Dissertations / Theses: 'Ethiopic Fathers of the church'

1

Van, Amberg Joel. "Opposition to theater among the Church Fathers." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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2

Peterson, Brian R. E. "Ancient Voices: The Church Fathers in Ecumenical Conversations." University of Dayton / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1335375539.

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3

Abate, Eshetu. "The Apostolic tradition a study of the texts and origins, and its eucharistic teachings with a special exploration of the Ethiopic version /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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4

Constantine, Skedros James. "One, holy, catholic, and apostolic the concept of the church in the second century /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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5

Winner, David Alan. "The meaning of baptism in the Ante-Nicene Fathers." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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6

Reuling, Hanneke. "After Eden : church fathers and rabbis on Genesis 3:16-21 /." Leiden ; Boston : Brill, 2005. http://catalogue.bnf.fr/ark:/12148/cb39976217b.

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7

Tomita, Yuji. "The church office in the letters of Ignatius of Antioch an examination of Allen Brent's theory on the Ignatian ecclesiastical order and a new explanation for his unique church office /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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8

Heuer, Michael H. "New Testament textual variants and the bibliology of the Church Fathers to A.D. 450 an historical and theological contribution to the modern English version controversy /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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9

Mills, William Christopher. "The literary use of the fourth gospel in the second century." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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10

Klager, Andrew P. "'Truth is immortal' : Balthasar Hubmaier (c.1480-1528) and the church fathers." Thesis, University of Glasgow, 2011. http://theses.gla.ac.uk/2485/.

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Hubmaier's appeal to the fathers was inspired by humanist principles, especially ad fontes, restitutionism, and rejection of scholastic syllogism and glosses in favour of full, humanist editions of the fathers based on an improved focus on grammar and philology. However, Hubmaier confessionalized Humanism by commandeering its disciplines, principles, and accomplishments to advance a reforming program that centred around credobaptism and freedom of the will. This confessionalization of Humanism is reflected also in the way Hubmaier exploited a perceived Nicodemism in the disparity between Erasmus' private and public statements on baptism and appropriated his endorsement of the docete–baptizantes–docentes baptismal sequence in Mt. 28:19 and defence of free will. Further, Hubmaier's Catholic, nominalist, and humanist academic background ensured that study of the fathers was an intuitive activity as his Anabaptist convictions developed. His nominalist education under the mentorship of Johann Eck also seems to have factored into his moderate Augustinianism and use of the African bishop in defence of free will against the hyper-Augustinianism of Luther. Hubmaier used carefully selected, amenable patristic theologians and historical witnesses to verify that credobaptism was preserved by the fathers in continuity with the practice of the apostolic era, while infant baptism was introduced only later and gradually accepted in the second to fifth centuries until definitively ratified by Augustine and universally embraced by the Catholic, papal "particular church." This increasing confusion during the patristic era was thought by Hubmaier to reflect the hesitant acceptance of paedobaptism in his own day especially by Zwingli and Erasmus, which inspired his desire for a new ecumenical council to decide the correct form of baptism on the basis of Scripture and supporting patristic exegesis. Ultimately, Hubmaier not only cognitively accepted the teachings of the fathers on baptism and free will, but embraced them as co-affiliates with himself in the one, holy, apostolic ecclesia universalis in protest against the errant papal ecclesia particularis as per the composition of his ecclesiology.

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11

Quantin, Jean-Louis. "The Church of England and Christian antiquity the construction of a confessional identity in the 17th century /." Oxford, UK : Oxford University Press, 2009. http://www.myilibrary.com/.

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12

Gray, Delbert D. "The text of the gospels in the writings of Hippolytus of Rome." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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13

Klassen, Ken. "A reexamination of the nature of the first resurrection of Revelation 20:4-6 in light of the eschatology of the Ante-Nicene Fathers." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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14

Schäfer, Ann-Stephane [Verfasser]. "Auctoritas Patrum? : The Reception of the Church Fathers in Puritanism / Ann-Stephane Schäfer." Frankfurt : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2012. http://d-nb.info/1042405220/34.

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15

Holland, Jeff. "Application of biblical fathering and leadership skills in homes of selected fathers at Oakhurst Baptist Church." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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16

Anderson, Stephen Reg. "Heart of the Fathers, for Wind Symphony." Thesis, University of North Texas, 2000. https://digital.library.unt.edu/ark:/67531/metadc2546/.

