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Dissertations / Theses on the topic 'Death of God theology'

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Published: 4 June 2021

Last updated: 29 July 2024

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1

Munro, Howard Richard John, and h. munro@mailbox uq edu au. "A Re-evaluation of the 'Death of God' Theology." Griffith University. School of Theology, 2000. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20030228.102238.

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Although the death of God theology attracted considerable attention during the 1960s, in recent decades it has fallen into neglect. Nonetheless, the issues raised by the death of God theology were important ones and it remains an interesting question whether the death of God theologians were able to make substantial contributions to them. This thesis re-examines the work of the death of God theologians. It argues that the popular view that the death of God theology represented a common tendency, or movement, towards atheism among certain prominent American Protestant theologians is mistaken. Through a series of detailed studies of Thomas J.J. Altizer (chapters 3 and 4), William Hamilton (Chapter 5), Paul van Buren (Chapter 6), and Harvey Cox (Chapter 7), the thesis shows not only that the significance of the death of God theologians has been widely misinterpreted, but that their work contains a number of features which have been under-emphasised or even overlooked. The aim of the thesis is to provide a more balanced contemporary reading of their work. The work of Altizer receives special attention and a case is made for the view that he should be read as a Protestant mystic of a peculiar sort.

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Munro, Howard Richard John. "A Re-evaluation of the 'Death of God' Theology." Thesis, Griffith University, 2000. http://hdl.handle.net/10072/366555.

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Although the ‘death of God’ theology attracted considerable attention during the 1960s, in recent decades it has fallen into neglect. Nonetheless, the issues raised by the ‘death of God’ theology were important ones and it remains an interesting question whether the ‘death of God’ theologians were able to make substantial contributions to them. This thesis re-examines the work of the ‘death of God’ theologians. It argues that the popular view – that the ‘death of God’ theology represented a common tendency, or movement, towards atheism among certain prominent American Protestant theologians – is mistaken. Through a series of detailed studies of Thomas J.J. Altizer (chapters 3 and 4), William Hamilton (Chapter 5), Paul van Buren (Chapter 6), and Harvey Cox (Chapter 7), the thesis shows not only that the significance of the ‘death of God’ theologians has been widely misinterpreted, but that their work contains a number of features which have been under-emphasised or even overlooked. The aim of the thesis is to provide a more balanced contemporary reading of their work. The work of Altizer receives special attention and a case is made for the view that he should be read as a Protestant mystic of a peculiar sort.<br>Thesis (PhD Doctorate)<br>Doctor of Philosophy (PhD)<br>School of Theology<br>Arts, Education and Law<br>Full Text

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3

Simpson, William David. "When God Dies: Deconversion from Theism as Analogous to the Experience of Death." TopSCHOLAR®, 2013. http://digitalcommons.wku.edu/theses/1259.

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In this thesis, I explore the psychological and experiential aspects of the shift from a supernatural theistic worldview (specifically born-again Christianity) to aphilosophically naturalistic and atheistic worldview in the context of the religiouslandscape in the U.S. I posit that certain features of this transition, which is known as "deconversion,” can be thought of as potentially analogous, both psychologically and subjectively, to the experience of another's death as an objective environmental change. I provide anthropological and psychological evidence that believers often experience the God of born-again Christianity as an independently existing and active agent in the world. The similarities between human relationships and God relationships provide the foundation for the claim that loss of these relationships potentially constitute similar experiences, respectively. Both shifts (deconversion and death) share a number of similarities. For example, they both feature a reduction in the number of entities that are believed perceived as having minds (i.e., theory of mind determinations). Also, both shifts require a re-understanding of purpose and meaning in the world (i.e., teleological reasoning). I explore each of these shifts in detail. Finally, I show that the interpretation of the deconversion experience as analogous to the experience of death has implications for the public dialogue between Christians and atheists.

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Carpenter, Kristi. "Foucauldian ethics contemplating judgments of right and wrong following the "death of God" /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p006-1468.

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Groenewald, Andre Johannes. "Nietzsche's impulse towards the development of a concept of God that transcends modern atheism and theism a philosophical theological study /." Pretoria : [s.n.], 2004. http://upetd.up.ac.za/thesis/available/etd-10052004-065904/.

