Jesus Christ. Chapter 6 begins an examination of a specific interpretive circle based upon Jesus' temptation in the wilderness. Beginning with the synoptic accounts of that event, the chapter then turns to how Jesus' testing has been reinterpreted and presented in two of the novels. Returning to the Gospel of Matthew's version of the Temptation, chapter 7 offers a "preposterous" examination of that pericope, which asks novel questions of the text and its role with Matthew's narrative context based on issues raised by the Gospel rewrites. The thesis concludes by suggesting that Jesus novels, already important examples of the reception history of the Gospels, can also play a helpful role in re-interpreting the Gospels themselves.

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Smalligan, Michael J. "The prophet like Moses a pattern of christological development in the Gospel of John /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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6

Parkinson, William. "In the name of Jesus : the ritual use and Christological significance of the name of Jesus in early Christianity." Thesis, University of Edinburgh, 2003. http://hdl.handle.net/1842/30629.

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One of the defining features of early Christians is that they invoked the name of Jesus. This usage of the name of Jesus stands in stark contrast to prior Jewish conventions that utilised the name of YHWH. This study focuses upon the christological import of the use of the name of Jesus in various activities, especially cultic acts. In order to shed light on the significance of the use of the name of Jesus in early Christianity, a History-of-Religions approach is employed whereby both Greco-Roman and Jewish conventions are explored in terms of the use of numinous and apotropaic names in various activities. Thereafter, various Christian materials are examined and compared to the Greco-Roman and Jewish materials (literary and non-literary) with the purpose of drawing conclusions on the meaning and function of the use of the name Jesus in early Christianity.

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7

Squires, Timothy James. "Whitehead's vision and the possibilities for the Christological adventure." Thesis, University of St Andrews, 1988. http://hdl.handle.net/10023/13884.

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The Intention of this thesis is to develop a Process christology which is valid and coherent with respect to the principles of Whitehead's Process philosophy and adequate with respect to Christian faith. As indicated by the title, the study moves from Whitehead's vision to the christological adventure. Although this necessitates that the criteria are essentially philosophical, it is stressed that the discussion finds its inspiration in faith. For that reason the second chapter describes the Process christologies of Norman Pittenger. John Cobb, Schubert Ogden and David Griffin. That discussion isolates the major questions and issues which arise. Chapter three is an examination of the philosophical principles of Whitehead's vision. A central thesis of the work is that the theory of "initial aims" is inadequate to account for the idea of a Divine purpose relevant to human beings. I illustrate why this is so and, after presenting a Process theory of the "self", describe how the notion of purpose mediated in history is Intelligible. Chapter four is a synthesis between the issues raised in the second chapter and the philosophical themes of chapter three. This chapter presents the christology which is valid with respect to Whitehead's vision. The following chapter observes that the Church is an essential aspect of Process christology, and then evaluates Christ and the Church with respect to some of' the themes of Biblical and traditional christology. The intention is to justify its status as an appropriate expression of faith, although it is accepted that the essential subjectivity of faith renders an objective evaluation impossible. The final chapter offers some concluding remarks, noting particularly how Process christology is a theology of liberation : freedom and responsibility.

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Hingle, Norwood Noel. "Jesus, a divine agent : three Christological comparisons between the Gospels of Matthew and John." Thesis, University of Aberdeen, 1995. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU538924.

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The distinction is often made or assumed in New Testament studies that while Jesus is God in John, he is human in the synoptics. To a large degree, the primary thrust of the present dissertation is to call such a view into question, particularly with regard to the Gospels of Matthew and John. The proposal in the present dissertation is that Matthew and John are christologically comparable in three ways. First, they both present Jesus as closely resembling God's great agents from the Jewish literature by the first century AD: Wisdom, Moses and exalted angel-like figures. These great agents were indeed exalted figures of ancient times. Nevertheless, they were not understood by Judaism in the main as divine agents, i.e., independent beings with a divine nature. Second, both gospels portray Jesus as having a divine nature. This is seen through Jesus being the person Wisdom; having the ultimate authority which surpasses the Law; and being identified as 'I Am' and [Special characters omitted]. Third, the first and second comparisons are inter-locked contextually or thematically, with the result that Jesus is portrayed as a divine agent. In conclusion, the presentation of Jesus in Matthew and John is substantially the same with regard to these three comparisons. Both gospels reveal Jesus to be a divine agent. What John reveals explicitly, Matthew does more implicitly.

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9

Henning, Richard Garth. "Teaching about the Lord Jesus Christ the Christological content of Paul's speeches in the Acts of the Apostles /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Chang, Kei Eun. "Theologically oriented scribal alterations of the New Testament text in relation to early Christological debates with special attention to John 1:18 and John 1:34." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.

