Dissertations / Theses: 'God God (Christianity)'

1

Vermilion, Jon Mark. "Exploration 21 whose God is God? /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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2

Rabinowitz, Robert Martin. "God is not an object : Wittgensteinian account of belief in God." Thesis, Birkbeck (University of London), 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313366.

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3

Creamer, Ryan Thomas. "The theme of greatness and the word "maius" in Anselm's ontological argument." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p029-0699.

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4

Kungua, Benoit Awazi Mbambi. "From the God of the Ancestors to the God of Western Christianity: The Political Question of God in Postcolonial Africa." Bulletin of Ecumenical Theology, 2009. http://digital.library.duq.edu/u?/bet,3281.

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5

Vermilion, Jon Mark. "Whose God is God? the uniqueness of Jesus Christ among the world's religions." Online full text .pdf document, available to Fuller patrons only, 2008. http://libraryweb.fuller.edu/tren/068-0353a.pdf.

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6

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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7

Troupes, David. "Ted Hughes and Christianity : constant revelation of the sacrificed God." Thesis, University of Sheffield, 2017. http://etheses.whiterose.ac.uk/19199/.

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This study challenges the accepted critical line that Ted Hughes was an ‘anti-Christian’ poet. By looking past the superficial ‘God’-mocking of Hughes’s early collections and focussing instead on his creative deployment of symbols and structures such as the fall, incarnation and crucifixion, I develop a nuanced, theologically informed appreciation of Hughes as a genuine religious poet with strong affinities for Christian thought. I read Hughes alongside a gathering of twentieth-century theologians, most significantly Paul Tillich, Karl Barth, Jürgen Moltmann and Karl Rahner, and locate many areas of resonance between Hughes’s preoccupations and those of his theological near-contemporaries. I argue that the most significant sign of Hughes’s alignment with Christian thought is his tacit endorsement of a fundamentally Christian anthropology and teleology. That is, he conceives of humanity as fallen from a state of divine continuity, and sees us oriented toward a telos of redemption by way of an often explicitly crucifixional ordeal. A large number of prose statements evidence his comfort with unironic Christian invocation and his facility with Christian symbolism. Even as his poetry and prose gesture toward a pan-religious, syncretic understanding of the human condition, Christianity furnishes his work with those figures – Christ, Mary, the serpent – from whom his other characters acquire their significance. Hughes’s strong countercultural streak and individualism (part and parcel of his Methodist inheritance) make him hostile to religion in the cultural, churchy sense, and he clearly delights in lampooning the enthroned creator-God of popular worship. But my study demonstrates that we fatally impoverish our appreciation for Hughes’s art if we fail to account for his debt to Christian thought.

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8

Porter, Daniel F. "God among the gods an analysis of the function of Yahweh in the divine council of Deuteronomy 32 and Psalm 82 /." Lynchburg, Va. : Liberty University, 2010. http://digitalcommons.liberty.edu.

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9

Stock, Paul C. "Fear of the Lord an investigation into its meaning and relevance for Christianity today /." Online full text .pdf document, available to Fuller patrons only, 1986. http://www.tren.com.

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10

Stratis, Justin. "God's being toward fellowship : the meaning of "God is love" in dialogue with the theologies of Friedrich Schleiermachar and Karl Barth." Thesis, University of Aberdeen, 2012. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=186842.

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This thesis explores the meaning of the biblical phrase ‘God is love’ through an examination of two quintessentially modern Protestant theologies. After considering the complexities of theological predication and juxtaposing several classical and contemporary approaches to the matter, the distinct approaches of Friedrich Schleiermacher and Karl Barth are presented and ultimately commended for their tendency to treat divine love as a ‘conclusion’ to the doctrine of God, rather than as a conceptual starting point. In contrast to many contemporary approaches, the thesis concludes by suggesting that God’s love is best conceived as his being toward fellowship, rather than as the eminent instance of loving fellowship understood according to human experiences of love (including that of being loved by God).