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Heart of the Fathers is a programmatic, seven movement work for wind symphony depicting my ancestors and their role as part of the history of The Church of Jesus Christ of Latter-day Saints. The movements represent their spiritual experiences, labors, times of joy, persecution, migration, and finally their arrival and success in their new homeland. The piece is organized in seven movements. Each movement represents a different portion of history leading to the western migration of my ancestors. The programmatic music contains a variety of symbols depicting the experiences of the pioneers. In the paper, each chapter addresses an individual movement. For each movement, the following information is provided: the historical events that inspired the piece, the musical symbols that characterize the program, and an analysis of the function of the music.

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17

Davis, Sarah C. "Purgatorial fire in the theology of the early church fathers from Tertullian to Augustine /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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18

Busenitz, Nathan Albert. "Was Polycarp a pentecostal? an examination of the patristic evidence regarding tongue-speaking with subsequent comparison to modern pentecostal practice /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p059-0037.

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19

Busenitz, Nathan Albert. "Was Polycarp a pentecostal? an examination of the patristic evidence regarding tongue-speaking with subsequent comparison to modern pentecostal practice /." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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20

Connors, William A. "Single parent ministry in the local church." Lynchburg, Va. : Liberty University, 1999. http://digitalcommons.liberty.edu.

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21

Everett, Charles R. H. "Training lay counselors utilizing a compendium of scripture with commentary from the Church Fathers and the Puritans." Online full text .pdf document, available to Fuller patrons only, 2004. http://www.tren.com.

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Ministry research project (D. Min.)--Midwestern Baptist Theological Seminary, 2004.
Submitted in partial fulfillment of the requirements for the Doctor of Ministry Degree. Includes bibliographical references (leaves 244-249).

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22

Willemse, Esau. "Traumatic violence that leads to family murder by fathers a challenge to pastoral care /." Diss., Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-01082009-170331/.

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23

Radcliff, Jason Robert. "T.F. Torrance and the Consensus Patrum : a reformed, evangelical, and ecumenical reconstruction of the Church Fathers." Thesis, University of Edinburgh, 2013. http://hdl.handle.net/1842/8954.

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This thesis offers a constructive engagement with T.F. Torrance’s theological reading of the patristic tradition. It argues that Torrance reconstructs the Fathers into a Consensus Patrum, or “Consensus of the Fathers” consisting of catholic/ecumenical themes and figures. Torrance’s consensus is a creative attempt to produce a Reformed and evangelical version of the consensus which involves significant changes to both standard readings of the Fathers in other approaches to the consensus and Torrance’s own Reformed evangelical tradition. It is unique among other interpreters of the Fathers and ecumenically relevant, offering much to contemporary theology in both substance and method. In order to view Torrance’s project in historical context this thesis examines the notion of the consensus as found in historical Roman Catholic, Eastern Orthodox, and Protestant theology. Each tradition has a lens through which they view the Fathers: Aquinas for the Roman Catholics, Palamas for the Orthodox, Augustinian themes for the Reformers, and “de‐Hellenization” for liberal Protestants. This thesis places Torrance’s project within other contemporary retrievals of the church Fathers arguing for its uniqueness as a distinctively Reformed evangelical approach to the Fathers on their own terms. It inspects the Torrancian consensus exploring its consistence of a Reformed and evangelical approach to patristic themes and figures, rooted in the primary theme of the Nicene ὁμοούσιον and the primary figure of Athanasius of Alexandria. It examines Torrance’s creative reconstruction of the Fathers into a Reformed evangelical consensus and points to his constructive achievements demonstrating that Torrance’s approach is ecumenically relevant, as seen particularly in his work in the Reformed‐Orthodox Dialogue. A critical adoption of the Torrancian consensus is proposed in conclusion.

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24

Roach, Anthony. "A biblical program for building new self-love in African American males and fathers." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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25

Cooper, Kevin L. "Equipping a select group of adult men of First Baptist Church of Brandon, Mississippi, to be spiritual fathers to teenage boys." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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26

Akselberg, Kristian. "Greeks, Jews, heretics, and the Church of God." Thesis, University of Oxford, 2017. https://ora.ox.ac.uk/objects/uuid:b4cb3c19-a1da-4fd4-84d6-765a4606adaf.