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Cho, Jinmo. "The significance of the thematic pattern in Acts 7 a christological interpretation of Stephen's speech and his martyrdom /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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Kurle, Robert F. "Jesus Christ, Savior for all mankind a New Life Group inductive Bible study guide for Luke, part two /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Cho, Sukmin. "Jesus as prophet in John's Gospel : the meaning, the role in characterization and the Christological significance." Thesis, University of Bristol, 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.411018.

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Trinh, Son Van. "The Christological mystery of the incarnation of Jesus Christ in the writings of Saint Thomas Aquinas." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108883.

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Sahinidou, Ioanna. "What hope for the suffering ecosystems of our planet? : the contextualization of Christological perichoresis for the contemporary ecological crisis." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683046.

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Ezigbo, Victor I. "Contextualizing the Christ-event : a Christological study of the interpretations and appropriations of Jesus Christ in Nigerian Christianity." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/2586.

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In Nigerian Christianity, many theologians and Christians who do not have any formal theological training perceive Jesus Christ primarily as a solution to the problems that confront humanity. As a solution, they expect Jesus Christ to inspire some theological discourses that will deconstruct and overthrow Western theological hegemony, to rekindle the quest to preserve some indigenous traditions, to liberate the oppressed, poor and powerless, to expose the oppressors and all evildoers, to liberate and protect people from the attacks of the malevolent spirits, and to save people from being eternally separated from God. But what these solution-oriented Christologies have overlooked is that the Christ-Event is a paradox for it creates simultaneously a problem and a solution for the Christian community which confesses that God has revealed God’s self in this event. The contextual Christology that I develop in this study probes the theological, christological and anthropological consequences of this claim for interpreting and appropriating Jesus Christ in the Nigerian contexts. To achieve this task, I will converse with and critique some selected ‘constructive Christologies’ of some key theologians and some ‘grassroots Christologies’ that have been informed by social conditions, indigenous worldview, encounter with some versions of Christianity propagated by the West, and some existential issues that confront many Christians. However we choose to interpret and appropriate Jesus the Christ in our contexts, he remains simultaneously a question and an answer to the theological, cultural, religious, anthropological, political and socio-economic issues that challenge us. Viewed from this perspective, I will argue that the Christ-Event upsets, unsettles, critiques, and reshapes the solution-oriented Christologies of Nigerian Christianity. I will explore this claim within the circumference of the overarching thesis of this study; namely, as both a question and an answer, Jesus Christ confronts us as a ‘revealer’ of divinity and humanity. Thus, he mediates and interprets divinity and humanity for the purpose of enacting and sustaining a relationship between God and human beings.

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17

Wesche, Kenneth Paul Justinian. "Christological works of the Emperor Justinian a letter to the monks of Alexandria against the Monophysites, A letter on the three chapters, and The edict on the true faith /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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Thesis (Th. M.)--St. Vladimir's Orthodox Theological Seminary, 1988.
Translation of the Greek critical text of Edward Schwartz entitled, Drei dogmatische Schriften Iustinians, with introductions. Includes bibliographical references (leaves 18-22).

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18

Holland, Thomas Seaward. "The Paschal-New Exodus motif in Paul's Letter to the Romans with special reference to its Christological significance." Thesis, University of Wales Trinity Saint David, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683150.

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19

Camlin, Charles F. "A comparison of the Christological themes found in Athanasius' De incarnatione with John Calvin's Institutes of the Christian religion." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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20

Celum, Warren R. "Bridges and hurdles a manual for effective use of the 'Jesus' film with Muslims /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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21

Etukumana, Godwin Akpan. "“Do this in remembrance of Me :” The Christological and social significance of Luke 22:14-30 for restoring human dignity." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71915.

