Dissertations / Theses on the topic 'Christian Theology - Christology'

Thesis advisor: Khaled Anatolios
Within the context of his controversy with Eunomius of Cyzicus, Gregory of Nyssa articulated a distinctly pro-Nicene conception of the perfection of God. Gregory identified divine perfection with the philanthropic goodness that is manifested in the economic activity of God and that is witnessed most vividly in the saving incarnation and death of Jesus Christ. Yet, while this particular understanding of divine perfection served Gregory’s defense of Nicene trinitarian theology, its influence was not limited to that element of his theology alone. To the contrary, Gregory’s pro-Nicene conception of the nature of divine perfection finds a perfect corollary in his discussion of the nature of human perfection. Thus, in his anthropological writings, Gregory interprets humanity as a living and active mirror of the characteristic goodness and love of divine power. Similarly, in his ascetical literature, he suggests that the goal of the Christian life is the attainment of godlikeness through participation in divine perfection, and that the form which this participation takes is an imitation of the virtues of Jesus Christ. And in his writings on the spiritual ascent of the soul, Gregory identifies the summit of the virtuous life as active participation in the philanthropic goodness of God. Christian virtue, therefore, is nothing other than imitation of and participation in the perfection of the one whom Gregory calls “the God of the gospel,” the God of Nicaea, the God made known in the person of Jesus Christ
Thesis (PhD) — Boston College, 2020
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology

The thesis is a description of the relationship between the 'one God, the Father' and the 'one Lord, Jesus Christ' in I Cor. 8. 4-6. It analyses Paul's language about God and Christ against the background of contemporary Jewish language about the one God, making use of methodic concepts gleaned eclectically from the structural movement in linguistics and the social sciences. Accordingly, the study falls into two parts: a determination of Paul's Jewish monotheistic presuppositions, and an analysis of I Cor. 8. 4-6 itself. Part one uses the Greek Old Testament, the Apocrypha, the Pseudepigrapha, the Dead Sea Scrolls, Philo, Josephus, and the New Testament, in particular some two hundred statements of monotheism collected from these sources (presented in an appendix), to illuminate the oblique references to monotheistic belief in Paul's letters. This part of the study concentrates on answering a series of nine questions about Jewish monotheism designed to shed light on Paul's language in our chosen passage. Part two combines the familiar grammatical-historical methods of biblical scholarship with newer, structural methods of exegesis to investigate the doctrinal content of the quasi-confessional language about God and Christ in I Cor. 8 4-6 in the light of our results from part one. The major conclusions of the study can be summarized in three statements. (1) I Cor. 8. 6 contains two classic statements of monotheism using traditional Jewish language, one in reference to the Father and one in reference to Jesus Christ; in each case, the language of monotheism comprehends not only the explicit confession with 'one', but also the prepositional phrases, which contain elements closely associated with belief in one God in Jewish thought. (2) Paul's paradoxical language about God and Christ in this passage certainly expresses the functional subordination of Christ to God, but it very probably presupposes an identity of these two figures at some undefined point, an identity which may well be essential in nature (by comparison especially with Gal. 4.8). (3) The language about Christ in I Cor. 8. 6. is informed not so much by Jewish Wisdom speculation as by Jewish language about the one God: it is best labelled a 'monotheism christology'. Hence the contribution of the thesis to knowledge lies in three areas. (1) It clarifies the nature and associations of Jewish monotheistic language. (2) It provides scientific support for the view, by no means generally accepted, that the New Testament adumbrates the concept of the ontological deity of Christ, using the most current methods of exegesis and working with a comprehensive selection of comparative Jewish materials. (3) It brings to the fore a christological category - the language of monotheism - which has been largely overlooked by researchers in the field of the origins and development of christology in the early church.

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'.

