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Sanders, Matthew Lee. "Subordinate but equal : the intra-Trinitarian subordination of the Son to the Father in the theologies of P. T. Forsyth and Jürgen Moltmann." Thesis, University of St Andrews, 2010. http://hdl.handle.net/10023/1440.
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In the New Testament and in the early church fathers’ writings, the Son is understood to be ontologically equal to the Father and subordinate to him. Whether understood as ingenerate-generate, sender-sent, commanded-obedient, subordination shows the distinction between the Father and Son. As seen in church history, minimizing these distinctions can lead to modalism and pressing them too far leads to Arianism. In the Bible, obedience or subordination does not mean ontologically inferior. Rather, obedience results from faith and love. Although some fathers connected obedience to Christ’s humanity, they were doing so while rejecting the Arian argument that the Son’s obedience meant he was ontologically inferior. They affirmed the voluntary obedience of the Son as an expression of his love for the Father and rejected any sense of coercion or determinism. The doctrine of the eternal generation of the Son from the Father’s ousia held together the equality and subordination of the Son to the Father. Beginning with Christ’s atoning work rather than metaphysics, P. T. Forsyth and Jürgen Moltmann believe that the Son’s obedience is crucial for the atonement to be the free act of grace of the Sovereign God. Because of this, the Son’s obedience must be divine, and thus eternal. Otherwise, the obedience would be from Christ’s humanity, and humanity would contribute in inappropriate ways to the atonement. They also believe that subordination, obedience, humility, and servanthood complete the understanding of divine love. The unity provided by the same divine love is expressed according to the particularity of the Person. In the Trinitarian relationship, the Son’s eternal obedience is his free response to the Father. Here subordination is not oppression, but perfect love freely given to the perfect Lover. This fuller conception of divine love that a proper emphasis on obedience affords has great potential to help Trinitarain theology contribute to the elimination of oppression and the improvement of human relationships and to do so in a manner consistent with the biblical witness.
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Duby, Steven J. "Divine simplicity : a dogmatic account." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/5935.
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This thesis offers a constructive account of the doctrine of divine simplicity in Christian theology. In its methodology, the thesis aims to present this divine perfection as an implicate of the scriptural portrayal of God, to draw upon the insights and conceptual resources of Thomas Aquinas and various Reformed orthodox theologians, and to respond to some objections to divine simplicity. The focus on exegetical elaboration of biblical teaching and the use of Thomas and the Reformed orthodox distinguish this work from a number of recent accounts of God in both systematic theology and analytic philosophy. The case for God's simplicity is made by examining God's singularity, aseity, immutability, infinity, and act of creation in Holy Scripture and then tracing the ways in which these descriptions of God imply that he is (negatively) not composed of parts. Rather, he is (positively) actus purus and really identical with his own essence, existence, and attributes, each of which is identical with the whole being of the triune God considered under some aspect. In light of the constructive work, this study then addresses the three most pressing objections to divine simplicity: (1) that it denigrates God's revelation of his many attributes in the economy; (2) that it eliminates God's freedom in creating the world and acting in history; and (3) that it does not cohere with the doctrine of the Trinity.
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Hastings, W. Ross. "'Giving honour to the Spirit' : a critical analysis and evaluation of the doctrine of pneumatological union in the Trinitarian theology of Jonathan Edwards in dialogue with Karl Barth." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/2707.
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The extent to which the 'honour' of the Spirit influenced the theology of Jonathan Edwards is a hitherto underdeveloped theme. Against a backdrop of Patristic thought and in dialogue with the theology of Karl Barth, evaluation is made of pneumatological union in Edwards' Trinitarian theology as this centres on the nature and inter-relatedness of the 'three unions' that characterize his theology: the union of the three Persons of the Trinity, the union of the saints with God, and the union of the divine and human natures of Christ. Edwards' seeks to honour the Spirit as the mutual love of the Father for the Son within his Augustinian, Lockean model of the immanent Trinity, and as 'Person' in the economy. The challenges of doing so within the limits of this psychological model of the Trinity are evaluated in dialogue with the Cappadocian Fathers and Barth. In a manner patterned after union in the Trinity, Edwards gave prominence to the concept of the pneumatological union of the saints with God in Christ, in fulfilment of the self-glorifying purpose of God in creation and redemption. Edwards' experiential theology of conversion, and his elevation of subjective sanctification by the Spirit over objective justification in Christ, for assurance, is contrasted with Barth's greater emphases on the Christological union of God with humanity and objective justification in Christ. Barth's more contemplative approach is contrasted with the overly introspective spirituality of Edwards. Edwards' view of the role of the Spirit in the hypostatic union of God with humanity in Christ, which is reflective of the other unions, is also evaluated in light of Patristic, Reformed-Puritan and Barthian thought on the nature of the humanity Christ assumed, and the doctrine of the vicarious humanity of Christ. A more emphatic incarnational emphasis may have saved Edwards' Spirit- honouring spirituality from an anthropocentricity which is ironical given that the glory of God is his ontic doxological concern.
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Yamamoto, Ken. "Dieu fait place à l'autre : Trinité et salut : lecture de Karl Barth et Wolfhart Pannenberg." Université Marc Bloch (Strasbourg) (1971-2008), 2007. http://www.theses.fr/2007STR20006.
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Wolfhart pannenberg reproche a karl barth sa methode de la theologie trinitaire qui postule un sujet divin anterieur a sa triple differenciation si bien que le fils et l’esprit sont «unilateralement» dependants du pere, et il se decide pour une autre methode qui souligne une dependance «reciproque» des trois personnes dans la revelation, afin d’affirmer leur unite eschatologique avec l’identite du dieu en soi et du dieu dans l’histoire. Revenant a la theologie de thomas d’aquin, notre etude formule deux modeles qui tiennent compte de la «reciprocite» et de l’«asymetrie» dans la relation divine. Les theologies pannenbergienne et barthienne sont analysees en tant qu’applications de ces modeles, cette derniere etant revisitee avec maurice merleau-ponty. Les implications des deux modeles sont ensuite examinees a l’exemple de la mort du christ qui «prend notre place sur la croix», la theologie barthienne etant encore developpee avec une idee de michel de certeau : «faire place a l’autre»Wolfhart pannenberg criticizes karl barth for his method of trinitarian theology, which sets up a divine subject prior to his triple differenciation, in such a way that the son and the spirit are ‘one-sidely’ dependent on the father, and he chooses another method, one that emphasizes a triple ‘reciprocal’ dependence disclosed in the revelation, and asserts god’s oneness eschatologically together with the identity of the economic and the immanent trinity. Going back to thomas aquinas, our study formulates two models which take into account both ‘reciprocity’ and ‘asymmetry’ for the divine relation. The trinitarian theologies of pannenberg and barth are analysed as applications of these models, whereas barth’s discussion is reconsidered with the help of maurice merleau-ponty. The results of both models are verified with respect to the christ who ‘takes our place on the cross’, barthian theology being then further developed with michel de certeau’s idea of ‘making place for the other’
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Boulnois, Marie-Odile. "Le paradoxe trinitaire chez Cyrille d'Alexandrie : herméneutique, analyses philosophiques et argumentation théologique." Paris, EPHE, 1993. http://www.theses.fr/1993EPHE0000.
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Reaidy, Joubran. "Trinité et création à partir de la pensée de Jürgen Moltmann." Strasbourg 2, 2004. http://www.theses.fr/2004STR20079.
