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Dissertations / Theses on the topic 'Incarnation – History of doctrines – 20th century'
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1
Ho, Man Kei. "A critical study on T.F. Torrance's theology of incarnation." Thesis, University of Wales Trinity Saint David, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683219.
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Price, Christopher A. "The resurrection : aspects of its changing role in 20th century theology." Thesis, University of St Andrews, 1987. http://hdl.handle.net/10023/2886.
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This thesis deals with theologies of the Resurrection in the twentieth century. We have chosen for study seven major theologians whose work reflects significant achievement in this area. We begin with a look at 'dialectical' theologians Karl Barth and Rudolf Bultmann and deal with their debate on the nature and meaning of the Resurrection. Because of their importance to theology they are dealt with extensively. From there we move on to the contemporary theologians of 'hope, ' Jürgen Moltmann and Wolfhart Pannenberg, before completing our research with a chapter on the Catholic theologians Karl Rahner, Edward Schillebeeckx, and Hans Küng. It was our purpose initially (and we hope we have been consistent throughout) to give a well-rounded purview, and thus a fairer criticism, of each theology. Yet into the research it seemed obvious that a consistent major concern of each theologian centered on how one comes to faith in such a unique event. It was certainly at the core of the Barth-Bultmann debate and remains crucial. Thus it may be stated that the concerns which receive the primacy in this work are those discussions in our theologies which deal with the nature of the Resurrection, its status as an event of history, and its ability to be proved and thus believed as other events of history are proved and believed. We ultimately conclude that the most satisfactory entry into faith in the Resurrection is through a juxtaposing of the work of Wolfhart Pannenberg and Hans Küng. The focus of the paper is changed in the second half of the Conclusion as we suggest what course studies on the Resurrection might take in the future. Here we find the perspective of Jewish New Testament theologian Pinchas Lapide to be most provocative and speculate on the possibilities that the Resurrection might hold for Jewish-Christian relations.
3
Dyck, Timothy Lee. "Proper basicality for belief in God : Alvin Plantinga and the evidentialist objection to theism." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23330.
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This study explores how successful Alvin Plantinga is in his contention that belief in God can be obtained and maintained in a basic way that attains and retains rationality for reflective persons. Plantinga indeed calls into question any confident presumption that theistic belief is epistemically irresponsible. He not only seriously challenges the necessity for propositional evidence to be available for such belief to be justified, he also supplies significant support for the conclusion that it remains legitimate even if it faces a preponderance of contrary considerations. However, Plantinga does not convincingly demonstrate that basic theistic belief merits privileged status by virtue of a character sufficiently analogous to paradigmatic perceptual, memory and ascriptive beliefs. Nor does he adequately argue its independence from the bearing of evidentialist concerns, especially regarding its background moorings. He needs to do more work to show the full warrant for theistic belief.
4
Tang, Siu-Kwong. "God's history in the theology of Jürgen Moltmann." Thesis, University of St Andrews, 1995. http://hdl.handle.net/10023/13968.
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It is true that Jürgen Moltmann does not systematically construct a theology of God's history. However, his theological discussion of different themes and doctrines shows that God has a history. Therefore, the aim of this thesis is to give an analysis to his theology of God's history and historicity. Moltmann starts his theology by contrasting God's self- revelation in the promise with that in the epiphany of the eternal present. Chapter 1 traces revelation as epiphany in the Canaanite religion, Parmenides' philosophy and contemporary doctrine of revelation and analyses its analogical characteristic. Revelation as promise is scrutinised in chapter 2 so as to display its dialectical structure, significance and offer a background for further understanding of God's self-revelation in the Christ event. The analogical principle of knowledge and its use in Platonic philosophy and Thomas Aquinas' natural theology which Moltmann heavily criticises is discussed in chapter 3. Its ontological and epistemological character that makes God's self-revelation and being ahistorical is to be emphasised. In contrast to the analogical principle Moltmann proposes the dialectical principle which is embodied in the Christ event. Its meaning and significance for God's history is the subject of chapter 4. Chapter 5 and 6 engage in Moltmann's revolution in the relationship between God's historical act in the cross event and his inner being, the economic trinity and the immanent trinity. Chapter 5 clarifies the relationship of the cross event to the inner divine life and relevant criticism while chapter 6 explicates the primary determination of God's inner life to his outer act in history. Moreover, God as love in Moltmann's theology is given a detailed examination in regard to God's self- limitation and self-de-limitation in eternity and in history. Moltmann's understanding of God's history in the Christ event creates conditions for historical transformation of this world. This is discussed in chapter 7. This thesis is concluded in chapter 8 with an analytical summary of Moltmann's approach to God's history, the character of God's history and God's historicity, and an appreciative appraisal of Moltmann's theological breakthroughs and insights.