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Bergin, Helen F. "The death of Jesus Christ and its relation to God in the theology of Jürgen Moltmann and Edward Schillebeeckx." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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7

Fountain, James Stephen. "The death of God and the negation of eternal return in the theology of Thomas J.J. Altizer and the fiction of A.S. Byatt." Thesis, University of Glasgow, 1994. http://theses.gla.ac.uk/6578/.

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This thesis is an attempt to explicate the concept of the death of God as it arises within Thomas Altizer's theological writings and the fiction of A.S. Byatt, paying special attention to the idea of the negation of eternal return. The negation of eternal return not only informs Altizer's theology, but also provides a metaphor with which to critique not only the traditional theological idea of God, but also the self-sufficiency of the theological tradition. As Altizer's theology is informed by a literary tradition outside the circle of traditional theological reflection, so this thesis suggests that theology comes about necessarily through self-emptying fictions, and not through the closedness of scholasticism; therefore the fiction of Byatt becomes a point of entry into theological reflection. The negation of eternal return also provides a useful metaphor for the metaphysics of the Proper, and economies of the Same. An intertextual consideration of Altizer's influences and theological development alongside the works of Byatt (specifically Possession, The Virgin in the Garden and Still Life), the thesis is informed also by thinkers such as Mark C. Taylor, Jacques Derrida, and Julia Kristeva, disciplines such as modern physics and nineteenth century biology, and literary works such as "The Dream of the Rood" and Iris Murdoch's The Time of the Angels.

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8

Rivenbark, John D. "Nietzsche as Interpreter: Against the Religious and Secular Appropriations." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/rs_theses/14.

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Best known if not equally understood for having a madman proclaim the demise of God, Friedrich Nietzsche’s thought has served as a fecund resource for disparate groups advancing diverse agendas. This paper critically examines the phenomenon of invoking Nietzsche as the final word. This paper argues that, far from being a conversation-stopper, Nietzsche can be understood as enhancing dialogue, across disciplines and between groups such as philosophers and theologians more prone to militant rhetoric than fruitful dialogue. In order to validate this claim it will be necessary to examine in detail the two aspects of Nietzsche’s thought most often invoked as conversation stoppers: the madman’s proclamation of the death of God; and Nietzsche’s devastating critique of Christian morality. Ultimately, this thesis will conclude that when properly understood Nietzsche serves as a unique interpreter locating himself between modernity and postmodernity, as well as between philosophy and religious thought.

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Wilson, Paul Wayne II. "The Breakdown of Theodicy as a Cross-Genre Event in Post-Shoah Tragedy, Using the Framework of Ron Elisha's TWO." Miami University / OhioLINK, 2004. http://rave.ohiolink.edu/etdc/view?acc_num=miami1082928875.

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Wilson, Paul Wayne. "The breakdown of theodicy as a cross-genre event in post-Shoah tragedy, using the framework of Ron Elisha's Two." Oxford, Ohio : Miami University, 2004. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=miami1082928875.

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11

Rosàs, Tosas Mar. "Exploración de la noción de mesianicidad sin mesianismo de Jaques Derrida y sus implicaciones eticopolíticas." Doctoral thesis, Universitat Pompeu Fabra, 2012. http://hdl.handle.net/10803/80835.

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This thesis explores the sense and the implications of the messianicity without messianism, a quasi-concept coined by the thinker Jacques Derrida (1930-2004) in the 1990s that refers to a “structure of experience” characterized by a lack of conclusion. On the one hand, this thesis examines the role that this notion plays within the vast work of Derrida; it aims at demonstrating that it neither indicates a rupture nor it constitutes a mere reformulation of his previous postulates. On the other hand, it establishes a dialogue between this quasi-concept and the use that a number of authors of the XXth century and the beginning of the XXIst, from different contexts and interests, do of the messianic tradition in order to formulate their own understandings of history, linguistics, politics and ethics. This thesis goes in depth into the shortcomings of the proposals of these authors and claims that the messianicity without messianism avoids many of them and offers a more fertile model for describing reality and acting in it. The final aim is to contribute to the reception of this quasi-concept ―which, in our opinion, so far has been slanted and insufficient― and prove that it rescues us from both the risks of the fundamentalisms and those of the paralyzing “everything goes” brought about by the phenomenon of the death of God.<br>Esta tesis explora el sentido y las implicaciones de la mesianicidad sin mesianismo, un casi-concepto acuñado por el pensador Jacques Derrida (1930-2004) en los años noventa del siglo XX que alude a una “estructura general de la experiencia” caracterizada por la ausencia de conclusión. Por un lado, esta tesis examina el papel que dicha noción desempeña dentro de la vasta obra de Derrida; quiere demostrar que ni supone una ruptura en su obra ni se trata de una mera reformulación de postulados anteriores. Por el otro, establece un diálogo entre este casi-concepto y el uso que una serie de autores del siglo XX e inicios del XXI, desde contextos e intereses distintos, hacen de la tradición mesiánica para formular sus propias concepciones de la historia, la lingüística, la política y la ética. Esta tesis ahonda en las limitaciones de las propuestas de estos autores y defiende que la mesianicidad sin mesianismo evita muchas de ellas y ofrece un modelo más fértil para describir la realidad e intervenir en ella. Todo ello con la voluntad de contribuir a la recepción de este casi-concepto ―que consideramos que, hasta el momento, ha sido sesgada e insuficiente― y mostrar que nos rescata de los riesgos tanto de los fundamentalismos como del paralizante “todo vale” acarreado por el fenómeno de la muerte de Dios.