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Ce travail se donne pour objectif de méditer la communion entre l’humanité et la création fondée sur la communion trinitaire vivante. La vie trinitaire est une passion relationnelle éternelle qui se vit communautairement et se donne en se révélant au cœur de la structure communautaire e l’Univers. Devant toute la violence que l’homme pratique contre la nature vivante et qui modifie le rapport entre lui et l’ensemble de la création, l’humanité est invitée aujourd’hui à vivre la réconciliation avec la création tout entière. Rien ne peut être vrai et effectif hors de la vérité comprise comme relation et communion. Et toute communion relationnelle ne devient effective que dans le « se donner soi-même » à l’autre. Vivre cette passion communautaire « avec », « dans » et « pour » la création tout entière qui vit en Dieu, c’est éprouver incessamment la vérité de la vie divine au cœur de notre souffrance et notre jouissanceThe goal of this work consists in meditating on the question of the communion between humanity and creation based on the living communion of Trinity. Life of Trinity is an eternal relational passion lived with a great solidarity with the community of creation. In front of ecological problems, humanity is invited today to live reconciliation with creation. Nothing can be true and effective out of the truth which is defined as relation and communion. The relational communion becomes effective only in giving oneself to other. To live this passion “with”, “in” and “for” creation is nothing other than living divine truth in the heart of our suffering and our pleasure
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Caron, Jimmy R. "The doctrine of the Trinity a paradigm for preaching doctrine in the 21st century /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Morales, Xavier. "La théologie trinitaire d'Athanase d'Alexandrie." Paris, EPHE, 2002. http://www.theses.fr/2002EPHE5045.
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Athanase d'Alexandrie (+373) n'est pas seulement le "défenseur de Nicée". Il est aussi le promoteur d'une description équilibrée et prudente du mystère trinitaire : "Une seule divinité dans une Trinité". En évitant de parler d'une ou de trois hypostases, aussi bien que d'une ou de trois substances, il se tient à distance des extrêmes : la théologie des trois hypostases, professée par la majorité des Orientaux, qui insiste unilatéralement sur la distinction réelle entre les personnes divines, au point de les subordonner les unes aux autres ; et une théologie de l'unique hypostase, qui risque de sombrer dans le sabellianisme en refusant au Verbe une subsistance propre. Cette théologie trinitaire s'élabore dans le sillage du débat sur la réception du symbole de Nicée (325), en particulier autour des années 359-362, lorsque Athanase défend la consubstantialité dans le Traité sur les synodes, et aborde la question pneumatologique dans les Lettres à SérapionAthanasius of Alexandria (+373) not only stands as the "Champion of Nicea", but also promoted a careful well-balanced description of the trinitarian mystery : "One godhead in a Trinity". As he speaks neither of one or of three hypostases, nor of one or three substances, he avoids both extreme positions : the three-hypostases theology, professed by a majority of Oriental bishops, insisting so much on a real distinction between the divine persons, as to subordinate them each to each ; and a one-hypostasis theology, which, by refusing a self-subsistence to the Word, nearly falls into sabellianism. This trinitarian theology develops itself during the debates on the reception of the Nicean formula (325), singularly around 359-362, when Athanasius defends consubstantiality in his Treatise on the synods, and deals for the first time with the pneumatological question, in the Letters to Serapion
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Lawson, Christopher William. "The development of the trinity doctrine of the first three centuries." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.
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Rhee, Jung Suck. "A history of the doctrine of eternal generation of the Son and its significance in the trinitarianism." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Banks, Adrianne. "Is Oneness Pentecostalism Modalism?" Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Stavrou, Michel, and Nicéphore Blemmydès. "La doctrine trinitaire de Nicéphore Blemmydès (1197-v. 1269) : histoire, édition critique, traduction et commentaire des textes théologiques." Paris 4, 2004. http://www.theses.fr/2004PA040165.
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Histoire, édition critique, traduction et commentaire des textes théologiques de NicéphoreBlemmydès (1197-v. 1269), moine philosophe de l'empire de Nicée; trois écrits étaient inédits. Les oeuvres les plus originales sont ses deux traités sur la procession du Saint Esprit que nous datons de1255-1256, où il défend l'expression de plusieurs Pèrtes grecs selon laquelle l'Esprit procède du Père par le Fils (Per Filium). Cette doctrine signifie, selon lui, que l'Esprit tient son existence du Père seul et "resplendit éternellement" par le Fils sur qui il repose. Voulant concilier le Per Filium à la fois avec la procession de l'Esprit à partir du Père seul (Photius) et l'intuition initiale du Filioque qui est de valoriser la relation éternelle entre le Fils et l'Esprit, Blemmydès a proposé une issue à la querelle dogmatique ancienne entre le monopatrisme grec et le filioquisme latin. Son désir sincère de l'union religieuse entre Grecs et Latins explique queles unionistes byzantins se soient réclamés de lui au temps du concile de Lyon II (1274); pourtant sa pneumatologie inspira celle qui, officiellement adoptée par l'Eglise byzantine en 1285, fut formulée par le patriarche anti-unioniste Grégoire de Chypre, précurseur de la théologie de Grégoire de PalamasHistory, critical edition, translation and commentary of the theological writings of Nicephorus Blemmydes (1197-c. 1269), monk philosopher of the Nicean Empire ; three writings were unpublished. The most original works are his two treatises on the procession of the Holy Spirit, which we date in 1255-1256, in which he supports the terms of several Greek Fathers, according to which the Spirit proceeds from the Father through the Son (Per Filium). This doctrine means, according to him, that the Spirit owes his existence from the Father alone and "shines eternally" through the Son upon whom the rests. In his desire to reconcile the Per Filium with both the procession of the Spirit from the Father alone (Photius) and the initial intuition of the Filioque which is to promote the eternal relationship between the Son and the Spirit, Blemmydes offered a solution to the ancient dogmatic quarrel between Greek monopatrism and latin filioquism. His sincere desire for religious union between Greeks and latins explains why the Byzantine unionists claimed to follow his teaching at the time of the Lyons II Council (1274) ; nevertheless his pneumatology inspired that which was officially adopted by the Byzantine Church in 1285, formulated by the anti-unionist patriarch Gregory of Cyprus, a precursor of the theology of Gregory Palamas
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Baird, Allen Robert. "The 'psychological analogy' of the doctrine of the Trinity : a comparative study." Thesis, Queen's University Belfast, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.343064.
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Dowling, Maurice James. "Marcellus of Ancyra : problems of Christology and the doctrine of the Trinity." Thesis, Queen's University Belfast, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.254168.
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Leslie, Benjamin C. "Trinitarian hermeneutics : the hermeneutical significance of Karl Barth's doctrine of the Trinity /." New York ; Berne : P. Lang, 1991. http://catalogue.bnf.fr/ark:/12148/cb35599889r.
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Mnguni-Motsoko, Nomsa Patricia. "A critical reflection on the doctrine of the Trinity in Jürgen Moltmann’s The Crucified God with relation to human suffering and pain." Diss., University of Pretoria, 2018. http://hdl.handle.net/2263/64233.
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In his book The Crucified God; Jürgen Moltmann argues that the Church’s identity and relevance are intimately tied to what Christian theology has to say about God’s response in Christ – in referring to the meaning of the suffering and crucified Christ for the suffering of humankind and the created order. However the problem of human suffering cannot be approached without becoming aware of how God, in his revelation, becomes involved in a Trinitarian way. The intention is to search for answers to the problem in Jürgen Moltmann’s understanding of the Holy Trinity in its relation to human suffering. The crucified God, in Christ and Christ in God, meets us in our moments and situations of despair and God-forsakenness. When we cry out – Where is God? – and whilst crying out to the unreachable God in our lack of capacity, He reaches down in Trinitarian involvement in our world and in our history. The Trinitarian God reaches down to us in his gracious love, and plants His cross alongside our crosses of pain and destruction. God does that in His unexplainable kindness in our world order of the globalization of extreme evil and total exploitation of everything in God’s created world. The Triune God makes our suffering His suffering, and in His unending love He becomes the crucified God – for us victims and perpetrators.Dissertation (MA)--University of Pretoria, 2018.