5
Yap, Joaquin Choy. "Word and wisdom in the ecclesiology of Louis Bouyer." Thesis, University of Oxford, 2003. http://ora.ox.ac.uk/objects/uuid:82c95c9f-26ba-4fb4-89bb-de0ba93f9e10.
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Chapter Five finally argues that Bouyer's construal of the Church's principal actions (liturgical celebration, evangelical witness, and the total life of prayer and Christian discipleship) is consistent with his christological and trinitarian horizon, and that these ecclesial actions respond most appropriately to the divine initiative manifested in the Word and Wisdom.
6
Tucker, Nicholas John Cuthbert. "In search of the romantic Christ : the origins of Edward Irving's theology of incarnation." Thesis, University of Stirling, 2018. http://hdl.handle.net/1893/27283.
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This thesis reassesses the evidence surrounding Edward Irving’s controversial teaching about the doctrine of the incarnation. Irving was a controversial figure in his own day and his legacy has been contested ever since he was dismissed from the ministry of the Church of Scotland for teaching that Christ had a ‘fallen’ human nature. This thesis re-examines the emergence and significance of Irving’s teaching. It evaluates the scholarly consensus that his distinctive Christology was a stable feature of his thought and argues the case that his thinking in this area did change significantly. Methodologically, this thesis draws on some aspects of Quentin Skinner’s work in the importance of context (Chapter Two) to understand Irving as he really was, rather than in terms of his later significance. In the light of this, Irving’s biography is examined in Chapter Three, before moving into a discussion of the influential part played by Samuel Taylor Coleridge in Irving’s intellectual development (Chapter Four). The second half of the thesis then moves on to consider the development of Irving’s Christology and the questions surrounding its provenance and development (Chapters Five and Six). Finally, in Chapter Seven, possible sources of explanation for Irving’s distinctive ideas about the Incarnation are exhibited and assessed. The argument of this thesis is that Edward Irving developed an account of the Incarnation that was essentially novel, in response to the Romantic ideas that he had derived from Coleridge. In accordance with Coleridge’s assessment, it is argued that this derivation was rendered more complex by Irving’s incomplete apprehension of Coleridge’s underlying philosophy. Nonetheless, it is argued that Edward Irving’s teaching presented a Romantic version of Christ, and that this distinctive conception owes more to the times in which Irving lived than to the theological tradition to which he claimed adherence.
7
Scharper, Stephen B. "The Role of the Human in Christian Ecological Literature." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ37021.pdf.
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Harley, John. "An evaluation of the soteriology of John Murray." Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683174.
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MacLean, Stanley Stephen. "The eschatological orientation in the early theology of Thomas F. Torrance, 1939-1963." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=42279.
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Thomas F. Torrance (1913- 2007) is recognised as one of the foremost theologians of the twentieth century. Eschatology occupies a very significant place in his theology, although scholars interested in his work have paid little attention to this fact, focusing instead on his methodology. This thesis not only brings Torrance's eschatology to light through an exploration of his sermons, correspondence, lectures and short writings, it shows that it is a central component of his early theology, uncovering an eschatological orientation in his treatment of various Christian doctrines. It also takes cognizance of the fact that this eschatology is shaped by such events as WWII, the spread Clf communism, the modern eschatological debate and the world- wide ecumenical movement. Torrance's eschatology seeks to recapture, on the basis of a high Christology, the New Testament tension between the present realization of the Kingdom of God and the future consummation of it. In contrast to many contemporary eschatologies, Torrance's eschatology is apocalyptic, ecclesial and ecumenical. It is unique too in its attempt to do justice to the humanity of Christ and to the interrelation of the doctrines of creation and redemption.<br>Thomas F. Torrance (1913 - 2007) est reconnu comille l'un des principaux theologiens du XXe siecle. L'eschatologie occupe une place importante dans sa theologie, bien que les chercheurs interesses par ses travaux ont porte peu d'attention a ce fait, se concentrant plutot sur sa methodologie. Cette these apporte non seulement l'eschatologie de Torrance a la lumiere a travers une exploration de ses sermons, sa correspondance, ses conferences et de courts ecrits, elle demontre aussi qu'elle est un element central des debuts de sa theologie, devoilant une orientation eschatologique dans son traitement des differente doctrines chretiennes. Elle prend egalement connaissance du fait que cette eschatologie est faconnee par des evenements comme la Seconde Guerre mondiale, la propagation du communisme, Ie debat eschatologique mod erne et Ie mouvement recumenique mondial. L'eschatologie de Torrance cherche a retrouver, sur la base d'une haute christologie, la tension neotestamentaire entre la realisation actuelle du Royaume de Dieu et son accomplissement futur. Contrairement a de nombreuses eschatologies, on decouvre chez Torrance une eschatologie qui est apocalyptique, ecclesiale et recumenique. Elle est aussi remarquable pour sa tentative de rendre justice a l'humanite du Christ et de l'interdependance des doctrines de la creation et de la redemption. fr
10
Siebenaler, David P. "Indiana Disciples of Christ and the modernist-fundamentalist controversy, 1919-1930." Virtual Press, 2004. http://liblink.bsu.edu/uhtbin/catkey/1292991.