The central aim of this thesis is to analyse the influence of Kierkegaard on Bonhoeffer. This relationship has been almost universally recognized. And yet this area has received no comprehensive study, limited within the secondary literature to footnotes, digressions, and the occasional paper. Furthermore, what little literature there is has been plagued by several stereotypes. First, discussion is often limited to Discipleship. Second, Kierkegaard has been identified as an individualist and acosmist who rejected the church, leading many to consider Bonhoeffer the ecumenist and ecclesiologist as selectively agreeing with Kierkegaard, but ultimately rejecting his overall stance. This thesis will argue that neither stereotype is true, and suggest (a), that Kierkegaard’s influence can be found throughout Bonhoeffer’s work, and (b) that although a more stereotypical perspective may be present in SC, by the end of his life Bonhoeffer had gained a far deeper understanding across the breadth of Kierkegaard’s work. The importance of this thesis is not simply to ‘plug the gap’ of scholarship in this area, but also to suggest the importance of analysing Kierkegaard and Bonhoeffer together. This will focus on three specific areas. First, alongside the influence of Kierkegaard on Bonhoeffer, it will argue for the importance of using Bonhoeffer as an interpretive tool for understanding Kierkegaard. This thesis will show how Bonhoeffer adopted and adapted Kierkegaard’s work to his own situation, forcing Kierkegaard to answer questions that were not present during his own life. In this way, we are led to compare Kierkegaard and Bonhoeffer as individuals, and not simply their static declarations. Secondly, against the tendency to consider Kierkegaard and Bonhoeffer’s final attacks on Christendom as unfortunate endings to otherwise profound careers, it will be suggested that these attacks stand as the fulfilment of their earlier thought. It will be argued that despite their different contexts, both Kierkegaard and Bonhoeffer were led to the same conclusions concerning Christendom. Thirdly, given Kierkegaard’s submission to indirect communication and his somewhat 'prophetic' proclamations concerning one who will come after him and reform, this thesis will ask whether Bonhoeffer stands as something of a fulfilment to Kierkegaard’s thought in the guise of a Kierkegaardian ‘reformer’.

L'opera presenta una nuova edizione critica del testo greco degli "Estratti da Teodoto" di Clemente Alessandrino oltre alla prima traduzione italiana completa. Alcuni capitoli introduttivi e un esteso commento permettono di apprezzare la ricchezza di contenuti di questa fonte di inizio III sec. per lo studio dello gnosticismo, letteratura cristiana antica, patristica e storia del dogma. Gli "Estratti da Teodoto" non sono una raccolta di frammenti originali copiati da fonti gnostiche principalmente valentiniane, come si crede abitualmente. Ad un'analisi approfondita essi appaiono come una collezione di tredici frammenti tratti dalle "Ipotiposi", un'opera perduta di Clemente. La natura e il contenuto di questi frammenti mostrano che la tradizionale suddivisione degli ETh in quattro sezioni (Sagnard) non è ricevibile. Deve pure essere abbandonato il tentativo di individuare precisamente le parti 'valentiniane' e 'clementine'. Clemente riporta raramente citazioni letterali tratte dalle sue fonti, mentre molto spesso presenta le dottrine 'eterodosse' in modo indiretto, proponendo delle sintesi ('epitomes'). Nella prima parte degli ETh Clemente presenta e discute soprattutto dottrine valentiniane, probabilmente 'orientali'. Tuttavia, a partire principalmente dal frammento 11 illustra il pensiero di Teodoto. Costui sembra abbia sviluppato e modificato dottrine del valentinianesimo 'occidentale', come dimostra il confronto con la 'Grande Notizia' di Ireneo.
The work presents a new critical edition of the greek text of "Excerpta ex Theodoto" of Clement of Alexandria together with the first complete Italian translation. Some introductory chapters and an extensive commentary allow you to appreciate the richness of the contents of this early third century source for the study of Gnosticism, ancient Christian literature, patristic and history of dogma. The ETh are not a collection of original fragments copied from Gnostic sources mainly valentinian, as believed to routinely. For an in-depth analysis they appear to be a compilation of thirteen fragments from "Hypotyposeis", lost work of Clement. The nature and extent of these fragments show that the traditional division of the ETh in four sections is unacceptable. It must also be abandoned the attempt to accurately identify 'valentinian' and 'clementinian' parts. Clement shows a few quotes verbatim from his sources. Very often shows 'heterodox' doctrines indirectly proposing summaries ('epitomes'). In the first part of the collection Clement presents and discusses especially valentinian doctrines, probably 'eastern'. Instead, starting mainly from the fragment 11, he presents the Theodotus thought. He seems develope and modify doctrines of 'western' valentinianism, as demonstrated by the comparison with the 'Great Notice' of Irenaeus.