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Camnerin, Sofia. "Försoningens mellanrum : en analys av Daphne Hampsons och Rita Nakashima Brocks teologiska tolkningar." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-9413.

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The overall purpose of this thesis is to illuminate and critically evaluate Christian theology of atonement and redemption, in order to contribute to contemporary theology of atonement and redemption. The purpose is reached through an analysis of the work of two contemporary feminist theologians; Daphne Hampson and Rita Nakashima Brock. Hampson has formulated a sharp post-Christian position. Brock has distinguished herself through her critique of the Christian concept of atonement and through her contributions to reconciliation and redemption. Both Daphne Hampson and Rita Nakashima Brock argue that Christian atonement-theology, primarily the so called objective model, is hurtful to children and victims of abuse and violence. They both argue that theological language is not innocent. At the same time, they illustrate broken relationships, sufferings, and problems they want to change, give theological interpretations of how that change is to take place and present methodologies on how to reach reconciliation between human beings and God as well as between human beings. In two steps I undertake a critical analysis of content and presuppositions in Daphne Hampson’s and Rita Nakashima Brock’s theologies of atonement and redemption. In the first step, I describe Hampson’s and Brock’s critique of Christian atonement-theology. I analyze their theological critique and theological construction in a model "from-transition-to". My critical analysis focuses especially on internal consistency. In the second part, the analysis of presuppositions, I explain basic principles upon which they shape their theology. The analysis is made up by the analytical concepts; theoretical arguments of knowledge, understandings of faith, and the position of the subject. I also analyze other essential concepts out of which gender is one. In the last chapter I present my own constructive contribution, structured by content and presuppositions. I argue that theology is both a critical and constructive discipline. In the content-response I discuss images of God, the tragic, the cross, and the hope. In the presuppositions-response I discuss the concept "space-in-between". In conclusion I propose that theology of atonement/redemption is shaped between post and Christian. I argue that space-in-between-perspectives are necessarily experimental and critical, a space on the border where marginalized voices are to be included.