Dogmatics and Christian Ethics
MA
Unrestricted
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Iribarren, Isabel. "The Trinitarian controversy between Durandus of St Pourcain and the Dominican Order in the early fourteenth century : the limits of theological dissent." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365635.
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Brownsberger, William L. "An exposition and evaluation of the doctrine of the unity and infinity of God according to Wolfhart Pannenberg." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Walters, Albert Sundararaj. "Contemporary presentations of the Trinity in an Islamic context : a Malaysian case study." Thesis, University of Birmingham, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.368798.
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Sexton, Jason S. "The role of the doctrine of the Trinity in the theology of Stanley J. Grenz." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3025.
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This thesis provides an examination into the primary features in the theology of one of the turn of the century's leading evangelical theologians, Stanley J. Grenz. It begins by establishing the controversial nature of Grenz's project within evangelical theology, and how his aims were misread by a number of evangelical scholars. It then argues that the primary feature in his writings was the doctrine of the Trinity, giving shape to his methodology, theology, and ethical engagement. Accordingly, this thesis identifies the most significant features he adopted and adapted from Wolfhart Pannenberg, whose influence on Grenz is readily seen. These features include not only how Grenz derived particular methodological aspects from Pannenberg (chap. 2), but also those related to the shape of his trinitarian theology itself (chap. 3). Next, while realizing that Grenz's new-found emphasis on a trinitarian project was not placed on a tabula rasa, a wider account of his trinitarian background is considered (chap. 4), as is the particular developmental shape of his doctrine of the Trinity itself (chap. 5). Following this, an examination is made into how Grenz accessed this doctrine of the Trinity, through the imago Dei concept, informed by a theological hermeneutic, theological exegesis, and weaved through the traditional systematic loci (chap. 6). Finally, the shape of his trinitarian ethical work is considered in light of the overall coherence of his body of writings, both in its early form as a Christian ethic as well as in the test-cases that were part of his engagement (chap. 7). This is followed by a summary of the reception of Grenz's project, which is deemed consistent with his aims of being both a distinctly evangelical and trinitarian theologian.
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Bush, Daniel Jay. "The renaissance of the doctrine of the Trinity in late twentieth-century British theology divine immutability/impassibility and the light of "triune theism" /." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.
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Norgate, Jonathan. "The doctrine of the Trinity and the Gospel of Salvation in the theology of Isaac Dorner." Thesis, University of Aberdeen, 2007. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU234679.
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The thesis is concerned with the relationship between the doctrine of God and the doctrines pertaining to salvation in the theology of Isaac Dorner (1808-1884) with particular reference to his System ojChristian Faith. The thesis seeks to depict the way in which Dorner both exposits and uses his doctrine of God to serve the purposes of demonstrating the certainty of the Christian faith, the necessity of the incarnation of Jesus Christ, and the coherence of the doctrine of substitutionary atonement. We argue that his acco/Illt of God is marked by a consistent, though not unproblematic, interest in demonstrating the certitude of the Christian idea of God as the objective content of basic Christian faith. His account of the economic relation between God and world is analysed in terms of its capacity to depict the possibility of divine immanence within the world without detriment to the world's distinction or prejudicing God's Self-sufficiency. We argue that the world's freedom, though not absolute, .is nevertheless authentic and preserved by its dependent state. In this arrangement we see Dorner's account of God's aseity as decisive. We trace the progress of his theological account from its foundational propositions concerning the objective content of the Christian belief in the Holy Trinity, considered both in its immanent and economic forms. This leads to an analysis of his doctrines of the human creature and its teleological relation to the idea of the necessary God-man. The second part of the thesis includes analyses of those doctrines which pertain to the salvific significance of the realised Godman, Jesus Christ. We investigate Dorner's treatments of the doctrines of Sin, Christology, and Atonement. Keywords Isaac A. Dorner; System ojChristian Faith; Fundamental Doctrine; Specific Doctrine; faith; Trinity; Gospel; atonement; sin; God-man; theanthropos; economic Trinity; Absolute Personality; Mediating theology; aseity; Christology; salvation; substitution; immutability; justification; sanctification; Jesus Christ.
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Exaltacion, Chrysostom B. "Encountering God through friendship: Re-presenting the doctrine of the Holy Triune God through the mystical theology of Egide van Broeckhoven, S.J." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:106919.
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Thesis advisor: Andre BrouilletteThesis advisor: Brian P. Dunkle
Thesis (STL) — Boston College, 2016
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Poirel, Dominique, and Hugues de Saint-Victor. "Le De tribus diebus de Hugues de Saint-Victor." Paris 4, 1999. http://www.theses.fr/1998PA040187.
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Le De tribus diebus de Hugues de Saint-Victor (vers 1141) traite de la contemplation de dieu à travers les créatures. L’Edition critique s'appuie sur 109 des 126 manuscrits repérés, dont les 49 plus anciens sont décrits et collationnés en entier. Il est transmis en trois recensions, dont deux hugoniennes. La seconde recension hugonienne est éditée, traduite et annotée. Les témoins du De tribus diebus le rangent dans des collections plus ou moins stables, notamment l' « édition de Gilduiné ». L’abbé de Saint-Victor a fait copier les œuvres complètes de Hugues peu après sa mort sur deux jeux de cahiers non reliés qui ont successivement servi d'exemplaria officiels, selon une pratique annonçant la pecia. Le contenu du second jeu est reconstitué en détail. Par-là se trouvent précisée la liste des œuvres authentiques de Hugues et éclaircis quelques points littéraires. Une fois reconsidérés la date, le plan et l'abondante postérité du De tribus diebus, la « méthode » hugonienne est examinée, d'abord en la comparant à celle d'Abélard, puis en se concentrant sur un procédé favori de Hugues, la diuisio, rarissime avant le Victorin, mais qui se répand à partir de ses écrits. Un début reconnaissable (tria sunt. . . ) introduit l'analyse d'une notion d'abord « divisée » en notions subalternes, souvent trois, puis rapprochée d'autres triades ou séries comparables par des « convenances ». Issu de techniques exégétiques, ce procédé est élevé par Hugues au rang d'exercice spirituel et intellectuel. Par la méditation et la mémoire, il conduit à l'unification du savoir et de toute la personne. Son application à la triade potentia, sapientia, benignitas du De tribus diebus devait donner lieu à un débat trinitaire engageant Abélard. Une fois la paternité de la triade restituée à Hugues, les divergences entre les deux auteurs à son sujet sont relues à la lumière d'une différence entre leurs méthodes.
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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. BrownPierre 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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Kwon, Hyuksang. "Lifting up to Himself : John Calvin's doctrine of the Trinity and its implications for the Lord's Supper and worship." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11397/.
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This study probes the eucharistic implications of the doctrine of the Trinity in the theology of John Calvin (1509-1564). Calvin scholarship has established that the doctrine of the Trinity is the key paradigm of divine-human relationship in Calvin’s theology. Drawing upon this, this study explores how the doctrine affects Calvin’s concept of divine-human interplay in worship and the Lord’s Supper, and how it has liturgical implications for both disciplines. After a reflection on the connection between the doctrine of the Trinity and worship and the sacraments in Calvin’s thought, this thesis shows that the doctrine of the Trinity is an underpinning paradigm for Calvin’s distinctive understanding of the Lord’s Supper as a heavenly communion, a concept by which a personal, experiential, and dynamic, nature of eucharistic communion is highlighted. It also provides surveys of the meaning of the eucharistic heaven, and of the actual mode of the heavenly communion in the ministry of the church, along with a consideration of how this Trinitarian doctrine of the Lord’s Supper distinguishes Calvin’s liturgical thought and practice from those of other reformers. From these surveys it is concluded that the doctrine of the Trinity is the essence of Calvin’s theology and practice of the eucharist.