This thesis seeks to interpret Christology from the perspective of tribal people in Mizoram, northeast India, with an objective to help them and their churches to understand Jesus Christ in a way meaningful to them. In this study, historical and socio-theological analysis is used to show that Christology and culture are always related, and that different Christologies have been developed in different cultural contexts. This analysis in turn helps identify the issues that must be addressed in the construction of a contextual Christology for Mizoram context. In this study, Mizo culture and experience are taken into account as essential theological source. The first chapter discusses the need for a contextual Christology and examines the basic issues and methodological approaches surrounding the construction of contextual Christology. In the second chapter, the context of tribal people in Mizoram is analysed. Among the major issues that must be addressed in Christological construction, the thesis identifies the growing disparity between rich and poor within the state and the socio-economic alienation of Mizos from mainland India. The third chapter surveys the Christological tradition in Mizoram from its beginning to the present. It finds that the Christological heritage in Mizoram is largely irrelevant to Mizo people because of its uncritical application of Western theology to this very different historical and cultural context. The idea of Christ introduced into Mizoram is basically individualistic, otherworldly and dualistic. Neither missionaries nor native church leaders have taken the local culture seriously into account in doing Christology. The fourth chapter attempts to recover some major liberating cultural traditions of the Mizos as sources for Christology, including their concepts of pasaltha, humanity, land, God and spiritual beings, and life after death. The study reveals that, despite the Western overlay, there is a significant continuity and influence of traditional culture in Mizo Christianity. On the basis of these findings, the fifth chapter seeks to reinterpret the significance of Jesus Christ in the Mizoram context, using a Mizo conceptual framework. It argues that the idea of the pasaltha incorporates much of the New Testament portrait of the person and work of Christ, Jesus' self-giving life and ministry, incarnation, suffering and death on the cross, can all be seen as manifesting the principle of tlawmngaihna, which is an essential characteristic of the pasaltha. Jesus' resurrection and exaltation can be seen as God's response to Jesus' person and work precisely as pasaltha-tlawmngai. Similarly, the kingdom of God, which defined and summed up Jesus' message and mission, can be perceived in the Mizoram context as exhibiting the qualities of a communitarian society.

This study tests the legitimacy of Charles Nyamiti's integration of the traditional Christian doctrines with the African (Bantu) thought-patterns in the construction of an African Christian theology. This study centres on Nyamiti's christology and ecclesiology It in African Christian theology which is constructed on the basis of perceived parallelism which exists between the role and authority of the traditional African (Bantu) ancestors and that of the person of Christ and his role in the Church. The traditional Christian doctrine (classical dogmatics) is the foundational framework of any theology. The traditional Christian doctrine teaches that God was incarnate in the person of Christ. Thus, the traditional Christian doctrine depicts Christ as both human and divine and the two natures are united together and are inseparable. Those who believe and have faith in Christ and his teachings are united together with him. Against this background, the study discusses the Bantu existential world-view which includes the role of ancestors in the community. Here, the concept of interrelatedness of hierarchy of dynamistic powers in the society are also discussed. Nyamiti tries to . bring these two world-views together and suggests that they are compatible. The study ends by offering a theological evaluation and reflection on Nyamiti's construct. The study has argued that Nyamiti picks up some of the elements found in the nature and function of Christ according to the explanation given in the traditional Christian doctrine and then parallels them to that of the role of the traditional Bantu ancestors to formulate his christology and ecclesiology. The study has concluded that although Nyamiti's theological construct aims at illuminating the Christian faith among the peoples of Africa who count on the authority of the traditional ancestors, it founders in a flood of methodological problems which detract from the conclusivity of his construct.
Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.

Pentecostalism, which developed its essential character during the classical period of 1901-1916, has many significant contributions to make to modern theology. Often viewed as a type of fundamentalism, it is actually a theological tradition in its own right that deserves consideration along with the other two major streams of protestantism, conservative evangelicalism and more liberal ecumenical-mainline thought. Although it emphasizes the experience of the Holy Spirit, pentecostalism is highly Christocentric as is evidenced by its foundational symbol of faith, the fourfold gospel of Jesus as savior, healer, baptizer, and coming king. This work examines how the pentecostal fourfold gospel, as a functional, from below Spirit Christology, anticipates and intersects with trends in twentieth century ecumenical theological thought. The result of the study is the articulation of a fuller, more holistic understanding of the work of Christ in salvation in the world today.
Systematic Theology & Theological Ethics
M. Th. (Systematic Theology)

In transmitting the Gospel, Western missionaries passed on their portrayal of Christ as a European. Conversion to Christianity was aimed more at promoting Western cultural, moral and spiritual issues. Western culture has thus been an obstacle or hindrance to effective cross-cultural communication of the Christian message. Batswana believers are challenged to peel the Western cultural layers off Christianity, in order to reclaim Christ. Batswana Christians will have to dress Christianity in the Tswana cultural heritage if it is to be of any lasting significance to them. Christian spirituality is centred on Jesus Christ, in the worldview of all Christians. Jesus joins faith and culture together. If Christianity is truly universal, then every culture should surrender to Jesus Christ and not to any other culture. Jesus’ question “who do you say that I am?” (Mk 8: 29), challenges Batswana Christians to write their own fifth Gospel.
Christian Spirituality Church History & Missiology
Thesis (M. Th. (Christian Spirituality))