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MALAFAIA, PAULO ALEXANDRE MARCELINO. "GABRIEL MARCEL AND THE DEATH OF GOD." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2017. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=36232@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO<br>COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR<br>PROGRAMA DE DOUTORADO SANDUÍCHE NO EXTERIOR<br>Esta tese é uma reflexão sobre a possibilidade de um discurso sobre a religiosidade a partir da morte de Deus. Procurei escavar interpretações a respeito da sentença Deus está morto!, presente nos aforismos 125 e 343, de A gaia ciência, de Friedrich Nietzsche (1844-1900) e confrontei-as com as ressonâncias desta proclamação na obra do filósofo francês Gabriel Marcel (1889-1973). Sobre os sentidos interpretativos da assertiva nietzschiana, apresento três aspectos fundamentais do Deus assassinado, nomeadamente: (a) o Deus metafísico; (b) o Deus moral; (c) o Deus cristão. Os textos de Marcel analisados na tese apontam a acolhida e a ressignificação do vaticínio nietzschiano. Nessa acolhida, as noções de drama, situação, universal concreto, transcendência e intersubjetividade mereceram especial cuidado investigativo. Esta última, calcada na relação eu-tu, constitui-se como verdadeira condição de possibilidade de abertura ao outro enquanto mistério. A partir deste confronto, procurei oferecer uma síntese própria que não é nem nietzschianismo, nem marcelianismo. Uma vez que não se segue como necessário de nossa situação histórica, marcada pelo deicídio, a ilegitimidade da religião, perseverei em repensá-la, ainda que sob aspectos e configurações não usuais. Disto seguiu-se uma reinterpretação de aspectos vários, situados entre metafísica e religiosidade, bem como entre moralidade e religiosidade, o que levou a reflexão sobre alguns desdobramentos éticos e sócio-políticos aí envolvidos.<br>The present work sets forth a discussion on the possibility of a religious speech following the death of God. It was in my interest to dig for interpretations concerning Friederich Nietzsche s (1844-1900) statement found in The Gay Science s 125th and 343th aforisms - God is dead! - and to compare them to its echoes in Gabriel Marcel s (1889-1973) works. Upon the interpretative meanings to Nietzsche s statement, I present three fundamental aspects to the murdered God, namely: (a) the metaphysical God, (b) the moral God and (c) the christian God. The Marcelian texts analyzed here point out both the reception and ressignifications of Nietzsche s prediction. In this reception, the notions of drama, situation, concrete universe, transcendence and intersubjectivity deserved a very careful analysis. The latter, based on the I-thou relationship, became a real condition for an opening towards the others as some sort of mystery. From this confrontation, I tried to offer my own synthesis that is neither akin to Nietzscheism or Marcelism. Since the ilegitimacy of religion is not a necessary fact on our days, branded by the experience of this deicide, I strived to rethink it, albeit by non usual aspects and configurations. From that followed a reinterpretation of several aspects, situated between metaphysics and religiosity, as well as between morality and religiosity, which lead to the reflexion on some of the ethical and social-political developments that lie within the discussion.

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14

Grundy, Stephan Scott. "The cult of Odin : god of death?" Thesis, University of Cambridge, 1994. https://www.repository.cam.ac.uk/handle/1810/272994.

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15

Magur, Gary B. "Child adoption implications of Biblical theology /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Slater, Jennifer. "Direct experience of God in contemporary theology." Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1016265.

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'Direct experience of God' is a term frequently used by theologians without adequate clarification regarding its meaning. The understanding thereof has become increasingly complicated by the process of secularization. In the 1960's, it was repeatedly asserted that modern people could not have direct experiences of God, albeit that one could still live by faith and by commitment to the way of Jesus in a world in which, it was asserted, "God is dead". This claim, although long predominant, has been challenged by the upsurge of interest in mysticism, both Eastern and Western, and the burgeoning of Pentecostalism and the Charismatic movement, in which circles direct experience of God was frequently claimed. If direct experience of God is something natural to humanity, interpretation of it will vary in exactly the same way as interpretation of all other human experiences. This could be a possible reason for it being so very poorly integrated into everyday life, resulting in the loss of meaning and value.

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Dagher, Milad F. "God's passibility, immutability, and love a study in philosophical and biblical theology /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Welch, James. "Intimacy with God." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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O'Hanlon, Gerard F. "Does God change? The immutability of God in the theology of Hans Urs von Balthasar." Thesis, Queen's University Belfast, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.317095.

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Reongjareonsook, Wannapa. "The wrath of God in Numbers." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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21

Lemay, Vicky Blue. "Shakespeare's posthumus God postmodern theory, theater, and theology /." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3278449.

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Thesis (Ph.D.)--Indiana University, Dept. of English, 2007.<br>Source: Dissertation Abstracts International, Volume: 68-10, Section: A, page: 4308. Adviser: Linda Charnes. Title from dissertation home page (viewed May 19, 2008).

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Bozza, Mary Louise. "Dorothy Day: On Love for God, Neighbor, and Self." Thesis, Boston College, 2003. http://hdl.handle.net/2345/425.