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11

Scherer, Nicholas Deyo. "The way of single-mindedness a study of divine simplicity and human duplicity in James /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p090-0353.

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12

Souther, David F. "How does God answer your most important questions?" Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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13

Ewing, Janice A. "Narratives about God and Gender: Women's experiences." Diss., Virginia Tech, 1997. http://hdl.handle.net/10919/27781.

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The purpose of this study was to examine complexities which constitute womenâ s narratives in a conservative Christian church context. Complexities often occur around self-perception, religious beliefs, choices and change, in regard to gender relations. A review of literature indicated that social constructions about gender influence the way individuals construct narratives and meaning about their lives, which inform them how to live. Taking into account how reality is constructed though social dialogue an emphasis was placed on understanding how individuals conform and reform knowledge. This is often accomplished through the use of language around cultural and personal narratives. Ph. D.

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14

Royer, Lorraine Bernadine. "Eucharist celebrating and living the justice of God /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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15

Wilson, Stephen J. "The communal nature of man in the image of God." La Mirada, CA : Talbot School of Theology, Biola University, 2008. http://dx.doi.org/10.2986/tren.042-0155.

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16

McMartin, Bruce W. "Communicating the God of the Bible in the high power distance Haitian context a course on the doctrine of God /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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17

Pleska, Thomas Alexander. "Hypostasis, ousia, energeia, and apeiria in Christian thought before the Cappadocians." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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18

Turner, P. Roger. "Christ the Redeemer and the best of all possibly created worlds using Alvin Plantinga's 'O Felix Culpa' theodicy as a response to William Rowe's 'Can God be Free?' and the underlying evidentical argument from evil /." Lynchburg, Va. : Liberty University, 2009. http://digitalcommons.liberty.edu.

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19

Ryle, Jacqueline Lillian. "'My God, my land' : interwoven paths of Christianity and tradition in Fiji." Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.246970.

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20

Daniels, Amy Lydia. "Justice in Augustine's City of God." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71609.