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The following study seeks to explore the subjects of Christianisation and Christian identity during the transitional period of the fourth century from an ecclesiological perspective, and argues that the very question of Christian identity is, indeed, an ecclesiological one. It approaches the subject through the writings of Cyril of Jerusalem, specifically his Catechetical Lectures, the earliest complete catechetical programme that has come down to us, making it an invaluable resource for anyone hoping to understand the Catholic Church's efforts to preserve and construct its identity in the wake of Constantine's formal conversion to its faith. Moreover, Cyril, who became bishop of the Holy City around 350, affords us a unique perspective on the question at hand, teaching as he did from the 'very centre of the earth', following the creation of a Christian holy land and pilgrimage centre in the midst of what remained a largely pagan province, and in a city still central to Judaism. The ability to possess the sites and relics associated with the life of Christ and the Prophets for the first time in Christian history not only made the drama of salvation tangible in Jerusalem like nowhere else, but raised new and important questions around the extent to which this sacred topography was compatible with Christianity's departure from the temple-centred worship of the Old Testament. It also provides valuable insight into the relationship between the local and the universal as regards notions of the Church's catholicity, Cyril's definition of καθολικ? in his eighteenth lecture arguably being the earliest. Membership of the Church, and therefore Christian identity, is for Cyril primarily ontological, defined and effected through mysteriological participation, with baptism - the believer's death, rebirth, and union with Christ - representing the dividing line between insider and outsider, a fact enforced by the so-called Disciplina Arcani, by which all knowledge of the Church's sacraments were jealously guarded from the unbaptised. The thesis explores how this notion of ontological membership underpins and informs Cyril's dealings with the various groups against which he sought to define his own community - the Greeks, Jews, and heretics - while also looking at the ecclesiological significance of the baptismal act itself.

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27

Taylor, Miriam. "The Jews in the writings of the church fathers : (150-312); men of straw or formidable rivals?" Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.332875.

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28

Prince, Andrew James. "Contextualisation of the Gospel: Towards an evangelical approach in the light of Scripture and the church Fathers." Thesis, Australian Catholic University, 2015. https://acuresearchbank.acu.edu.au/download/73bf67246383a43e15a97766e46b9b2efeb6be09626d36b55eae16b718a71a86/2516332/Prince_2015_Contextualisation_of_the_Gospel.pdf.

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This work is an attempt to extend and strengthen missiological method from an evangelical perspective in the area of contextualisation. My thesis is that a missiological methodology that is governed by Scripture, while also drawing from the church Fathers, the social sciences and practical theology, is not only consistent with the nature of evangelicalism but also consistent with the nature of missiology itself. The critical observation that the contextualisation debate has been predominantly driven by insights gained from the social sciences (particularly anthropology) and practical theology, with comparatively little insight drawn from Scripture or the writings of the church Fathers has informed this thesis. The investigation here challenges the imbalance of the relative contributions of these four disciplines for contextualisation and offers new ways of thinking about mission, with implications for future evangelical missiological praxis. My thesis is tested through an examination of contextualisation from missiological, biblical, and historical perspectives, seeking to identify and develop contextual principles that are consistent with the nature of evangelicalism. A survey of the literature on contextualisation reveals many contextual principles that have informed missiological praxis over since the word was first introduced into missiological vocabulary in 1972. A biblical examination of representative passages from the book of Acts of the early church engaged in contextualisation to both Jewish and Gentile audiences reveals various contextual principles which confirm, critique, or are unique to those identified in the literature. Following the establishment of the legitimacy of John Chrysostom informing the contextualisation debate, an examination of representative homilies of Chrysostom reveals contextual principles which confirm, critique, or are unique to those identified in the literature or in the study of Acts. The research’s conclusion is that an examination of contextualisation that draws from biblical studies, the church Fathers, the social sciences, and practical theology is consistent with the nature of the discipline of missiology from an evangelical perspective.

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29

Lo, Polito Nicola. "The Verona Fathers in Southern Sudan from 1899 to 1964 a contribution to the understanding of the historical and religious roots of the conflict between North and South in the Sudan, and the role played in it by the Verona Fathers and Brothers /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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30

Bomgardner, Timothy Lee. "Cosmic reconciliation creation and deification in patristic thought with an eye to the future /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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31

Zakarian, David. "The representation of women in early Christian literature : Armenian texts of the fifth century." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:8853f6e0-060d-4366-89ab-945584bf2029.