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Thesis advisor: Stephen J. Pope<br>In the book Agape and Eros, Anders Nygren proposes a way to understand and analyze Christian love in four “dimensions.” He writes: Love expresses a relation between a subject who loves and an object that is loved. If we turn our attention to the object, and confine ourselves to personal objects, love will be seen to take four different forms, which we shall here describe as the ‘dimensions' of love. These are (1) God's love for man, (2) man's love for God, (3) man's love for his fellow-man, and (4) man's self-love. Throughout the course of her writing, Dorothy Day addresses each of these “dimensions of love” and proposes that none can exist properly in isolation from the other three. How did Dorothy Day understand the proper relationship between these four dimensions? Is her description of the integration of these four dimensions of love appropriate to Christian theology and ethics, and is she consistent in her theology? I argue that Day's writing reveals a harmonious and proper integration of these four dimensions of love, and that she does so properly within the framework of Christian theology. I will do so in the following steps: I will begin by examining Day's understanding of God's love for humanity (Part I), our love for God (Part II), proper love for neighbor (Part III), and proper love for self (Part IV). I will then present a counter-argument (Part VI), and will conclude with an explanation of Day's integration of the four dimensions of love (Part V)<br>Thesis (BA) — Boston College, 2003<br>Submitted to: Boston College. College of Arts and Sciences<br>Discipline: Theology<br>Discipline: College Honors Program

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Harmeling, James. "A very good death? a biblical study of the incompatibility of God and death in the context of creation /." Theological Research Exchange Network (TREN) Access this title online, 2001. http://www.tren.com.

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Wenzel, David R. "The fatherhood of God." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Blythe, Jimmy G. Jr. "The oath of God in Hebrews." Thesis, Southeastern Baptist Theological Seminary, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10246169.

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<p> The author of Hebrews is concerned that the persecution of a spiritually immature and discouraged Christian community may cause them to relinquish their mission and lose certain rewards inherent to obedience. He argues that God swears an oath in Psalm 2 and Psalm 110 in order to assure his people of the certainty of his promises (Heb. 6:13–20). He demonstrates that specific elements of the divine oath have been fulfilled in Jesus Christ, guaranteeing the eventual consummation of the inaugurated promises of this oath and providing certain benefits that enable Christians to fulfill their divinely appointed mission. These embattled saints can endure attacks from their enemies because Jesus Christ is the anointed king who will utterly defeat his enemies, and he is the promised priest after the order of Melchizedek who grants direct access to his heavenly throne for the power to persevere faithfully in the last days. Therefore, the thesis is that the author of Hebrews views Psalm 2 and Psalm 110 as oaths of God, reassures his audience by proving that God is bringing to completion all the elements of his oaths, and encourages them to take advantage of the benefits provided by God’s oaths.</p>

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Wise, Terry S. "The Bible, God, and Christ for laypeople." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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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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Louw, Lizette. "Verskillende spiritualiteitstipes : adolessente se ervaring van ’n konneksie met God." Thesis, Stellenbosch : University of Stellenbosch, 2007. http://hdl.handle.net/10019.1/3349.

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Thesis (MDiv (Theology. Divinity))--University of Stellenbosch, 2007.<br>There is a possible connection between congregation-members’ participation in church ministries and the level of their spiritual experience in their specific congregations. Youth ministry should be able to increase the ongoing participation of adolescents by creating a more ‘fertile space’ for experiencing a connection with God. This assignment investigates the nature of such a ‘fertile space’ by analyzing the concept of Spirituality Types, which in this case refer to the different attitudes and activities which is characteristic of a person’s attempting to connect with God.

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Palfrey, Barnabas Yeo. "Theology as dialogue and fragment : saying God with David Tracy." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:112f83cb-3d10-43b5-acc4-e23ba2a4df8a.

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This thesis concerns the ideas of ‘dialogue’ and ‘fragment’ in the work of the American liberal Roman Catholic theologian David Tracy (bn. 1939). Dialogue (or ‘conversation’) established itself as a dominant idea for Tracy in the 1980s, whereas the centrality of fragments first emerged for Tracy in the late 1990s, to complicate and refine his earlier thinking. Despite this historical sequence, however, the organisation of this thesis is thematic rather than essentially chronological. The first three chapters focus on how in the later 1970s and 1980s Tracy adapted his ideas of conversation-dialogue from the thought of the German philosopher Hans-Georg Gadamer. Chapter Four examines some serious objections to Tracy’s concept of dialogic reason, before defending his basic choices and gesturing towards his more recent work as perhaps resolving real previous difficulties. Chapter Five explores the ‘ontological`’ thinking of Martin Heidegger, valuable for evaluating Tracy despite the latter’s determination to put his own thinking on a more empirical and pluralistic footing. Chapter Six tackles this theme of Tracy’s ongoingly ‘empirical’ sensibility, as well as the importance he has attached to the experiencing human ‘self.’ Tracy’s ideas of human experience and selfhood owe much to William James and to Bernard Lonergan. Chapter Seven examines ‘correlational’ concepts that Tracy has forged to facilitate Christian theology over the course of his career since Blessed Rage for Order (1975). As Tracy became philosophically and theologically uncomfortable with theism as the supposed essential horizon for theology (around 1990), so the idea of the ‘mystical-prophetic’ emerged to open a door into new horizons of thinking. Chapter Eight highlights an easily overlooked antecedent of the hermeneutical negativity that Tracy’s recent ideas of ‘fragments’ imply: in Gadamer’s sense of the Christina negative ‘sign’ of the Ecce Homo. Chapter Nine then focuses on Tracy’s ideas of thinking through fragments: their adequacy and possible consequences.