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Thesis (MPhil)--Stellenbosch University, 2012. ENGLISH ABSTRACT: This thesis outlines Augustine’s thought on justice as articulated in The City of God: against the Pagans. The purpose of the study was to investigate the place and role of his convictions about justice in his apologetic project. To this end, Books 19-22 of The City of God were read within the historical, religious and ideological contexts of Augustine’s day. Aspects deemed relevant to the stated goals of the thesis and which were therefore surveyed, were pagan-Christian relations and Neo-Platonism in the fifth century; the sacking of Rome in AD 410, a perceived injustice which occasioned rampant calumnies against the Christians and questions regarding the justice of God; secular jurisprudence and legal practice, with a focus on the role of bishops in dispensing justice; biblical perspectives on justice. A reading of Books 19-22 of the City of God was then done, in which it was found that justice was viewed by Augustine as subordinate to, but straining toward the Supreme Good, identified as peace. Moreover, it was shown that Augustine’s perspective on justice is inextricably linked with his eschatological convictions. These are that God is set to establish an eternal City, composed of those who, throughout history, have pledged allegiance to Him. That city is characterised by peace and justice, as determined by God. Any peace or manifestation of justice in the present age was shown to flow from humankind’s predisposition toward self-love (egotism). As such, they are presented by Augustine as a poor reflection of the perfect peace and justice that will be established by God. With regard to Augustine’s defence of the Christian faith, it was found that he employs a model of argumentation which takes as its point of departure the worldviews of his opponents, showing up cracks in their thinking. He then presents his own perspective as the better alternative. The juxtaposition of the current age, fraught with injustice and chaos, against the eternal peace and justice to be established by God, were shown to be important selling-points for Augustine. For him, life in the eternal City of God was an irresistible offer, which he sought to hold out to his opponents. AFRIKAANSE OPSOMMING: Hierdie tesis skets Augustinus se denke oor geregtigheid soos geartikuleer in Die Stad van God: teen die Heidene. Die doel van die studie was om die plek en die rol van sy oortuigings oor geregtigheid in sy apologetiese projek te ondersoek. Met hierdie doel is Boeke 19-22 uit Die Stad van God gelees binne die historiese, godsdienstige en ideologiese kontekste van Augustinus se tyd. Aspekte wat as relevant beskou is tot die vermelde doelwitte van die tesis en wat dus ondersoek is, is verhoudings tussen heidene en Christene asook Neo-Platonisme in die vyfde eeu; die plundering van Rome in 410 n.C., ’n vermeende onreg wat aanleiding gegee het tot onbeteuelde laster teenoor die Christene en vrae oor die geregtigheid van God; sekulêre wetsgeleerdheid en regspraktyk, met die fokus op die rol van biskoppe in die beoefening van regspraak; bybelse perspektiewe op geregtigheid. ’n Vertolking van Boeke 19-22 uit Die Stad van God is daarna gedoen, waarin daar bevind is Augustinus het gemeen dat geregtigheid ondergeskik is aan, maar wel streef na, die Hoogste Goed, wat naamlik as vrede geïdentifiseer word. Verder is daar getoon dat Augustinus se perspektief op geregtigheid onlosmaaklik verbind is aan sy eskatologiese oortuigings. Hierdie oortuigings is dat God ’n Ewige Stad sal vestig wat saamgestel is uit dié wat deur die geskiedenis heen trou aan Hom gesweer het. Daardie stad word deur vrede en geregtigheid gekenmerk, soos dit deur God bepaal is. Daar word gewys daarop dat enige vrede of manifestasie van geregtigheid in daardie tyd bloot voortgevloei het uit die mens se geneigdheid tot selfliefde (egotisme). Dít word deur Augustinus voorgehou as ’n swak weerspieëling van die volmaakte vrede en geregtigheid wat deur God ingestel sal word. Wat betref Augustinus se verdediging van die Christelike geloof, is daar bevind dat hy ’n redeneringsmodel gebruik wat die wêreldbeskouings van sy opponente as uitgangspunt gebruik, en só die foute in hul denke uitwys. Hy bied dan sy eie perspektief as die beste alternatief aan. Die naasmekaarstelling van die huidige era, vol ongeregtigheid en chaos, teenoor die ewige vrede en geregtigheid wat deur God ingestel sal word, is uitgewys as belangrike verkoopspunte vir Augustinus. Vir hom was die lewe in die Ewige Stad van God ’n onweerstaanbare aanbod wat hy aan sy opponente wou voorhou.

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21

Baxter, Katherine Isobel. "Early twentieth century modernism and the absence of God." Thesis, University of Glasgow, 2003. http://theses.gla.ac.uk/6334/.

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At the beginning of the twentieth century we find novelists using their medium to express doubt in both the Judeo-Christian narrative as archetype and the possibility of purposive narrative in their own work. Often these writers took well-recognized paradigms of purposive narratives, such as 'the quest', or 'historical narrative' and adapted them to show them failing to reach their purposed denouement. The work of these novelists was paralleled by that of contemporary poets. Although the poets' concerns were less immediately affected by the specific challenges to Judeo-Christian narratives, their concern for the efficacy of language was motivated by a similar sense that language no longer possessed the edenic quality of reaching the thing it aimed at. Furthermore the frameworks of art themselves (perspective, rhyme, formal representation, and so on) were found to be unstable. Literary responses to the failure of language and narrative were varied. In a radically simplified form they may be located on a continuum between two points: at one end a desire to fill the void left by an absent God; at the other a fascination with the possibilities of the void. My thesis situates the work of Conrad in particular, as well as Forster, Eliot, Woolf, Imagism and Dada, on this continuum, during the period of, roughly, 1899-1925. The works of these individuals and groups are considered individually and comparatively through detailed readings of texts and images. Through such consideration it becomes apparent that the fascination of the void, which attracted all these writers to varying extents, also brought them to realize new aesthetic possibilities that seemed to fill the void. In particular, the modernist texts under consideration developed an aesthetic of aperture, that is to say an aesthetic of the momentary, more specifically, the moment prior to comprehension, the moment of experience. In fiction this aesthetic grew out of a deconstruction of purposive narrative in favour of imagistic presentation; in poetry and the visual arts the poem or picture abstracted its object from reality and yet equivalenced reality by presenting an inherent internal logic. That logic apparent in the poem or picture was often placed beyond the grasp of the reader or viewers' understanding, representing the sense that the logical operations of the world or the divine machinations of God, were either beyond comprehension,if not non-existent altogether. This aesthetic of aperture is once again illustrated through detailed examination of particular texts and images. In the works considered this reinstatement of the possibility of purposive narrative and language through an aesthetic of aperture is figured mystically, presented in negative-theological terms of absence, silence and the unknowable. The mysticism identified appears at odds with the predominantly practical theological debates in Europe at the time and yet finds philosophical parallels in Wittgenstein's Tractatus. The thesis concludes that the return, in modernist works, of attempts to fill the void is the result not only of aesthetic, but also of social and personal (in particular the repercussions of world war), desires for at least the possibility of purposive narrative and language.