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In recent decades there has been a growing scholarly interest in the representation of women in early Christian texts, with the works of Greek and Latin authors being the primary focus. This dissertation makes an important contribution to the existing scholarship by examining the representation of Armenian women in the fifth-century Christian narratives, which have been instrumental in forging the Christian identity and worldview of the Armenian people. The texts that are discussed here were written exclusively by clerics whose way of thinking was considerably influenced by the religious teachings of the Greek and Syriac Church Fathers. However, as far as the representation of women is concerned, the Greek Fathers' largely misogynistic discourse did not have discernible effect on the Armenian authors. On the contrary, the approach developed in early Christian Armenian literature was congruous with the more liberal way of thinking of the Syriac clerics, with a marked tendency towards empowering women ideologically and providing them with prominent roles in the male-centred society. I argue that such a representation of women was primarily prompted by the ideology of the pre-Christian religion of the Armenians. This research discusses the main historical and cultural factors that prompted a positive depiction of women, and highlights the rhetorical and moralising strategies that the authors deployed to construct an "ideal woman". It further explores the representation of women's agency, experience, discourse, and identity. In particular, women's pivotal role in Armenia's conversion to Christianity and female asceticism in fourth-fifth century Armenia are extensively investigated. It is also argued that women's status in the extended family determined the social spaces they could enter and the extent of power they could exercise. It appears that Iranian matrimonial practice, including polygyny and consanguineous marriages, was common among the Armenian elite, whereas the lower classes mainly practised marriage by bride purchase or abduction. Special attention is devoted to the institution of queenship in Arsacid Armenia and the position of the queen within the framework of power relationships. Finally, this study examines the instances of violence towards women during wars and how the female body was exploited to achieve desirable political goals.

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32

Bagby, Samuel. "The issue of warfare in the Scripture and history of the early church during the first four centuries." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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33

Hager, Conroy Kathryn. "Shifting foundations : understanding the relationship between John Cassian and Evagrius Ponticus." Thesis, University of Oxford, 2014. https://ora.ox.ac.uk/objects/uuid:aa7bc2cd-bdaf-4a46-aabc-ed601a7044d6.

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John Cassian is an Eastern-educated monk writing in the early fifth century for the monks of Gaul and is crucial to the development of Western monasticism through the transmission of Greek ascetic ideas to the Latin West. He is heavily influenced by the teachings of Evagrius Ponticus, a prolific late fourth-century Egyptian monk crucial to the development of Christian mysticism; however, there has been no clear line drawn between the influence of Evagrius and Cassian's own originality. While Cassian uses Evagrian asceticism to the fullest, he nevertheless places it onto a divergent theological foundation which fundamentally alters that inherited asceticism. Evagrius' asceticism is shaped by his anthropology, cosmology, soteriology, and eschatology - all of which are based on his understanding of Creation and Christology. The monk working through Evagrius' asceticism sees the world and all the divisions in it - e.g. body/soul, human/angel/demon, vice/virtue - as a temporary construct which facilitates the eventual obliteration of all divisions through salvation - including divisions between good and evil. Cassian, however, writes twenty years after Evagrius' death and in a changed theological atmosphere, in which Evagrius' basic premises have become more controversial. Cassian is able to work an ascetic program previously defined by Evagrian theology into a legitimate and coherent asceticism based on a different understanding of Creation. This resembles Evagrius' asceticism to such an extent, that he has been called "merely a Latin translator". However, through fleshing out and comparing Cassian's understanding of the practical, the eight principal vices, the spiritual battle, and the contemplative life, it becomes clear that Cassian has a fundamentally different understanding of Creation and Christology, and this changes the relationship between body and soul, created and Creator, and corruption and salvation - all fundamental areas in an effective and coherent asceticism. Therefore, although the frame of his asceticism is Evagrian, the theological underpinnings of that asceticism create a vastly different experience for the monk through a different definition of humanity and the relationship between created and Creator.

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34

Hart, Trevor Andrew. "Two models of salvation in relation to christological understanding in the patristic East." Thesis, University of Aberdeen, 1989. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=189463.

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The thesis aims to demonstrate the existence of two distinct strands of development within the soteriological thinking of the eastern fathers, strands which have sometimes been identified due to their use of similar terminology. It is argued that one tradition, represented in the thesis by the so-called catechetical 'school' of third century Alexandria, frames its understanding of salvation within the conceptuality provided by contemporary philosophical thought in an effort to accomodate the Christian gospel to the ears of its hearers. Here salvation is presented as the liberation of the human soul to participate through contemplation and disciplined ascent in the realm of ideas and reason. The christology inherent within this tradition is, we argue, unable to affirm either the full divinity or the full human integrity of the Saviour. The theme of a proper incarnation or inhomination of the divine Logos is not vital to the essentially subject-centred model of salvation adhered to. A contrast is drawn between this view of salvation as the deification of man on the one hand, and another model which, whilst employing the language of deification to describe what takes place in the salvation of man, nevertheless views the matter wholly differently. The theology of Irenaeus of Lyons and Athanasius of Alexandria is examined with a view to showing that for them salvation is inseparable from a proper inhomination of the divine Logos or Son, consisting, as they believe it does, in the assumption of human nature to participate in the life of God in the mediatory person of the Son. This radical involvement of God himself in the life of man is confessed unashamedly, notwithstanding its offensiveness to the sensibilities of greek thought. It is considered to be the irreducible heart of the Christian gospel, and the dogmatic starting point for a truly Christian theology. It is concluded that there are indeed two very different soteriological traditions here, and that they are bound up with two different christologies, and ultimately with two different methodologies. Hence the not infrequent bracketing together of these various theologians as common exponents of a 'greek' interpretation of salvation is a dangerous oversimplification which does little justice to the reality of the situation.