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Davy, Barbara Jane. "The death of God and the recovery of meaning." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp04/mq22071.pdf.

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Mjaaland, Marius Timmann. "Autopsia self, death, and God after Kierkegaard and Derrida." Berlin New York, NY de Gruyter, 2005. http://d-nb.info/985469048/04.

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Davy, Barbara Jane Carleton University Dissertation Religion. "The Death of God and the recovery of menaning." Ottawa, 1997.

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Winter, Carolyn Jane. "Pathways to passibility the emergence of the 'suffering God' in twentieth century theology /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p048-0311.

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Tudor, David. "The medieval response to the Thomistic theology of esse." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251511.

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Blakey, Christopher Lee. "The God of process theology an introduction and analysis /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Omberg, Katie. "The liberation of God : women writing a new theology /." South Hadley, Mass. : [s.n.], 2008. http://ada.mtholyoke.edu/setr/websrc/pdfs/www/2008/259.pdf.

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37

Turner, Philip Stanley. "Relating to God : a practical theology of Christian holiness." Thesis, Durham University, 2018. http://etheses.dur.ac.uk/12882/.

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What does holiness mean to British Methodists in the twenty-first century? This thesis describes holiness from the perspective of a presbyter and over 100 participants from a Methodist church that journeyed together to discover what it means to be holy. Guided by Theological Action Research, the thesis outlines formal and normative theologies of holiness. ‘Relating to God’ is presented as a key hermeneutical phrase, showing that holiness begins with God, flows from God and flows through those who are responding to God’s love for the world. Yet when this theology was explored with participants diverse forms of welcome and resistance were encountered. These responses are presented and analysed in accounts of espoused and operant theologies. They showed that holiness is pursued in the complexity of real embodiment and everyday relationships. The author therefore argues that holiness is best understood when not generalised but rooted in a time, among a people and in their place. From a Christian perspective the whole of humanity is called to journey in holiness. This thesis contends that it is Methodism’s vocation to highlight this journey in the church and in the world, and concludes with practical suggestions for the Methodist Church of Great Britain.

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Browne, Elizabeth J. "God is blind a liberation theology of the outcast /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Brooking, N. Todd. "The concept of knowing God from 1 John." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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Leyden, Michael J. "Responsible before God : human responsibility in Karl Barth's moral theology." Thesis, University of Chester, 2014. http://hdl.handle.net/10034/621113.

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This thesis contributes to the recent scholarly re-evaluation of Karl Barth’s moral theology through an examination of the theme of human responsibility in his thought. The language of responsibility recurs throughout Barth’s ethical writings, and its frequency and strategic significance in his articulation of the nature of the active human agent in Christian ethics means it is worthy of scholarly consideration. To date, no extended study of this topic in Barth’s thought exists, and, apart from critical summaries of his use of responsibility language in select parts of the Church Dogmatics in corners of the secondary literature, responsibility-ethicists have tended to ignore Barth’s work on this topic. My intention, through exegetical reading of several key texts, is to provide explication, clarification, and analysis of his understanding of human responsibility. On the basis of this exegetical work I shall argue that the idea of responsibility is in fact a key component of Barth’s theological ethics and significantly informs his presentation of human agency. Following the introductory chapter, the central chapters of the thesis are exegetical readings of human responsibility in three major texts from the Barth corpus: the Ethics lectures; the ethics of CD II/2; and the special ethics of CD III/4. The fifth and final chapter is a synopsis of the development of Barth’s understanding and his articulation of human responsibility across these texts. My constructive proposal as to how we may understand Barth’s overall account is based on the preceding exegetical work. I argue that the ethics of the Church Dogmatics ought to be read together, and that in doing so we see that the mature Barth offers: 1) a theological description of human responsibility, which I argue is a kind of moral ontology in which the human agent is called to inhabit a particular space in relation to God; and 2) concrete indications of the kind of responsible actions that represent and enable the embedding of that description in human life. He develops what I term “indicative practices” which give shape to human lives, enabling human agents to navigate the moral space into which they have been placed. These two elements taken together are, I suggest, the sum of Barth’s account of human responsibility.