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22

Kerrick, Michael Thomas. "Sacramental living encountering God out of the ordinary /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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23

Filby, Liza. "God and Mrs Thatcher : religion and politics in 1980s Britain." Thesis, University of Warwick, 2010. http://wrap.warwick.ac.uk/4527/.

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The core theme of this thesis explores the evolving position of religion in the British public realm in the 1980s. Recent scholarship on modern religious history has sought to relocate Britain's "secularization moment" from the industrialization of the nineteenth century to the social and cultural upheavals of the 1960s. My thesis seeks to add to this debate by examining the way in which the established Church and Christian doctrine continued to play a central role in the politics of the 1980s. More specifically it analyses the conflict between the Conservative party and the once labelled "Tory party at Prayer", the Church of England. Both Church and state during this period were at loggerheads, projecting contrasting visions of the Christian underpinnings of the nation's political values. The first part of this thesis addresses the established Church. It begins with an examination of how the Church defined its role as the "conscience of the nation" in a period of national fragmentation and political polarization. It then goes onto explore how the Anglican leadership, Church activists and associated pressure groups together subjected Thatcherite neo-liberal economics to moral scrutiny and upheld social democratic values as the essence of Christian doctrine. The next chapter analyses how the Church conceptualized Christian citizenship and the problems it encountered when it disseminated this message to its parishioners. The second half of this study focuses on the contribution of Christian thought to the New Right. Firstly, it explores the parallels between political and religious conservatism in this period and the widespread disaffection with liberal Anglicanism, revealing how Parliament became one of the central platforms for the traditionalist Anglican cause. Secondly, it demonstrates how those on the right argued for the Christian basis of economic liberalism and of the moral superiority of capitalism over socialism. The next chapter focuses on the public doctrine of Margaret Thatcher, detailing how she drew upon Christian doctrine, language and imagery to help shape and legitimise her political vision and reinforce her authority as leader. Finally, the epilogue traces the why this Christian-centric dialogue between the Church and Conservative government eventually dissipated and was superseded by a much more fundamental issue in the 1990s as both the ruling elite and the Church were forced to recognise the religious diversity within British society.

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24

Shrock, Christopher A. "C. S. Lewis's moral argument for the existence of God." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p018-0109.

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25

Barbee, David. ""That we might be made God" themes of deification in western medieval Catholicism /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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26

Affum, John Badu. "Images of God examining and expanding formatee's images of God, images that challenge but also fit our particular milieu, a Ghanaian perspective /." Chicago, IL : Catholic Theological Union at Chicago, 2008. http://dx.doi.org/10.2986/tren.033-0853.

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27

Henderson, Mark. "God, world and humanity : an investigation into the work of Gordon D. Kaufman." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83183.