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Gaston, Thomas Edmund. "Why three? : an exploration of the origins of the doctrine of the Trinity with reference to Platonism and Gnosticism." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:962e735e-6c6a-437a-a57b-8a00160f9bd7.
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In this thesis I explore the emergence of the Christian triad with reference to two contemporary movements: Middle Platonism and Gnosticism. The earliest Christian writer to enumerate the three constituents of what would become the Christian Trinity is Justin. In addition to his three extant works, Justin’s triadology can be diagnosed from those he directly influenced – Tatian and Athenagoras – who I have (somewhat artificially) grouped under the heading the “school of Justin”. The ontological triad adopted by these Christian thinkers is compared with the triads of Middle Platonism and Gnosticism, both in terms of their structure and in terms of the function and ontological status of the individual constituents of these triads. In this thesis I propose that a liturgical triad of primitive Christianity, the trine baptismal formula, was conflated by the “school of Justin” with the ontological triad of Middle Platonism, resulting in three referents of the baptismal formula being embued with new functions and ontological status. Whilst emerging as a hierarchical triad, the logic of Platonic ontology when combined with Christian tradition required the sharp distinction between God, as Being, and all other things resulting in a Christian triad that was also a unity. This new triad became fixed as a central tenet of Christianity. I find no plausible connection between any known Gnostic triad and the triad of the “school of Justin”. There is some interaction between Gnostic and Platonic thought during this period. It is possible that the Triple-Powered One pre-empted the Being-Mind-Life triad of Neoplatonism.
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Black, A. B. S. "The Trinity and the contemporary doctrine of God: Towards a new model for understanding the nature of the Christian God." Thesis, University of Oxford, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.383629.
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Henry, James Daryn. "The Freedom of God: A Study in the Pneumatology of Robert Jenson." Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:107101.
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Thesis advisor: Roberto GoizuetaThis dissertation presents a study in the Christian systematic theology of Robert W. Jenson on the doctrine of the Holy Spirit. In doing so, this work seeks to contribute descriptively to Jenson scholarship in the theological academy, to understanding, clarifying and interpreting his role in the contemporary theological scene, while, as itself operating in the discipline of systematic theology, this work also seeks to constructively augment our understanding of the experience of the Holy Spirit in the Church, reckoning with the significance of this theological locus for a number of prominent movements in the current thought and practice of world Christianity. Part I and Part II of this work engage in an exegesis of the content of Jenson’s pneumatology. Here I advance the interpretation that Jenson’s pneumatology can be meaningfully and beneficially coalesced under—without being merely reduced to—the theme of “freedom” or “liberation.” This integrating motif becomes evident as Jenson’s pneumatology is unfolded across a number of other traditional doctrinal loci and interweaved with a number of other ecumenical concerns, examining both the “work” of the Spirit in the world (first part) and the divine “person” of the Spirit (second part). Part III, then, ventures a constructive evaluation and reception of Jenson’s distinctive pneumatological proposals by way of dialectical encounter with three horizons: those of (1) early Christian pneumatology, (2) twentieth century trinitarian theology and (3) liberation theological discourse and praxis. Through this dialectical engagement, I interrogate a number of aspects of Jenson’s divine ontology and theological infrastructure, insofar as they relate to the uniqueness of his pneumatological proposals. With a re-calibration of some of those theological judgments, I argue that certain insights of Jenson’s notion of the Spirit as eternal, personal Freedom in God, as the Unsurpassed One and as the movement of divine self-constitution from the End of Divine Life merit retrieval. This characterization of the person of the Spirit as one of “freedom” or “liberation,” for the believer, for creation, and for God, forges a pneumatological reconstruction of divine transcendence, similarly to what classical theology had done for the persons of the Father and the Son. Such an achievement, I suggest, offers one viable interpretation of the unique role of the Spirit that mediates between traditional-classical trinitarian ontology and the lived experience of the Spirit currently being exhibited, perceived and theorized in various aspects of global theology and leading areas of theological research
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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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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Sferlea, Gheroghe Ovidiu. "Aoristos. Le thème de l'infini chez Grégoire de Nysse." Paris, EPHE, 2010. http://www.theses.fr/2010EPHE5023.
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La thèse propose une analyse globale du thème de l'infini chez Grégoire de Nysse. Elle est repartie en cinq chapitres correspondant aux registres dans lequels Grégoire fait usage de la notion d'infini: anthropologique, trinitaire, christologique, épistémologique et spirituel. Le premier chapitre montre que ce thème est indépendant de la polémique de Grégoire avec Eunome. Dans le deuxième chapitre, on étudie l'importance de la notion d'infinité divine pour le débat trinitaire. Le troisième chapitre est consacré à l'analyse de l'usage de cette notion dans la réflexion christologique. Le quatrième chapitre tente d'étudier les conséquences que l'attribut de l'infinité a pour la connaissace conceptuelle de Dieu. Le dernier chapitre concerne la doctrine spirituelle de Grégoire. On conclut que c'est dans ce régistre, bien plus que dans les autres, que le thème de l'infini façonne profondement la pensée de GrégoireThe thesis provides a comprehesive analysis of the theme of infinity in Gregory of Nyssa. It is distributed in five sections corresponding to the registre in which Gregory uses the concept of infinity: anthropological, Trinitarian, Christological, epistemological and spiritual. The first chapter shows that this theme is not dependent on Gregory polemic against Eunomius. In the second chapter, I study the importance of the concept de infinity for the Trinitarian debate with Eunomius and the Macedonians. The third chapter is devoted to analysing the use of this concept in Gregory's Christological reflexion. The fourth chapter examines the consequences that the attribute of infinity has for the conceptual knowledge of God. The final chapter concerns Gregory's spiritual doctrine. I conclude that it is in this registry, much more that in the others, that the theme of the infinite shapes profoundly the thinking of Gregory
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Andrade, Levy Daniel de. "L'abus de l'ordre juridique arbitral : contributions de la doctrine de l'abus de droit à l'arbitrage international." Thesis, Paris 2, 2013. http://www.theses.fr/2013PA020007.