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Thesis (MTh)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: Using social-rhetorical hermeneutics, this study examines Jesus’ statement “Do this in remembrance of Me” during the last meal He had with his disciples before He went to the cross – both in the light of the Lucan context and our/modern present context. A careful examination of the text in Luke 22:14-30 poses a challenge to Lucan scholarship as it delves into the reason of the insertion of the phrase in the context of this meal. In the first place, different views as regards the meal are examined so as to present the motif of the meal. It has been discovered that Luke wanted his community to use this meal as a medium of remembering what Jesus was to humanity during his time on earth. Socio-rhetorical analysis helps to appreciate Luke’s rhetorical nuances in presenting this meal scene to his audience. In Chapter two it is revealed that Luke used his sources rhetorically in different textures and patterns to present to his audience that Jesus was the Saviour and a servant-leader. The intertexture of Luke’s material of the meal shows that Luke appealed to his community using Ancient Near Eastern, Greco-Roman socio-cultural rhetoric in order to reiterate what his audience needed to know about Jesus. It reveals Jesus as a broker, patron, and benefactor to his community with the aim of restoring the dignity of humanity. The sacred texture of the Lucan meal shows the ever abiding presence of Jesus in the midst of the community whenever they meet due to the divine power of Jesus. Socio-rhetorical hermeneutics of Luke 22:14-30 explicates that the phrase “Do this in remembrance of Me” in the context is Luke’s rhetorical strategy of encouraging his audience to remember Jesus with the view to imitate his lifestyle and his inclusive approach to the marginalised and the outcasts of society. It is when the community eats the meal concomitantly with the imitation of his lifestyle, especially his approach to God and humanity, that the community will truly remember Jesus and thus restore human dignity in society.
AFRIKAANSE OPSOMMING: Die ondersoek van die uitspraak tydens die laaste maaltyd wat Jesus met sy dissipels gehad het voor sy dood aan die kruis, met behulp van sosio-retoriese hermeneutiek, toon die belangrikheid van die stelling, “Doen dit tot my gedagtenis”, in die lig van die Lukaanse gemeenskap en die moderne konteks. ’n Deeglike ondersoek van die teks in Lukas 22:14-30 bied ’n probleem aan die bestudering van die Nuwe Testament, veral vir Lukas-spesialiste, as gevra word na die rede vir die invoeging van die frase binne die konteks van hierdie maaltyd. In die eerste plek word daar gevra na die motivering vir die plasing van die maaltyd binne die teks. Dit blyk dat Lukas sy gemeenskap wou motiveer om hierdie maaltyd te gebruik as ’n middel om te onthou wat Jesus vir die mensdom beteken het gedurende sy tyd op aarde. Sosio-retoriese analise help ons om te bepaal watter retoriese nuanses Lukas gebruik het in die aanbieding van hierdie maaltydtoneel aan sy gehoor. In hoofstuk twee word aan die lig gebring dat Lukas sy bronne in verskillende retoriese teksture en patrone aanbied aan sy gehoor om te toon dat Jesus die Verlosser en ’n dienaar-leier was. Die intertekstuur van die Lukaanse weergawe van die maaltyd toon dat Lukas met behulp van Ou Nabye Oosterse en Grieks-Romeinse bronne, asook sosio-kulturele retoriek ’n beroep op sy gemeenskap doen om Jesus regtig te leer ken. Dit toon Jesus as ’n bemiddelaar, beskermheer, en weldoener aan sy gemeenskap ten einde die herstel van die waardigheid van die mensdom te bewerk. Die heilige tekstuur van die Lukaanse maaltyd toon die ewigblywende geskenk van Jesus aan die gemeenskap en die feit dat die gemeenskap alles te danke het aan die goddelike krag van Jesus. Sosio-retoriese hermeneutiek van Lukas 22:14-30 maak dit duidelik dat die frase, “Doen dit tot my gedagtenis”, binne die konteks ’n retoriese strategie is waarmee Lukas sy gehoor wou leer om Jesus se leefstyl na te boots en sy inklusiewe benadering ten opsigte van die gemarginaliseerdes en uitgeworpenes van die samelewing te onthou. Dit is wanneer die gemeenskap die maaltyd eet en sy lewenstyl naboots, veral sy handelinge en benadering tot God en die mensdom, dat die gemeenskap werklik vir Jesus sal onthou en so menswaardigheid in die gemeenskap sal herstel.

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Ezeh, Uchenna A. "Jesus Christ the ancestor : an african contextual christology in the light of the major dogmatic christological definitions of the Church from the Council of Nicea, 325, to Chalcedon, 451 /." Bern ; New York : P. Lang, 2003. http://catalogue.bnf.fr/ark:/12148/cb39060732d.

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23

Cortez, Marc. "Embodied souls, ensouled bodies : an exercise in christological anthropology and its significance for the mind/body debate ; with special reference to Karl Barth's 'Church dogmatics' III/2 /." Thesis, St Andrews, 2006. http://hdl.handle.net/10023/145.

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24

Lefler, Thomas J. "In Search of a Transcendental Film Style: The Cinematic Art Form and the Mormon Motion Picture." Diss., CLICK HERE for online access, 1996. http://patriot.lib.byu.edu/u?/MTGM,23527.

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25

Leckman, Glen. "The use of the "Jesus" film and travelling evangelists a study of proclaiming the Word of God and its long-term effects /." Theological Research Exchange Network (TREN) Access this title online, 1988. http://dx.doi.org/10.2986/tren.017-0084.