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In this study the apparent conflicts between the concept of nature and the concept of God, and the relationship between the concept of God and the concept of world provide the basis for analysing how Gordon D. Kaufman reformulates the concept of God. For Kaufman the concepts of world and nature are religiously relevant insofar as they call for a theology for our contemporary life centred in this world rather than in some metaphysical beyond. This study examines how Kaufman articulates a concept of God that is not necessarily bound by the traditions of a particular religion, but also whether he offers a concept of God for the so-called 'secular' modern world. Chapter one examines how Kaufman conceives of the difference between world and nature. Chapter two relates the analysis of these concepts to the concept of God as well as Kaufman's treatment of revelation in light of his attempts to reconstruct the concept of God. Chapter three considers some of Kaufman's recent suggestions for reformulating the concept of God that take into account the relativist and historicist perspectives.

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28

Graham, E. Dorothy. "Chosen by God : the female itinerants of early primitive Methodism." Thesis, University of Birmingham, 1986. http://etheses.bham.ac.uk//id/eprint/4557/.

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Present day Methodists are often surprised to learn that ‘women in the Ministry’ is not a twentieth century phenomenon; that the Bible Christians and Primitive Methodists had the flexibility and foresight to make valuable use of female preaching talents. This research has concentrated on the women travelling preachers of Primitive Methodism, starting from the premise that there were doubtless far more than was immediately apparent; searching them out; looking at their life and work; their value and influence within the context of the movement itself and in relation to the strata of society to which it chiefly appealed. I have sought to weigh the contemporary arguments about the merits and demerits of female preaching; to look at the gradual decline and ultimate demise of the female itinerant; to see if an explanation for their disappearance could be found in the prevailing social conditions or if the answer lay within Primitive Methodism itself. As Primitive Methodism moved from enthusiastic evangelism towards consolidation so its emphasis shifted and its attitudes developed and changed. The female travelling preachers played a vital, though often little acknowledged, role in the Connexional evolution and it is this role which I have tried to explore and evaluate.

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29

Armes, Travis Michael. "Sub Petro excavating the good news of the Kingdom of God /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p062-0310.

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30

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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31

Pankey, William J. "The nature of existential doubt among Assemblies of God constituents." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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32

Choy, Renie S. ""Temple of the living God" the transformation of a metaphor and its application in fourth- and fifth-century Christianity /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1564.

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33

Borysov, Eduard. "Union with the Triune God : interpretations of the participationist dimensions of Paul's soteriology." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=231021.

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In recent years as supposedly “Lutheran” readings of Paul's doctrine of “justification by faith” have increasingly come under attack, and as the weaknesses of the New Perspective on Paul have been identified, there has been a growing interest in reading the apostle as teaching something best understood in participationist terms (chapter 2). Particularly, there have been multiple attempts to retrieve the patristic concept of “theosis” as a counterpart of union with Christ. This move is particularly associated with the work of Michael J. Gorman, Stephen Finlan, M. David Litwa and Ben C. Blackwell and is connected to the recent interest in deification as a widespread concept in Christian theology, one with significant ecumenical potential (as attested by the Finnish Lutheran School). To date, however, inadequate attention has been paid to the complex character and history of theosis in the theological tradition, meaning that the word is used in biblical studies in a way that is over-simplistic. All of the studies to read Paul in terms of theosis have been too over-imposing (Litwa), too narrow (Blackwell) or too general (Gorman, Finlan) in their comparison of Paul with the Jewish, Greco-Roman, and Orthodox traditions to properly address the validity of the category of theosis for the analysis of Paul. This study will deal with this deficiency by tracing the four trajectories of theosis in the patristic era (chapter 3). This dissertation proffers a concept, tentatively labelled triadosis, which intends to present the whole complex that is treated elementally in the various trajectories. Further exploring what we have labelled triadosis in the later theological traditions, chapter 4 rereads Luther and Calvin with the help of the Finnish Lutheran School and J. Todd Billings. These scholars argue that the idea of union with Christ is central for both Luther and Calvin and always includes the Father and the Spirit, hence presuming a Trinitarian dimensio The final chapter addresses the deficiencies of three major proponents of theosis as an appropriate category to describe Paul's soteriology. This analysis stresses that the historical rediscovery of deification in surrounding culture should not minimise the apostle's distinction from his polytheistic contemporaries (Litwa). Equally, the Christocentric soteriology misplaces the appropriate emphasis on the Father and the Spirit (Blackwell). Finally, the use of essentialist terminology should be grounded in patristic and contemporary theological discussions (Gorman). Thus, the theme of triadosis helps the reader to view Paul's soteriology as the Father's endeavour to bring redeemed humanity in union with himself in Christ through the power of the Holy Spirit.