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L’essor théorique de l’arbitrage international observé dans les dernières décennies n’a pas toujours été accompagné par le développement d’instruments d’application de ses représentations conceptuelles. L’idée d’un ordre juridique arbitral détaché des ordres étatiques est défendue dans un souci de systématisation théorique du problème plutôt que de résolution pratique du litige entre les parties. En même temps, la justice choisit de s’intéresser plutôt à la solution de l’ordre qu’à celle de l’équité. Nous proposons alors d’examiner les principales distorsions résultant de l’intervention étatique dans l’arbitrage international à partir de cette perspective, soit-elles relatives à la convention (comme les mesures provisoires et référés étatiques ou les contestations de la clause compromissoire), soit-elles relatives à la sentence, spécialement autour de l’exequatur des sentences annulées. Nous présentons la litispendance, les anti-suit injunctions, la res judicata et les tentatives de dialogue entre les différents fors comme des instruments aptes au contrôle de ses déviances, lesquels sont encore trop limités par un raisonnement d’application généralisant, déductif et amoral, fondé sur la méthode du droit international privé, qui n’a plus sa place dans l’arbitrage international. Face à ces distorsions, nous proposons alors la doctrine de l’abus de droit pour permettre un retour vers l’intérêt des parties dans l’arbitrage international. Sans négliger l’importance du « droit », correspondant aux représentations théoriques de l’arbitrage international, cette notion peut néanmoins en saisir les « abus ». La doctrine de l’abus apporte alors une conception matérielle, flexible et finaliste aux mécanismes de contrôle de l’arbitrage international. On ne parlera alors plus de distorsions de l’ordre juridique arbitral, mais d’abus de l’ordre juridique arbitralThe academic success of international arbitration in the last decades has not always been followed by the consequent development of concrete instrument for its practical applications. The concept of an arbitral legal order detached from national legal systems is defended by doctrine not so much as an useful instrument for practical case resolution, but firstly as a problem of raising a logic and coherent legal scheme. We propose to analyze the main distortions caused by the conflict between this theoretical perspective of an autonomous legal order and the practical matters involved in the pragmatic courts intervention in international arbitration, either relating to the arbitral convention (provisional measures, violation of the arbitration clause) or to the arbitral award, specifically regarding the problem of recognizing annulled awards. We present lis pendens, anti-suit injunctions, res judicata and the efforts of dialogue between jurisdictions judging the sentence regularity as the main instruments contributing to a dialogue, and thus, as instruments to control its possible distortions. However, those mechanisms are deployed through a reasoning that is still too generic, amoral and based in principles of private international law, in a state-centered perspective that cannot serve the international arbitration scheme today. From this finding, we suggest the abuse of rights doctrine as a group of different objectives and subjective standards allowing implementing those mechanisms to control international arbitration in a much more appropriate way, considering its autonomous and material characteristics, embodied in the doctrinal pursuit of an arbitral legal order. This doctrine brings a more flexible, material and finalistic perspective to the international arbitration instruments, approaching the parties interests and leaving a purely conflictual method which is not anymore appropriate in this field. There will be not anymore only distortions of an arbitral legal order, but abuses of that same arbitral legal order
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陸紅堅. "卡爾・巴特神學中三一進路的立約恩典觀 = Trinitarian understanding of grace as covenant in the theology of Karl Barth." HKBU Institutional Repository, 2010. http://repository.hkbu.edu.hk/etd_ra/1143.
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Thomforde, James Henry. "Defending happiness : Jonathan Edwards's enduring pursuit of a reformed teleology of happiness." Thesis, University of Edinburgh, 2018. http://hdl.handle.net/1842/31358.
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This thesis examines the doctrine of happiness within the Jonathan Edwards corpus and seeks to understand its function and significance as it relates to Edwards's broader theological project. A close examination of both the internal development and the Early Modern intellectual context of Edwards's thought reveals that spiritual happiness is of central importance to Edwards's 'end of creation' project. Scholars commonly assume that the burden of Edwards's teleological writings is a theocentric defense and promotion of the glory of God in the face of an increasingly anthropocentric Enlightenment. However, this study demonstrates that, notwithstanding Edwards's adherence to the Reformed tradition's high view of God's glory, the early and enduring concern of Edwards's teleological project is the proof and defense of spiritual happiness as ultimate telos from a Reformed perspective. Edwards's purpose to defend the teleological status of happiness is primarily exposed by the development of Edwards's teleology in his Miscellanies notebook and related theological treatises such as Discourse on the Trinity and End of Creation, especially as Edwards engages rival teleological visions that tend to subordinate happiness. While Edwards's teleological conviction regarding happiness is inspired by his own Puritan and Reformed heritage and his early profound religious experience, he subsequently pursues the proof and defense of his Reformed teleology of happiness in response to the increasing tendency of Reformed and non-Calvinist Enlightenment thinkers to subordinate the teleological status of happiness. During the Early Modern period, Reformed theologians frequently subordinate happiness relative to godliness, and especially the glory of God, and Enlightenment thinkers increasingly make practical virtue and usefulness toward the common good the ultimate telos of human existence at the expense of spiritual happiness, which intellectual trends Edwards engages for the sake of defending his Reformed teleology of happiness. The first stage of the development of Edwards's teleology of happiness is marked by his conversion and subsequent profound experiences of spiritual happiness, and by his efforts that follow during the early 1720s to prove happiness as ultimate telos, primarily on the basis of Edwards's doctrine of divine goodness. During the second stage of development, Edwards works to defend happiness as ultimate telos from a comprehensively biblical and Reformed perspective. Edwards spends the rest of his career developing his doctrines of God and the Trinity, the work of redemption, and the glory of God primarily for the sake of defending his Reformed teleology of happiness, which I suggest, significantly influences and shapes Edwards's theology.
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Nordling, Cherith Fee. "'The way things truly are' : the methodology and relational ontology of Elizabeth A. Johnson." Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13524.
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This thesis seeks to examine and critique the transcendental feminist methodology and Trinitarian theology of Elizabeth A. Johnson. We will focus on four central, recurring themes that emerge out of her corpus, paying particular attention to how she assimilates these in She Who Is. They are: Johnson's feminist methodology and epistemology, her transcendental anthropology and epistemology, her panentheistic, relational ontology and her feminist 'Trinitarian' God-talk. The thesis will consist of four chapters, which will focus on these four main themes, and a conclusion. Chapter one will look specifically at the Johnson's modern, Catholic reformist feminist methodology and epistemology, which prioritise both the category of experience and the ontological principle of relation. The chapter will conclude with a brief summary of a few feminists who have defined their theological positions in direct opposition to Barth's view of Trinitarian revelation and language, and compare them to Johnson. Chapter Two will deal specifically with Johnson's embrace of Karl Rahner's transcendental metaphysics and her attempt to integrate this anthropology and ontological epistemology with feminist anthropology and epistemology. We will also highlight the various 'dilemmas of difference' Johnson faces in her use of conflicting appeals to experience. Chapter Three will analyse and critique her panentheistic, relational ontology with specific attention paid to her re-schematization of traditional Trinitarian theology and Christology. Barth's theology is used in part to critique Johnson's assertions at this point. In Chapter Four, we analyse Johnson's 'analogical' and 'symbolic' approach to God-talk to determine whether it is safeguarded from univocity, as she intends. We also raise-the question of whether she is kept from the potential equivocity that threatens her agnostic approach. In conclusion, we will summarise our response to the naturally emerging questions of the thesis, assess Johnson's approach overall and raise whatever questions we believe still remain.
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Raffray, Matthieu. "« De Relativis » : La doctrine des relatifs jusqu’aux synthèses d’Albert le Grand et de Thomas d’Aquin." Thesis, Paris 4, 2015. http://www.theses.fr/2015PA040095.