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35

Cash, David A. "A project approach to increase the awareness and the understanding of the men of First Baptist Church, Lathrop, as it relates to masculinity and the role and behavior of men." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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36

Guice, Monty P. "Equipping a selected group of fathers from New Victoria Baptist Church, Woodstock, Georgia, to lead in the spiritual development of their children." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p053-0307.

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37

Pfaffe, Daniel M. "The major applied project to examine, understand, and address the attitudes the fathers of St. John's Lutheran Church of Durand, Wisconsin have toward worship." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p020-0244.

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Image, Isabella Christine. "The anthropology of Hilary of Poitiers." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:4ccc22e2-5831-47b6-9413-9dac5b77ca3f.

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This thesis examines the theology of the fourth-century bishop, Hilary of Poitiers, concentrating particularly on two commentaries written at different times in his life. The thesis starts by examining the texts, and demonstrates that Hilary's commentary on Psalm 118 is loosely speaking a translation of Origen; by comparing both authors with Ambrose, the relationship between Origen and Hilary appears much closer than previously thought. The main body of the thesis examines Hilary's anthropological theology. Three chapters look at created human nature, looking at the relationship between body and soul, human nature as imago dei, and the extent to which human nature can be treated as a platonic universal. The general conclusion is that Hilary is not particularly platonic, and at this stage is not particularly stoic either, but rather is eclectic in his choice of philosophical ideas. The influence of Origen is clear but Hilary only uses Origen's theology critically. There follow four chapters on the Fall and its impact, focussing particularly on its effects on human nature. In particular it is shown that Hilary presages Augustine's teaching of the fallen will; in Hilary the Will is described as being in thrall to her mother-in-law Disobedience. Another human malady is the effect of the passions or emotions, where Hilary is influenced by Stoic ideas of the process of human action; nevertheless, concepts such as apatheia or the propatheiai do not appear in his work. These constraints on human action point towards Hilary's theology of original sin; indeed he appears to be the first author to use the phrase peccata originis in this sense. In the concluding chapter, Hilary's place in the continuum between Origen and Augustine is demonstrated; at very least, original sin cannot be called an African doctrine, since it first is named by Hilary, a Gaul.

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39

LoVellette, Steven Edwin. "Designing and implementing a class to equip fathers to teach their early teen-age sons the principles of Proverbs 1-9 at Faith Evangelical Free Church." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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40

Eby, John C. "The petrification of heresy : concepts of heterodoxy in the early middle ages /." Thesis, Connect to this title online; UW restricted, 1998. http://hdl.handle.net/1773/10467.

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41

Carlson, Scott A. "Developing men to be better spiritual leaders in their homes with their wives and children at First Baptist Church of Macon, Missouri." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), access this title online, 2006. http://www.tren.com.

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42

Smit, Gerrit Daniël Stephanus. "'n Analise van die sosiale waardes in die leefwêreld van Klemens van Aleksandrië soos vergestalt in sy Paidagogos." Pretoria : [S.n.], 2007. http://upetd.up.ac.za/thesis/available/etd-05192008-124532/.

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43

Groth, David K. "Feast and yeast a study of two categories of eucharistic motifs of the early church later recovered by Luther and Chemnitz /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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44

Cook, James Daniel. "Preaching and Christianization : reading the sermons of John Chrysostom." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:cd60a862-b0f7-49ae-a600-74ad7f3368d0.