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34

Hope, Ross A. "And God Created Pornography : The relationship between pornography and Christianity in the postmodern mediasphere." Queensland University of Technology, 2004. http://eprints.qut.edu.au/15938/.

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Pornography and Christianity are multifaceted, complex institutions that resist generalisation. In today's postmodern society, they are also mediated commodities that compete within the mediasphere. They are both dependant on the mass media, and communication technologies such as the internet for their survival. The binarised nature of these two institutions has led to a significant amount of 'productive othering', whereby both institutions have sought to define themselves in relation to their 'other', thus creating a space in society for their opposing force. In a sense, Christianity and pornography rely on each other in order to contextualise, and provide an opportunity to restate their own ideological position. This mutual need, suggests that the contemporary nature of their relationship is symbiotic. The relationship between pornography and Christianity can be observed in various sites within the mediasphere, such as the internet, and the film industry. These two sites provide varying accounts of their relationship, and evidence of productive othering, while also demonstrating the paradoxical affect the postmodern mediasphere is having on these two institutions -- that they are also becoming increasingly hybridised, intertextual, and difficult to distinguish from one another.

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35

Duffy, Eric. "God-talk in the media age, John Hick's theology of religions and western christianity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ37795.pdf.

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36

Wilson, Ashley Nichole. "Adopting the orphan's God : Christianity and spirituality in nineteenth- and twentieth-century girls' books." Thesis, University of Cambridge, 2015. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.708956.

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37

Pérez, G. Máximo. "The essential needs of the man of God and the church to accomplish the Christian ministry." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.

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Thesis (D. Min.)--Western Conservative Baptist Seminary, 1986. Typescript. Appendix II is a Spanish translation of the Bible study manual on I & II Timothy found in Appendix I. Includes bibliographical references (leaves 265-267).

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38

Taylor, Christopher Vincent. "Up-staging God : from immanence to transcendence : how a hermeneutic of performance illuminates tensions in Christian theology and tragic encounters between God and humanity." Thesis, University of Glasgow, 2017. http://theses.gla.ac.uk/8333/.