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Rayment-Pickard, Hugh Douglas John. "Derrida, god and death : the theme of death in Derrida's readings of Husserl and Heidegger." Thesis, Goldsmiths College (University of London), 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.301141.

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Loos, Andreas. "Human embodiment and the Spirit of God Klaus Bockmühl's challenge to the unreality of God in modern theology /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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

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Palmer, Timothy Pavitt. "John Calvin's view of the Kingdom of God." Thesis, University of Aberdeen, 1990. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU023566.

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This thesis examines John Calvin's concept of the Kingdom of God. There are four basic terms for this concept: regnum Dei, regnum Christi, regnum caelorum and regnum caeleste. All of these terms are more or less interchangeable. With the Christian church Calvin recognizes that one aspect of the Kingdom of God is its transcendent, heavenly, eternal dimension. This is the unique meaning of regnum caeleste. Yet most of Calvin's discourse on the Kingdom refers to the presence of God's Kingdom or rule on earth. The term regnum can mean either kingdom or reign. Regnum Dei therefore refers to God's reign or his Kingdom, or in many cases both aspects together. There are two dimensions to his reign: the general rule over the world and the special redemptive rule through his Word and Spirit. In the broader sense, the regnum Dei is basically equivalent to God's providence. The special, redemptive dimension of God's reign is the Kingdom of Christ or the regnum Christi. The regnum Christi is the rule of Christ from the time of his ascension up to the time of the Last Judgement, at which time Christ will hand back the reign to the Father. The product of Christ's reign is the church, which is Christ's Kingdom. Calvin uses the concept of the regnum Christi to interpret some important prophetic passages in the Old Testament. Many Old Testament prophecies are seen by Calvin to point forward to the New Testament age when Christ will rule. There is also an individual dimension to the Kingdom of God in Calvin's theology. The Kingdom of God is often the life of sanctification which is found in the individual believer. But collectively, as we have seen, the Kingdom of God on earth often refers to the church. Although Calvin urges princes and rulers to submit to the rule of Christ, it is perhaps inconsistent when he does not include 'lq Christian political institutions in his concept of the Kingdom of God. Thus in respect to the city of Geneva, over which he exerted so much influence, Calvin sees the church in that city as a part of Christ's Kingdom, but the city as a whole is not considered to be Christ's Kingdom.

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Gleghorn, Michael Shawn. "Election in the Gospel of John a middle knowledge approach /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1224.

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De, Petris Paolo. "Calvin's "Theodicy" in his «Sermons on Job» and the hiddenness of God." Thesis, McGill University, 2008. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=19238.