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26

Bacchioni, Philip Louis. "The Jesus mystery : a biblical, historical and Christological study of Jesus." Diss., 1998. http://hdl.handle.net/10500/18026.

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The Jesus of history and the Christ of faith are two different figures. Two centuries of search for the historical Jesus has led to greater awareness and better use of New Testament criticism, had salutary effects on proper historical biblical research and the desire to look beyond the paucity of material about Jesus in the canonical gospels. Despite proven difficulties the historical Jesus is an endless enterprise eliciting an equally endless fascination. The solution to the Jesus mystery appears better linked to Paul who has never been subjected to the same degree of historical research as Jesus. The figure, character, preaching, and teaching of Jesus was fashioned by the gospel authors not just to fit in. with the primitive church but to provide a natural linkage with Pauline Christianity. Christian faith is only loosely intertwined with Jesus of Nazareth and has everything to do with the Christ de"-ised by Paul.
Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)

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27

Proclus, Constas Nicholas Paul. "Four christological homilies of Proclus of Constantinople." 1994. http://catalog.hathitrust.org/api/volumes/oclc/31483635.html.

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28

Badgett, Jonathan P. "Christian Self-Knowledge: A Christological Framework for Undermining Dissociation through Reconciliation." Diss., 2018. http://hdl.handle.net/10392/5614.

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Self-knowledge unavoidably implicates and, in the end, it must presume correspondence. How, indeed, can a self even be posited in the absence of a corresponding other? While the triunity of God reveals a dialectic of unity and correspondence, the human self has ever struggled, within traditions as seemingly diverse as ancient Hellenism and the sundry schools of modern philosophy and psychology, against the presumption that “autonomous self” might not be fatally contradictory. On the other hand, with the lens of orthodox Christology properly affixed, God, self, and others may finally be seen as they truly are. Christ is the revealer of mysteries, the reconciler of God and humanity, and the One in whom all the treasures of (self-)knowledge and wisdom are found. Christian self-knowledge, then, presumes the believer’s ethical correspondence—to God-in-Christ and, through Christ, with fellow believers by means of faith expressing itself in love. When sought in Christian caregiving contexts, this Christ-mediated knowledge of self, over time, counters and undermines the countertherapeutic expression of dissociation and its ethical corollary, self-deception.

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29

Banda, Collium. "The sufficiency of Christ in Africa : a christological challenge from African traditional religions." Thesis, 2009. http://hdl.handle.net/10500/1434.

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The sufficiency of Jesus Christ in the African Church is challenged by the widespread spiritual insecurity in African Christians, prompting them to hold on to ATR. The wholistic securing power of ATR challenges the sufficiency Christ's salvation to Africans. Proposing African Christological motifs alone is inadequate to induce confidence upon Christ. The African worldview must further be transformed inline with the implications of the victory of the Cross over Satan. Indeed, Christ has fully liberated African Christians from Satan's authority, placed them in his kingdom, and transformed them into a glorious state. However, because of the Fall, salvation, before the eschaton can never result in the utopian order envisioned in ATR. Suffering does not necessarily indicate satanic harassment. It is a fact of the fallen world. African Christians stand secured in Christ; therefore, they must hold on to their faith.
Systematic Theology and Theological Ethics
M.Th. (Systematic Theology)

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30

Ahn, Sanghee Michael. "Old Testament characters as Christological witnesses in the Fourth Gospel." Thesis, 2006. http://hdl.handle.net/10392/411.

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This dissertation examines the Christological witness function of the Old Testament characters in the Gospel of John. Chapter 1 discusses the problem concomitant to the bi-partite nature of the Christian Bible and the scholarly solutions suggested to remedy this issue. The importance of Christology for John and the Gospel's indebtedness to the Jewish heritage is also noted. Combining these two aspects, some scholarly attempts to account for Johannine Christology in terms of Jewish hero redivivus theories are reviewed. An important consensus has emerged from German scholarship that sees the role of the Old Testament as Christological witness. This perspective gave impetus to the present research concerning the same witness function of the Old Testament characters. The rest of chapter 1 discusses the preliminary questions, such as, the justification, contributions, methodology, terms, and limits of the present study. Chapter 2 investigates the contribution of Jacob and Abraham to Johannine Christological understanding in view of relevant intertestamental Jewish literature. In contrast to some scholarly arguments, the main function of these patriarchs is to undergird the messianic identity of Jesus. Chapter 3 concerns Elijah in early Judaism and John. The eschatological expectation of Elijah in the former period is marked by his militant subjugation of the gentiles along with the reconciliation ministry. The contextual reading of the passages related to Elijah in John reveals that he is a type of John the Baptist rather than Jesus. Chapter 4 examines David, probably the most influential messianic prefiguration of the intertestamental period. He is characterized by his competence as a ruler, his loyalty to Judaism, and his status as an eschatological figure. While the first half of John's Gospel does not portray Jesus as a Davidic figure, the latter half is replete with the references to the Davidic trials. Although one can argue for a correspondence between David and Jesus in the Johannine passion accounts, the analogy is more evident between Yahweh and Jesus, let alone the suffering aspect of David, which did not constitute the messianic expectations of early Judaism. Chapter 5 engages in a study of Moses as depicted in early Judaism and John. In contrast to the perspectives of the Hebrew scriptural traditions, in which Moses is understood as the prophet par excellence, the fourth evangelist presents him merely as a Christological witness, not as a messianic prefiguration. Chapter 6 summarizes the foregoing observations and offers hermeneutical implications for the study of the Gospel of John, especially with reference to the redactional capability of the fourth evangelist and the value of the intertestamental Jewish literature.
This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.