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This thesis will argue that by applying a hermeneutic of performance to biblical narratives, religious dramatic texts and Anglican liturgies we are able to encounter the divine as an immanent and transcendent presence in theatrical performance. Performance, and theatricality, create realities beyond our quotidian experience and provide a context for such encounters. To explore these encounters I consider biblical texts, where God is present and active in a narrative, dramatic texts where God is a character on stage and Christian liturgies where God is active as first person of the trinity, passive as object of worship, or supremely in the Eucharist, present as Jesus. All will be examined through the twin lenses of performance as an end and theatricality as the means to such an end. Theatrical performance is conditional upon multiple dynamics of action and reaction, feedback and response between both actors and audience which constantly modulate its process. Although capable of repetition, a performance remains unique and possessed of its own truth – however interpreted, Hamlet remains Hamlet. In performance actors become characters, each working with audiences to create and participate in different realities. This is the single most important application of theatricality. In performance, all characters and audience are of equal value and within the framework of a performance can shape and change what happens. ‘Upstaging’ of any character, by any character is always possible. This means that outcomes may be expected but can never be guaranteed. God viewed as a character must be subject to the same constraints as other characters. This raises theological problems. In the biblical narrative of Moses, God is upstaged by Aaron casting the Golden Calf, and by Moses’ post hoc rejection of divine forgiveness. Once God appears on stage his divinity is at risk by being, or perceived as being a human playing at being God, so finite and idolatrous. In liturgical texts God is the object of worship, but when worship includes elements of performance and theatricality, God, Jesus and congregations are all potential performers raising the theological spectre of authentic ‘liturgical celebration’ becoming theatrical ‘imaginative representation’. However, the different realities afforded by performance and theatricality allow mutual liminalities as God and humanity cross thresholds into each others’ presence sharing and shaping events. In all the texts examined there are events where transgression and conflict render them susceptible to becoming tragedies. As a character in their performance God’s impassibility is threatened and he must bear responsibility for their outcomes with their apparent loss of redemptive hope. As God becomes a character in human stories (Moses, cycle plays) his immanence affects their outcomes, but as humans become characters in divine stories (the Eucharist) they enter moments of transcendence. In their mutuality, realities created by performance and theatricality offer transformative experiences of truth and redemptive hope unique in themselves but unitive in their repetition.

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39

Gold, Malcolm. "Proselytism, retention and re-affiliation : the hybridisation of an Assembly of God Church." Thesis, University of Warwick, 2000. http://wrap.warwick.ac.uk/55811/.

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This study provides a qualitative analysis of an Assembly of God Pentecostal church in the North East of England. The research employed an ethnographic framework incorporating overt participant observation and in-depth interviews over the period of one year at the City Christian Centre. In addition, a number of other churches (of varying denominations) were visited and observed. In this work, former interpretations within the sociology of religion, regarding membership and recruitment, are challenged and new perspectives offered. Few ethnographic studies of conservative evangelical Christians in the United Kingdom exist and quantitative work on this group, generally, has failed to define significant concepts such as salvation and conversion adequately. While such concepts remain foundational to the conservative evangelical believer, a significant transformation of religious expression is taking place within contemporary British Pentecostalism. This thesis gives an account of a synthesis between classical Pentecostals and the Charismatic movement that is creating a distinct form of spiritual expression resulting in a hybrid church. This fusion of traditions affects congregations in a number of important areas. Expressions of praise and worship, theological interpretations and church leadership each reflect the dynamics of the hybrid church. So in addition, does a shift in class composition. Once the preserve of the working classes, Pentecostalism in Britain is now much more socially and economically diverse in its membership. This thesis comes at an interesting time for the sociology of religion. Much is said about a resurgence of interest in religion, this is partly due to its persistence in society. Much work has focused on church demographics and secularisation, this work, however, shifts the emphasis away from religious decline to religious adaptation and change.

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Rigge, Emily Kate. "The concept of the hidden God in the works of Montaigne and Charron." Thesis, University College London (University of London), 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.313462.

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Kim, Stephen Myongsu. "Transcendence of God a comparative study of the Old Testament and the Qur'an /." Pretoria : [s.n.], 2009. http://upetd.up.ac.za/thesis/available/etd-10172009-125341/.

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Christman, Amy. "Consumerism and Christianity: An Analysis and Response from a Christian Perspective." Malone University Undergraduate Honors Program / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ma1430743994.

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Morse, Holly. "And God created woman : an exploration of the meaning and the myth of Eve." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:08616a56-67b0-47ba-ba87-01715f1daae5.