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Le primat de la relation est une caractéristique fondamentale des philosophies contemporaines comme des évolutions récentes de la théologie : le but de cette étude est de retracer les développements de la notion de relation jusqu’aux grandes synthèses théologiques du 13è siècle, afin d’évaluer les fondements historiques et la légitimité conceptuelle des relationalismes contemporains. Après avoir étudié la naissance d’une ontologie des êtres relatifs chez Platon et Aristote, ainsi qu’à travers les ambiguïtés de leurs transmissions, nous montrons comment les théologiens de l’Antiquité ont exploité ces fondements philosophiques, autour des modèles de « l’attribution différenciée » chez Augustin et de « l’accidentalité différenciée » chez Boèce. Au 12è siècle, ces modèles antiques ont à leur tour donné lieu à un changement de paradigme, au sujet de la predicatio in divinis, de Gilbert de Poitiers jusqu’à Pierre Lombard. Nous centrons alors notre étude sur les synthèses sententiaires d’Albert le Grand et de Thomas d’Aquin, qui exploitent l’un et l’autre la notion comme l’élément clef d’une description unitaire et structurée de l’édifice théologique. Albert emploie une notion typiquement aristotélicienne de la relation comme instrument pour édifier une théologie cohérente et rationnelle ; Thomas développe ces intuitions albertiennes et met en œuvre une vue ordonnée du Monde dans ses rapports avec Dieu, dont la condition, contrairement à de nombreuses lectures thomistes, est la stricte accidentalité de l’être relatif. A l’issue de ce parcours historique, on aura donc mis en évidence la tentation platonisante qui constitue la source conceptuelle des relationalismes contemporainsThe primacy of relation is a fundamental characteristic of contemporary philosophies as well as recent evolutions of Christian theology: the goal of this study is to describe the first developments of the notion of relation up to the great theological synthesis of the 13th century, in order to evaluate the historical foundations and the conceptual validity of the contemporary “relationalisms”. After studying the birth of the ontology of relative beings by Plato and Aristotle, as well as through the ambiguities of their transmissions, we show how the theologians of Antiquity exploited those philosophical sources using two models: the “differentiated attribution” with Augustine, and the “differentiated accidentality” with Boethius. During the 12th century, those two antique models became in their turns the origin of a change of paradigm on the problem of predicatio in divinis, from Gilbert of Poitiers to Peter Lombard. We then center our study on the sentential synthesis of Albert the Great and Thomas Aquinas, who both exploited the notion of relation as a key-element of a united and well-structured description of their theological thought. Albert uses a typical Aristotelian notion of relation as a tool for building a coherent and rational theology; Thomas develops those albertian intuitions and organizes a well-ordered view of the World in its relations to God, whose condition, contrary to many thomistic interpretations, is a strictly accidental conception of the relative beings. At the end of this historical path, we will then have shown the Platonist temptation which constitutes the conceptual source of the contemporary “relationalisms”
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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, 2000ENGLISH 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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Smith, Stephanie. "Prolegomena to a theological theory of justice : a comparative study of Catholic and Protestant anthropological foundations for political-economic justice with special reference to Karol Wojtyla." Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13540.
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This work proposes that the foundation for justice in society begins with an understanding of personhood that begins with Christian theology. While ethical stances such as the United Nations Declaration of Human Rights are helpful in articulating the bounds of justice in society, such humanistic declarations and programs may reach an impasse if they do not incorporate the depth and complexity of human personhood revealed in Jesus Christ. I will make this argument by comparing the Christian anthropologies of two prominent advocates for social justice in the Catholic and Protestant traditions: Karol Wojytla/Pope John Paul II and Karl Barth. Parts One and Two of this thesis will examine the strong critique which both of these men offered within their own historical context toward systems which denied the vital connection between Christian theology and persons in society. These parts will outline the distinctly Christian anthropologies that each theologian proposed as a basis for social justice. The final part of this thesis will set these two anthropologies in critical interaction with one another in the key area of divergence: the ontology of human personhood and the methodological issues integral to it. While John Paul has raised critical issues which are central to social ethics and has articulated many of the complexities of human action, Karl Barth's Christological anthropology proposes an ontological construct of being which critically critiques human motivation and behaviour while also providing a social starting point for personal ethics.
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Lal, Aradhana. "Application of choice doctrine the lessons learnt from Trinity : a dissertation submitted to Auckland University of Technology in partial fulfilment of the requirements for the degree of Master of Business (MBus), 2008." Abstract Full dissertation, 2008.
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Badcock, Gary D. "The doctrine of the Holy Spirit in contemporary Trinitarian theology : a critical appraisal of the idea of the unity of the economic with the immanent Trinity, with special reference to recent Trinitarian pneumatology." Thesis, University of Edinburgh, 1991. http://hdl.handle.net/1842/26178.
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Both Pneumatology and the doctrine of the Trinity have been the subject of renewed interest in recent theology. This study relates these two themes through a critical examination of the doctrine of the Holy Spirit in contemporary Trinitarian theology.
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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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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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Baichwal, J. S. (Jennifer Suneeta). "Reinhold Niebuhr, sin and contextuality : a re-evaluation of the feminist critique." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23323.
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This thesis comprises a re-evaluation of the feminist theological critique, as given by Valerie Saiving, Judith Plaskow, Daphne Hampson and Susan Nelson Dunfee, of Reinhold Niebuhr's doctrine of sin. The re-evaluation proceeds from a contextual interpretation of Niebuhr's theology in general and a contextual reading of his doctrine of sin in particular. My argument is that Niebuhr is deliberately and consistently a contextual theologian. I locate his contextual methodology in the open-ended approach of Christian realism.The feminist critique is based on the assumption that Niebuhr universally defines the primary sin as pride. It is argued that pride is in fact a distinctly male characteristic, and, while quite plausibly the primary sin for men, is clearly not the primary sin for women. Niebuhr is guilty, that is, of confusing male reality with human reality in the doctrine. Saiving and Plaskow then develop a definition of women's sin which they correspond with Niebuhr's sin of sensuality. This type of sin, rather than being self-aggrandizing, is characterized by inordinate and destructive self-effacement. Their subsidiary argument is that Niebuhr erroneously treats sensuality, which should be equal but opposite to pride, as a secondary form of sin.
My argument in this thesis is that the critique rests on a mistaken assumption about the universality of Niebuhr's claim. His concerns were with the powerful. The contextual claim that pride is the primary form of sin in those who are empowered is being mistaken for a claim that pride is the primary sin for all people, regardless of gender or context. My subsidiary argument is that the correlation of women's sin with Niebuhr's understanding of sensuality is mistaken. What the feminists refer to as women's sin is in fact not sin at all for Niebuhr but evidence of injustice. (Abstract shortened by UMI.)
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Scott, Shawn A. "A study in transitions : Wesley's soteriology." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60096.
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The purpose of this thesis is to delineate the theological shifts that occurred in Wesley's post-Aldersgate soteriology. To realize this purpose, three distinct soteriological shifts in his thought will be examined. These shifts involve changes in how he understood the following: the conditions of redemption, the state of humanity and the scope of salvation. Through an examination of these shifts, three distinct phases (early, middle and late) were detected. In the early phase there appears to be a distinct Reformed bias; fallen human beings are totally depraved and can be redeemed only through explicit faith in Christ's atonement. In the two subsequent phases, an increasing emphasis is given to Arminian distinctives. Particular emphasis is given to the Arminian understanding of prevenient grace. In the middle phase, the Reformed and Arminian elements appear to co-exist within the same soteriological framework--reconciled through a tenuous and at times tortuous dialectic. This dialectic seems to crumble in the late phase. The Reformed elements are quietly dismissed; the Arminian elements dominate.
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Tallon, Luke Ben. "Our being is in becoming : the nature of human transformation in the theology of Karl Barth, Joseph Ratzinger, and John Zizioulas." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2572.