Includes bibliographical references (leaves 231-239)
Chapter one begins by introducing and orientating the reader to the study and the purpose of the study, namely the revelation of God. It also opens up what is central to the study by a way of a problem statement concerning this revelation of God, the black church and the human condition. The aims of the study and the research methodology are set out. The chapter ends with a hypothesis concerning the future doctrine of revelation and the prospects of this revelation in the lives of black people. Chapter two entails discussion on God and the church, as it pertains to revelation, starting with a historical account of Christian theology on the subject of revelation. The subject of revelation is engaged on an existential level, particularly the main areas of Christian theology, namely; special and general revelation. This is a section that puts both concepts within black experience, to see the viability for a black ecclesiology and black theology. Chapter two moves on to contend that for black church, there is a serious theological insurgent that is necessary and it is part and parcel of God’s revelation to blacks and the oppressed. This outlook places a section of critical reasoning in South African context and society concerning God’s revelation. Chapter three engages a philosophical meditation, ascribing meditation as a state of self-reflection for the black church and black theology. This meditation is cognisant of black experience and is self-diagnosis concern God and humanity, particularly the dehumanising, (how it must affirm essence and substance). The meditation of the black church engages the concept of absurdity as Camus (1995) (also see Melancon 1983) has posited the absurd as a malaise in the world and silence of the word to that malaise. The absurd is also linked to theodicy, however, the black experience and the encounter with God transcends absurdity and theodicy. As part of the transcending aspect of the black experience, the research considers Western atheism, Christianity and death of God, whose burial is in the mind, souls and bodies of blacks. The chapter then moves on to discuss the black church as a receptor of God’s revelation, the new image of the crucified and the new metaphysics guaranteeing the upliftment of blacks. Chapter four focuses on the black invisibility and the hiddenness of God, it is seeing invisibility and hiddenness as linked together. The chapter also focuses on the need for black visibility rooted in the ontological and physiological expression and experience of being human; Imago Dei. The chapter links black visibility with the concept of whiteness, being a dehumanising political identity imposed on the people of colour. The chapter then translates into the context of visibility, invisibility and God’s revelation within the economic South African context. The final analysis of the chapter is a confession of God’s revelation rooted in God’s visibility and running parallel to that of black visibility. Chapter five proposes that the black experience and the use of the Bible Sola Sriptura, as it reveals the black church as part of church history. As such, it takes the early church’s reading of the New Testament and understanding of Christology through kenosis; the emptying of God to be human and using that paradigm to link Christ’s human experience and the experience of the dehumanising and humanising that of blacks. The chapter concludes with a Christology and black Messiah, who links the secular and divine, general and special revelation. Chapter six concerns the findings of the study, recommendations and conclusion.
Philosophy, Practical and Systematic Theology
D. Th. (Systematic Theology)

Text in German with summaries in German and English
Die Kreuzestheologie erlebt seit Beginn des 20. Jahrhunderts eine anhaltende Renaissance. Die vorgelegten Beiträge gehen zwar von gemeinsamen Wurzeln aus, verzweigen sich jedoch in vielfältige, teilweise disparate Entwürfe. Deshalb ist neu zu fragen, was Kreuzestheologie ist. Die Antwort wird in sieben Schriften des Corpus Paulinum gesucht, welche auf ihren kreuzestheologischen Gehalt befragt werden. Dabei zeigt sich trotz unterschiedlich häufiger Verwendung der kreuzestheologischen Begriffe durchwegs die entscheidende Bedeutung des Kreuzes Jesu in den theologischen Grundlinien. Kreuzesaussagen erscheinen immer im Zusammenhang mit den zentralen Thesen der paulinischen Briefe. Der exegetische Befund führt zum Schluss, dass bei der paulinischen Kreuzestheologie von einem theologischen Ansatz zu sprechen ist, der zurecht umfassenden und kritischen Anspruch auf christliche Theologie und kirchliche Praxis erhebt.
The “theology of the cross” has seen a remarkable come-back since the beginning of 20th century. While the various contributions share similar roots, they differ widely in their approaches and constructions. Therefore, the simple question regarding the nature of a theology of the cross has to be raised again. This study seeks answers in seven writings of the Corpus Paulinum, which will be examined for their use of references to Jesus’ death on the cross. Although these letters differ significantly in their use of crossrelated terminology, they consistently testify to the crucial significance of the cross of Jesus in their theological paradigm. Statements about the cross are always an essential ingredient in the argumentation of these letters. The exegetical survey leads to the conclusion that Pauline theology of the cross is an all-encompassing and critical approach and principle for Christian theology and ecclesial practice.
New Testament
M. Th. (New Testament)