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The aim of my thesis is to destabilise the persistently pessimistic framing of Eve as a highly negative symbol of femininity within Western culture by engaging with marginal, and even heretical interpretations that focus on more positive or sympathetic aspects of her character. My objective is to question the myth that orthodox, popular readings represent the 'true' meaning of Genesis 2-4, and to explore the possibility that previously ignored or muted rewritings of Eve, which emphasise her knowledge or her motherhood, are in fact equally 'valid' interpretations of the biblical text. By staging analytical and dialogic encounters between the biblical Eve and re-writings of her story, particularly those that help to challenge the interpretative status quo, my thesis re-frames the first woman using three key themes from her story: sin, knowledge, and life. Employing a method of ideological reception criticism, I consider how and why the image of Eve as a dangerous temptress has gained considerably more cultural currency than the equally viable pictures of her as a subversive wise woman or as a mourning mother. To conclude, I argue that Eve is neither an entirely negative nor entirely positive figure, but rather that her characterisation, both biblically and in reception, is ambiguous and multivalent. My thesis thus offers a re-evaluation of the meanings and the myths of Eve, deconstructing the dominance of her cultural incarnation as a predominantly flawed female, and reconstructing a more nuanced and balanced presentation of the first woman's role in the Bible and in her afterlives.

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Gonzales, Alexander R. "The divine proclamation formula as the basis for renewal of the Sinaitic covenant a literary exposition of Exodus 34:6-7 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p001-1079.

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Lombardo, Nicholas Emerson. "The ethics of redemption : God's will and Christ's crucifixion." Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609108.

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Khiba, Mary Rene Anastasia Nthabiseng. "Spirituality of the Basotho the values of the reign of God /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Johnson, John M. "Enhancing the quality of Christian leaders developed at the Mediterranean Bible College, Beirut, Lebanon, through discipleship." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Vaughan, Stephen Benson. "The influence of music on the development of the Church of God (Cleveland, Tennessee)." Thesis, University of Birmingham, 2015. http://etheses.bham.ac.uk//id/eprint/6165/.

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This thesis examines the \(influence\) of music on the development of the Church of God (Cleveland, Tennessee). The dissertation is historically driven, but relies upon an interdisciplinary approach to draw on the insights of ecclesiology, theology, liturgiology, church development, and music. This thesis utilizes a chronological and systematic approach to the relationship between music and the Church of God in the United States during the first 125 years of the denomination’s history, from 1886 – 2011. The study focuses upon eight major themes: historical roots, education, publishing, evangelism, transition, nurturing, liturgiology, and worship, to show that music had a widespread influence on the development of the denomination. The musical underpinnings for these broad themes include: Spirited-singing and exuberant worship; traveling music groups for the purpose of promotion; the shaped-note tradition; technological advancements; the amalgamation of both music and the youth of the Church of God; the establishment of a leadership structure for music; the music styles used in the Church of God; and finally highlighting worship as a lifestyle. For over a century music has been an often-neglected dialogue partner at the table of academic discussion and literature, and this thesis argues for recognition and a proper place in Pentecostal history.

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Albrecht, James Arthur. "A resource manual for church development for the Church of God in Egypt." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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Teal, Andrew Robert. "The God-man : an engagement with the theology of Athanasius of Alexandria, its genesis and impact." Thesis, University of Birmingham, 2006. http://etheses.bham.ac.uk//id/eprint/218/.

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This dissertation sets the Christology of Athanasius of Alexandria in the context of its sources, and evaluates its reception up to the Council of Chalcedon. His well-known emphasis upon the Son’s divinity is shown to be underpinned and counterpointed by a theological integration of creatio ex nihilo into his Christology. Recognizing the lack of continuity between the soul and divine being, Athanasius insisted upon the need for an ontological understanding of mediation, a project opposed by Arius. This dissertation demonstrates that the influence of Contra Gentes / De Incarnatione’s dynamic emphasis upon the Logos’s divine identity, is evident in both miahypostatic and dyohypostatic Christological trajectories, and that different aspects of the Athanasian corpus are responsible for multi-dimensional Christological developments. The impact of Athanasius is shown by a re-evaluation of Apollinarius, and in an exploration of the development of Christological language in Antiochene and Alexandrian Christologies of the fifth century. The motif of ontological mediation and relation of both natures in the God-Man in these diverse contexts demonstrates that Athanasius’s resolution was pivotal in subsequent Christian theology.

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Dissertations / Theses on the topic 'God God (Christianity)'

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