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Calvin's "Theodicy" has been substantially ignored or simply negated until now on the assumption that the issues raised by the modern problem of evil and Calvin's discussion of providence and evil are different. The unspoken premise underlying this conviction is that theodicy would be a modern problem, since earlier formulations in no way attempted to justify God's actions. The goal of the present research decisively goes in the opposite direction. It aims to demonstrate that one of the most important reasons that prompted Calvin to preach for almost 2 years 159 Sermons on the Book of Job was to give an answer to the anguishing problem of human suffering and to "vindicate" God's justice. As if he were installed in a tribunal and with the enthusiasm of a lawyer Calvin made recourse to all the possible formal exceptions and substantive arguments, trying to persuade, convince, and exhort his contemporaries that God, in spite of all the charges made against Him, was not only blameless, but also just. The theologian, the minister, and the God's lawyer were merging within Calvin's person to the extent that very often it is not easy to understand who wrote: the theologian equipped with the instruments of law, or the lawyer armed with the instruments of biblical exegesis. His attempt found its more appropriate expression, when in the Sermons on Job he resorted to the concept of "double justice." The distinction between the "revealed" and the "hidden" justice of God enabled him to try to give a provisional answer to all those cases in which the divine justice was challenged. Nevertheless, Calvin's defence of God's justice reached its apex, when he conveyed the attention of the church to the definitive revelation of God's justice that wi<br>La théodicée de Calvin a été sensiblement ignorée ou simplement niée jusqu'à nos jours sur la base de l'assertion que les issues soulevées par le problème moderne du mal et la discussion de Calvin sur la providence et sur le mal seraient différentes. La prémisse sous entendue de cette conviction est que la théodicée serait un problème moderne, puisque les premières formulations n'ont nullement essayé de justifier les actions de Dieu. Le but de la recherche actuelle va décidément dans la direction opposée. Elle a l'intention de démontrer que un des motifs les plus importants qui a poussé Calvin à rédiger pendant presque 2 années les 159 Sermons sur Job était de donner une réponse au problème de la souffrance et de la douleur humaine et de défendre la justice de Dieu. Comme s'il était installé dans un tribunal et avec l'enthousiasme d'un avocat, Calvin a fait recours à toutes les exceptions formelles possibles et à tous les arguments substantiels essayant de persuader et de convaincre ses contemporains que Dieu, malgré tous les accuses faites contre lui, était non seulement irréprochable, mais également juste. Le théologien, le ministre, et l'avocat de Dieu fusionnaient chez la personne de Calvin au point que très souvent ce n'est pas facile de comprendre qui écrit : le théologien équipé des instruments de la loi, ou l'avocat armé des instruments de l'exégèse biblique. La tentative du Réformateur a trouvé son expression la plus appropriée, quand dans les Sermons sur Job il a utilisé le concept de la double justice. La distinction entre la justice "révélée" et la justice "cachée" de Dieu a permis à Calvin d'essayer de donner une réponse provisoire à tous ces cas dans lesquels

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Turner, Sharon Kay Richey. "Bigger God, stronger women helping women expand their God imagery through art /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p075-0072.

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Hansson, Mats J. "Understanding an act of God an essay in philosophical theology /." Uppsala : Stockholm, Sweden : Uppsala University ; Distributed by Almqvist & Wiksell International, 1991. http://catalog.hathitrust.org/api/volumes/oclc/25212688.html.

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Fisher, Robert N. "The world and God : H.H. Farmer's theology of personal relationships." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.357374.

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Yang, Jung. "The doctrine of God in the theology of John Wesley." Thesis, University of Aberdeen, 2003. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.274851.

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The primary purpose of this study is to investigate and systematically explicate the doctrine of God found in the writings of John Wesley. This thesis consists of seven chapters: the incomprehensible God, the revelation of God, the Trinity, the attributes of God, creation, the providence of God, and conclusion. Wesley was biblical and practical in explaining God. He also defended a holistic view of God: that the omnipotent and omniscient God is at the same time personal, just, and holy. However, in the historical background of the eighteenth century when the traditional doctrine of God was challenged, Wesley emphasised that God is a personal, holy, triune God. Wesley’s doctrine of God is the doctrine of “the old religion”, which wants to return to the root of the original Christianity of the Bible and “the primitive Church”. Thus, the root of this doctrine is in the Bible and “the primitive Church”. In this sense, this doctrine is orthodox and ecumenical. A characteristic feature of this doctrine is its emphasise on the harmony of God’s attributes and on the balanced activity of the three Persons of the triune God in the process of salvation. Thus, for example, while he stressed the moral attributes of God, he did not limit any natural attribute of God. Further, seeing salvation as a whole work of the triune God, Wesley did not fall into an unbalanced view of salvation that lays emphasis on one Person of the triune God in the process of salvation. Wesley characteristically understood God as personal. For him, the personal God means that he is relational and social interacting with intelligent beings. Thus he rejects God’s pantheistic and panentheistic relation to the world. This personal God enjoys having fellowship with human beings and working together with them. This determines how salvation is worked out and how the kingdom of grace on earth is established. In a word, the personal God desires synergism in salvation and his kingdom of grace. The dynamic of Wesley’s doctrine of God was in his spirituality and his vision for establishing ‘the kingdom of holiness and happiness on earth’. In sharing this spirituality and vision, his doctrine of God can be a new challenge today and can radically transform the world.

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