Full textAbstract:
This study offers an ecumenical exploration of human transformation through the examination of this topic in the thought of Karl Barth (1888-1968), a Swiss Reformed theologian; Joseph Ratzinger (b. 1927), a Roman Catholic theologian; and John Zizioulas (b. 1931), a Greek Orthodox theologian. Describing and understanding human transformation stands as a crucial task for theology because no one is simply born a Christian—in order to be a Christian one must become a Christian. The first chapter introduces this topic, the three theologians (highlighting their commonalities), and the three questions that guide the analysis of each theologian and the thesis as a whole: What is the goal of human transformation? What is the basis of human transformation? How are humans transformed? Chapters 2, 3, and 4 treat the topic of human transformation in the theology of Barth, Ratzinger, and Zizioulas, respectively. All three understand the goal of human transformation to be the prayer of the children of God, and locate its basis in God’s reconciling act in Jesus Christ—an act itself based in the primordial divine decision to be God pro nobis. Even within this broad agreement, however, differences are evident, especially with regard to eschatology. Consideration of how this transformation occurs reveals significant differences concerning the agency of Jesus Christ in relation to the Holy Spirit and the church. The final chapter explores 1) the convergences and divergences between Barth, Ratzinger, and Zizioulas regarding human transformation; 2) the contributions of this study to the interpretation of Barth, Ratzinger, and Zizioulas; and 3) the relationship between human transformation and participation in God. Throughout, attention is given to the relationship between Jesus Christ, the Holy Spirit, the church, the eschaton, and the triunity of God and human transformation. All three accounts of human transformation point beyond the transition between sinful and redeemed humanity to a dynamic anthropology in which the constant asking, receiving, thanking, and asking again is the very “ontological location” of the eschatological life of humanity: our being is in becoming.
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Kriel, Petrus Johannes. "Van Calvyn na Zwingli : die vraagstuk van die kindernagmaal in die Nederduitse Gereformeerde Kerk (Afrikaans)." Diss., University of Pretoria, 2004. http://hdl.handle.net/2263/30347.
Full textAbstract:
Afrikaans: Die sogenaamde "eenvoudige" belydenis waardeur kinders moet kwalifiseer om aan die nagmaal te mag deelneem binne die verband van die Nederduits Gereformeerde Kerk, spruit vanuit die Zwingliaanse belydenis rakende die teenwoordigheid van die Here in die nagmaal. Wat die Nederduitse Gereformeerde Kerk voorhou as nuwe eksegetiese insigte in die nagmaalstekste, sowel as 'n nuwe Bybelse teologie ten opsigte van die gebruik van die nagmaal deur kinders, is die ou eksegetiese insigte van Zwingli, sowel as die ou bekende teologie van Zwingli aangaande die Here se teenwoordigheid in die nagmaal. Deur kinders met 'n sogenaamde "eenvoudige" belydenis tot die nagmaal toe te laat, het die Nederduitse Gereformeerde kerk die nagmaalsopvatting in sy eie belydenisse verwerp ten gunste van die Zwingliaanse nagmaalsopvatting wat uitdruklik in die Nederduitse Gereformeerde Kerk se belydenisse verwerp word. Die Nederduitse Gereformeerde Kerk beoefen en leer nou die nagmaalsopvatting van Zwingli, onder die vaste oortuiging dat dit die Gereformeerde nagmaalsopvatting is, met slegs 'n nuwe toepassing ten opsigte van die kinders. Binne in die Nederduitse Gereformeerde Kerk se besluit om kinders deur 'n sogenaamde eenvoudige belydenis tot die nagmaal toe te laat, was daar 'n ander besluit opgesluit: die besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees. Hierdie besluit oor wie die teenwoordige Here Jesus in die nagmaal sou wees, was die onderskeidende en die bepalende vraag aangaande beide die inhoud en die bediening van die nagmaal vir onder andere Calvyn gewees. Calvyn se reaksie as antwoord hierop was dat ons almal in en deur die nagmaal deel verkry aan die teenwoordige mens-wees van Jesus Christus. Hierdeur word Calvyn se nagmaalsopvatting onderskei van die nagmaalsopvatting van Zwingli. Die Gereformeerde Kerke het die belydenis van Calvyn oor wie die teenwoordige Here Jesus in die nagmaal is, aanvaar in hul geloofsbelydenisse, waarmee hulle die nagmaalsopvatting van Zwingli uitdruklik verwerp het. Die Nederduitse Gereformoorde Kerke het homself in geen deel van die debat of besluite oor die teenwoordige mens-wees van die Here Jesus in die nagmaal verantwoord nie. Die kindemagmaal het die deelname van die gelowige aan die teenwoordige mens¬-wees van die Here verIore laat raak as deel van die geloofsbelewenis van die nagmaal. In die plek van die teenwoordige mens-wees van die Here Jesus het die Nederduitse Gereformeerde Kerk gekies vir gelowiges se deelname aan die gemeente se sosiale en godsdienstige samesyn. Die samesyn van die verbondsgesin en selgroepe het die geloofsgemeenskap met die teenwoordige mens-wees van die Here Jesus in die nagmaal vervang. Sonder die verskuiwing van die nagmaalsopvatting van Calvyn en die Gereformeerde kerke na die nagmaalsopvatting van Zwingli, sou die Nederduitse Gereformeerde Kerk nie kinders met ‘n sogenaamde "eenvoudige" geloofsbelydenis tot die nagmaal kon toelaat nie. Hierdie verskuiwing was nodig ten opsigte van die instelling van die kindernagmaal in die Nederduitse Gereformeerde Kerk. English: The so-called "simple" confession through which children should qualify in order for them to participate in communion within the framework of the Dutch Reformed Church, originates from the Zwinglian confession concerning the presence of the Lord in communion. What the Dutch Reformed Church presents as the new exegetical insights within the scripture references regarding the communion, as well as a new Biblical theology on behalf of the participation in communion by children, is the ancient exegetical insights of Zwingli, as well as the ancient known theology of Zwingli concerning the presence of the Lord within communion. By allowing children, with a so-called "simple" testimony, to the communion, the Dutch Reformed Church rejected the concept regarding the communion in its own confessions, in favour of the Zwinglian concept regarding the communion, which is expressly rejected in the confessions of the Dutch Reformed Church. The Dutch Reformed Church currently practices and teaches the concept regarding the communion according to Zwingli, under the firm conviction that this is the Reformed conviction regarding the communion, with only a new application on behalf of the children. Within the decision of the Dutch reformed Church to allow children by way of a so¬-called simple confession to participate in communion, another decision was intrinsically included: the decision regarding who the present Lord Jesus within the communion would be. This decision regarding who the present Lord Jesus within the communion would be, was the discerning and determining question regarding both the content, as well as the ministry of the communion for amongst others, Calvin. Calvin's reaction as reply to this was that all of us do obtain, in and through the communion, part in the present human-being of Jesus Christ. Through and due to this, the concept regarding the communion according to the teaching of Calvin is to be discerned from that of Zwingli. The Dutch Reformed Church has accepted in their faith creeds the confession pertaining to who the present Lord Jesus in the communion is, according to which they clearly rejected the concept regarding the communion according to the doctrines, which Zwingli supports. The Dutch Reformed Church has not yet justified himself in the decision regarding the present human-being of the Lord Jesus Christ within the communion. The children-communion caused the participation of the believer on behalf of the present human-being of the Lord Jesus Christ within the communion to be lost, being part of the faith experience of the communion. In the place of the present human-being of the Lord Jesus the Dutch Reformed Church chose for the participation of the believer on the social and religious fellowship of the congregation. The fellowship of the covenantal family, as well as the cell-groups, has replaced the faithful fellowship with the present human-being of the Lord Jesus Christ in the communion. Without the repositioning of the concept of Calvin and the Reformed Churches regarding the communion, towards the concept regarding the communion according to Zwingli, the Dutch Reformed Church would not allow children with a so-called "simple" confession of faith to participate in the communion These transfers were necessary on behalf of the institution of the communion for children within the Dutch Reformed Church.Dissertation (MA (Theology))--University of Pretoria, 2007.
Dogmatics and Christian Ethics
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Farlow, Matthew S. "The dramatising of theology : humanity’s participation in God’s drama with particular reference to the theologies of Hans Urs von Balthasar and Karl Barth." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2102.