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The rise of Late Antiquity as a separate discipline, with its focus on social history, has meant that the vast homiletic corpus of John Chrysostom has received renewed attention as a source for the wider cultural and historical context within which his sermons were preached. Recent studies have demonstrated the exciting potential his sermons have to shed light on aspects of daily life, popular attitudes and practices of lay piety. In short, Chrysostom's sermons have been recognised as a valuable source for the study of 'popular Christianity' and the extent of Christianization at the end of the fourth century. This thesis, however, will question the validity of some recent conclusions drawn from Chrysostom's sermons regarding the state of popular Christianity. A narrative has been developed in which Chrysostom is often seen as at odds with the congregations to whom he preached. On this view, the Christianity of élites such as Chrysostom had made little inroads into popular thought beyond the fairly superficial, and congregations were still living with older, more culturally traditional views about religious beliefs which preachers were doing their utmost to overcome. It is the argument of this thesis that such a portrayal is based on a misreading of Chrysostom's sermons, and which fails to explain satisfactorily the apparent popularity that Chrysostom enjoyed as a preacher. What this thesis sets out to do, therefore, is to reassess how we read Chrysostom's sermons, with a particular focus on the harsh condemnatory language which permeated his preaching, and on which the image of the contrary congregation is largely based. To do this, this thesis sets out to recover a neglected portrayal of Chrysostom as a pastor and preaching as a pastoral and liturgical activity, through an exploration of four different but overlapping aspects of the socio-historical context within which his preaching was set. A consideration of the scholastic, therapeutic, prophetic and liturgical nature of his preaching will shed light on the pastoral relationship between the preacher and his congregation and will, significantly, provide a backdrop against which his condemnatory language can be explained and understood. It will become clear that his use of condemnatory language says more about how he understood his role as preacher than about the extent of Christianization in late-antique society. Through focussing on the issues of the social composition of the congregation and the level of commitment to (Chrysostom's) Christianity, it will be argued that sermon texts are in their nature resistant to being used as sources for this kind of social history. Despite this, however, glimpses will also emerge of a very different picture of late-antique Christianity, in which Chrysostom's congregation are rather more willing to listen and learn from their preacher than is often assumed.

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45

Wilhite, Clyde G. "Designing a program to assist fathers in nurturing their adolescent sons by combining a father's nurturing skills workshop with a memorable father/son event." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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46

Phillips, David D. "A case study of transforming family leadership of four men who attend Garden Valley Church, Garden City, Kansas." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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47

Pettit, Paul E. "Transforming Christian leadership in the home case studies of four families in the Dallas, Texas metroplex /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1237.

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Jones, Jacob Lee. "Fathers, mothers, members, and outsiders analysis of social power and authority relations in the Peoples Temple and the Church Universal and Triumphant /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2008. http://hdl.handle.net/10355/5737.

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Abstract:

Thesis (M.A.)--University of Missouri-Columbia, 2008.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on September 5, 2008) Includes bibliographical references.

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49

Byakatonda, Innocentios. "The role of Holy Scripture and the fathers in the spiritual life according to Saint Symeon the New Theologian." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.

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Leyser, Conrad. "The monastic thought and culture of Pope Gregory the Great in their Western context, c.400-604." Thesis, University of Oxford, 1991. http://ora.ox.ac.uk/objects/uuid:a8280d1b-1d09-4505-ad0d-2be735badbaf.

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Gregory was the first monk to be pope; proverbially, he would have preferred to have remained a monk; the audience he addressed was almost always made up of monks. However, no sustained attempt has been made to establish the contexts for Gregory as a monastic writer. The thesis represents an initial attempt to do so, and in particular, to question the image of Gregory as a monk unable to cope with the assumption of episcopal power. The sources principally chosen for study are as follows: Augustine's Praeceptum; Cassian's Institutes and Conferences; the writings of the early Lerins circle; the Sermons and Rules of Caesarius of Aries; the Rule of St. Benedict, together with the Rules of the Master and Eugippius of Lucullanum. The thesis has been structured as a series of comparisons between these texts, and the situations in which they were produced, with Gregory's writings and his situation in late sixth century Rome. Gregory's ecclesial and eschatalogical perspectives, to which he adhered before papal election, are seen to set him apart from earlier monastic writers, and into confrontation with contemporary ascetics and clerics, the Roman clerical establishment in particular. These aspects of Gregory's thought are related to his rhetorical performance, and the voice he develops is compared to those of earlier ascetics. It is argued that the central concern of the texts considered is that of language: western ascetic projects are seen to focus on holiness of rhetoric, especially in the sixth century. In choosing to speak and write primarily as an exegete, Gregory signalled that he did not wish to contribute to the Gaulish or Italian monastic cultures developing around written Rules. He was concerned instead to articulate a personal holy authority.

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Dissertations / Theses on the topic 'Ethiopic Fathers of the church'

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