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Godshall, Matthew. "The Messiah and the Outpouring of the Holy Spirit: The Christological Significance of Jesus' Role as the Giver of the Spirit in Luke-Acts." Diss., 2013. http://hdl.handle.net/10392/4508.

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Without rejecting the general consensus among scholars that Luke emphasizes the humanity of Jesus, this dissertation attempts to contribute to the field of Lukan Christology by contending that there is more to the Lukan portrait of Jesus than what is generally acknowledged. Through his particular presentation of Jesus as the Spirit-Giver, Luke unveils the divine identity of the Messiah. Chapter 1 provides a history of research of Lukan Christology and highlights the various controlling categories scholars have proposed for analyzing Lukan Christology. It concludes that there is a need for a study on Luke's Spirit-giver motif and its contribution to Lukan Christology. Because the OT provides the conceptual world from which Luke develops his Spirit-Giver motif, chapter 2 examines the eschatological passages in Ezekiel, Isaiah, Joel, and Zechariah to see how that act of giving the Spirit is linked with the unique identity of Yahweh. The primary claim in this chapter is that the OT consistently presents the act of giving the eschatological Spirit as an act unique to the divine identity of Yahweh. This claim is supported in three ways: first, the primary metaphors employed to describe the giving of the Spirit are new creation and new exodus; second, the prophets explicitly link the act of giving the Spirit with Yahweh's identity as Israel's God; third, the act of giving the Spirit is reserved for Yahweh alone. Chapter 3 explores how the act of giving the eschatological Spirit was understood in Second Temple and Rabbinic Judaism. This chapter highlights the continuity between the OT and Jewish literature: the act of giving the Spirit is linked with God's identity as the creator and redeemer. Despite its diversity, early Judaism associated the act of giving the Spirit with the unique identity of God and no other figure is ever presented as sharing this role. Chapters 4 and 5 examine Luke's Gospel and Acts respectively in the attempt to understand how Luke himself has uniquely developed the Spirit-Giver motif. In drawing upon the OT promise of the outpouring of the Spirit, Luke presents Jesus as participating in a role that was reserved exclusively for Yahweh and unique to his identity as Israel's creator and covenant God. As the Spirit-Giver theme unfolds, the identity of Jesus and the Father overlap in their shared role as the Spirit-Giver. This theme is thus evidence of Lukan divine identity Christology. Chapter 6 concludes the argument and explores implications for Lukan Christology.

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Kotek, Václav. "Muslimský Ježíš. Syn Mariin v základních pramenech islámu." Master's thesis, 2019. http://www.nusl.cz/ntk/nusl-408856.

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This thesis gives an overview of Jesus in the basic sources of Islam, the Qur'an and Sunnah. In a brief biography of Prophet Muhammad, it deals with the influence of Christians in his life. It follows the creation of the Qur'an and mentions some aspects of its doctrine. The thesis selects the Qur'anic verses about Christians and especially those which are related directly or indirectly to Jesus. It analyzes the meaning of the names, which the Qur'an assigns to Jesus. The selected Hadiths, in which some of the names of Jesus appear, are systematized into thematic areas. The thesis observe the role that this Islamic tradition assigns to him. It compares the differences between the view on Jesus in Islam and Christianity. It notes that there are different meanings in both religions under the same sounding names and titles of Jesus. The thesis brings reason why the image of Jesus in Islam is different. It shows whether the person of Jesus can be the object and starting point for interreligious dialogue. In conclusion, it offers the possibilities of inspiration for restoring Christian faith by Muslim Jesus.

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Dissertations / Theses on the topic 'A christological picture of jesus'

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