Full textAbstract:
The aim of this project is to investigate the proper response of theology to the Christian God who, as revealed through revelation, is Being-in-act. This project takes seriously the idea posited by Shakespeare, that totus mundus agit histrionem, and upon this stage ‘all the men and women merely players: They have their exits and their entrances; and one man in his time plays many parts.’ If, then, God’s Being is in act, and as so many have deduced, life and death are enveloped within the drama of everyday, then, might it be possible that our theological endeavours would prosper through a dramatic rendering? In light of this, the project seeks to illumine that it is beneficial for both the Church and society, to realise how drama can be, and is, fruitful for our theological endeavours. God is Being-in-act, and through His revelation, He invites humanity to enter into and participate in His action. In light of the aforementioned, then, theology must contend with the implications for its practices, which, as is being argued, are benefited most through a full embrace of the dramatising of theology. The thesis is situated in the recent movement of our theological endeavours that recognise the profundity of the dramatic and its ability to illuminate God’s action and call to action from theology, the Church and society. Moving forward from the seminal work of Hans Urs von Balthasar, and set forth in the context of the theologies of Balthasar and Karl Barth, this project argues that it is through the dramatising of theology that theology is best equipped to illumine God’s desire for humanity’s participation in His Theo-drama. The dramatising of theology is a natural response to God’s Being-in-act; it is the natural movement of theology’s response to God’s action which calls for an active response on our part. Current examples of today’s theological movement towards the dramatic can be seen in such authors as Max Harris, Trevor Hart, Stanley Hauerwas, Michael Horton, Todd Johnson and Dale Savidge, Ben Quash, Kevin Vanhoozer, Samuel Wells and N.T. Wright. This project hopes to contribute to the movement towards the dramatising of theology.
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Haller, Immanuel. "Verhältnis zwischen Geist, Kirche und Gesellschaft bei Jürgen Moltmann und in der pfingstlichen Theologie der Gegenwart." Diss., 2016. http://hdl.handle.net/10500/22679.
Full textAbstract:
Text in German with German and English summariesDie Pneumatologie ist ein aktuelles und insbesondere für die ökumenische Theologie entscheidendes Thema geworden. Die „Geistvergessenheit“ tritt immer mehr in den Hintergrund und schafft dadurch freien Raum für den noch nicht abgeschlossenen Prozess der „Wiederentdeckung des Heiligen Geistes“. Für eine missionale und gesellschaftsrelevante Theologie steht dabei immer wieder die Frage einer Verhältnisbestimmung zwischen Gott-Kirche-Gesellschaft im Fokus. Aus der Perspektive der Pneumatologie fehlen aber noch weitgehend Untersuchungen. Diese Arbeit will daher einen Beitrag leisten zur Diskussion, a) wie in der Theologie von Jürgen Moltmann – und im Vergleich dazu in der pfingstlichen Theologie der Gegenwart – Geist-Kirche-Gesellschaft aufeinander bezogen werden und zu welchem Ziel, und b) worin die Stärken und Schwächen des jeweiligen Ansatzes liegen und welche Konsequenzen daraus gezogen werden können. Durch den Vergleich der Modelle dieser zwei führenden Impulsgeber entsteht eine gute Grundlage für die Diskussion, wie das Verhältnis oder allenfalls die Wechselwirkung zwischen Geist, Kirche und Gesellschaft formuliert werden könnte.
Pneumatology became an ongoing and relevant topic, especially for the ecumenical theology. „The oblivion of the Spirit“ recedes to a large extend into the background and thus makes space for the process that has not yet been fully completed, that is to say, the „rediscovery of the Holy Spirit“. For a missional and socially relevant theology, the focus is again and again on the question of defining the relationship between God, Church and Society. From a pneumatological point of view the investigations are greatly lacking. Therefore, this paper intends to contribute to the discussion of a) how in Jürgen Moltmann’s theology – and in comparison to it in the current Pentecostal theology – Spirit, Church and Society relate to each other and to what purpose; and b) what are the strengths and weaknesses of each approach and which consequences can be drawn from them. By comparing the models of these two leading initiators, there occurs a solid basis for a discussion of how to define the relationship, or at best, the interplay between Spirit, Church and Society.
Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)
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Kim, Yong Jun. "A reformed assessment of the revitalization of the doctrine of the Trinity by four leading twentienth century protestant theologians." Thesis, 2008. http://hdl.handle.net/2263/29249.
Full textAbstract:
Since Schleiermacher, in nineteenth century, liberal theologians neglected the doctrine of the Trinity. However, on the basis of the Hegelian influence, leading 20th century theologians, Barth, Moltmann, Jüngel and Pannenberg revitalized the doctrine of the Trinity. This revitalization was however based on a re-interpretation of the Nicene theology, in which vital elements of Nicene theology and its reformed affirmation were altered by their approach to the doctrine of the Trinity. Reformed doctrine of the Trinity is based on the Nicene formulation of the doctrine of the Trinity. In order to make a reformed assessment of this revitalization of the doctrine of the Trinity, one first has to attend to its Nicene formulation. Nicene theologians interpret the doctrine of the Trinity on the basis of the Scripture against heresies. Athanasius confirms not only the Son’s ‘homoousia’ with the Father, but also the Spirit’s homoousia with the Father. In this regard, Athanasius protects the deity of the Son and the Spirit. Basil and the two Gregories follow Athanasius. They also apply the term ‘homoousia’ to the Spirit. Especially, the Cappadocian theologians set the following formula of the doctrine of the Trinity: One essence, three hypostaseis. For them, according to the particularity of their attributes, the Father, the Son and the Holy Spirit are distinguished, however, according to their common essence, there is one God. Their main idea is that the three hypostaseis are equally God. They focus on the deity of the Son and the Holy Spirit against Arians and Pneumatomachians. They strongly emphasize the unity of nature or essence of God on the basis of the priority of theologia over economia. - Karl Barth’s starting point is the revelation of God. For him the doctrine of the Trinity is three repetitions of God himself: Revealer, Revelation, and Revealedness. Barth identifies the the immanent Trinity with the economic Trinity. From this, his Christology always refers to the ensarkos Logos. And he uses the term ‘Seinsweise’ instead of the term ‘person’.
- For Moltmann, the content of the doctrine of the trinity is the crucifixion of Christ itself, and the form of the crucified one is the Trinity. He focuses on the passibility of God. He also identifies the immanent with the economic Trinity. His social understanding of the concept of divine Person is based on panentheism.
- As with Moltmann Jüngel concentrates on the ‘death of God’. For him, the theology of the death of God is based on Luther’s theology of the cross. The Christian doctrine of the triune God is the epitome of the story of Jesus Christ. With Barth and Moltmann he identifies the immanent Trinity with the economic Trinity.
- Pannenberg’s doctrine of the Trinity implies the divine self-disclosure in Jesus Christ. His Christology is ‘from below. And Pannenberg’s concept of person is the reciprocal relationship between persons.’ He confirms the identification of the immanent Trinity and economic Trinity.
- Modern understanding of the doctrine of the Trinity on the basis of Panentheism differs from the Reformed tradition which emphasizes the distinction between the immanent Trinity and economic Trinity, and uses the notion of person as a metaphor of the distinction.
Thesis (PhD)--University of Pretoria, 2008.
Dogmatics and Christian Ethics
unrestricted
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Castel, Toni Leigh. "The Plotinian first hypostasis and the Trinity : points of convergence and of divergence in Augustine's De doctrina Christiana liber primus." Thesis, 2014. http://hdl.handle.net/10210/10267.
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