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Like many mainline Protestant denominations, the Disciples of Christ in Indiana experienced discord and schism during the 1920s as a result of the modernistfundamentalist controversies. Although many historians accentuate the role of doctrinal disputes, recent scholarship suggests the importance of social and cultural factors. This study shows that the strife between modernist and fundamentalist Disciples in Indiana encapsulates a larger cultural rift in American society that had been growing since the latter part of the nineteenth century. Using the rhetoric of "cooperation," modernist Disciple leaders of the statewide Disciples of Christ organization tried to implement a more centralized church structure that would enable them to pursue a progressive agenda. Fundamentalist Disciple ministers and laypersons regarded such efforts as an infringement on their local autonomy, and their widespread involvement in the 1920s Ku Klux Klan was symptomatic of their anxiety over modernizing forces within their churches and throughout American culture.<br>Department of History
11
Russell, Edward J. N. "The role of secular discourse in theological anthropology and the doctrine of sin : a comparative study of Alistair McFadyen and Karl Barth." Thesis, University of St Andrews, 2003. http://hdl.handle.net/10023/13541.
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Contemporary theology increasingly is concerned with 'inter-disciplinary dialogue'. There has, however, been little work done on the under-girding structures of such a dialogue. The central concern of this thesis is to explore the methodological foundations for the relation between 'theology' and 'secular discourse'. Although there are many possibilities for testing the relation between theology and secular discourse, theological anthropology and the doctrine of sin are used as the primary testing grounds because they are central to the concerns of much contemporary systematic theology as well as being areas to which the secular world has much to contribute. Alistair McFadyen's and Karl Barth's work in these areas is adopted as the particular focus of the thesis. Together their work offers a rich environment for analysing the methodological issues at stake in the relationship between theology and secular discourse. The primary aim of the thesis is to offer an approach to interdisciplinary dialogue which maintains 'the priority of God' in theological method whilst recognising that engagement with secular discourse enables theology 'to do its job better'. Drawing from McFadyen's and Barth's work in theological anthropology and the doctrine of sin, some methodological foundations for structuring the relation between theology and secular discourse are laid out and stated in a more widely applicable form.
12
Bartos, Emil. "The concept of deification in Eastern Orthodox theology with detailed reference to Dumitru Staniloae." Thesis, University of Wales Trinity Saint David, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683144.
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Baichwal, J. S. (Jennifer Suneeta). "Reinhold Niebuhr, sin and contextuality : a re-evaluation of the feminist critique." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23323.
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This thesis comprises a re-evaluation of the feminist theological critique, as given by Valerie Saiving, Judith Plaskow, Daphne Hampson and Susan Nelson Dunfee, of Reinhold Niebuhr's doctrine of sin. The re-evaluation proceeds from a contextual interpretation of Niebuhr's theology in general and a contextual reading of his doctrine of sin in particular. My argument is that Niebuhr is deliberately and consistently a contextual theologian. I locate his contextual methodology in the open-ended approach of Christian realism.<br>The feminist critique is based on the assumption that Niebuhr universally defines the primary sin as pride. It is argued that pride is in fact a distinctly male characteristic, and, while quite plausibly the primary sin for men, is clearly not the primary sin for women. Niebuhr is guilty, that is, of confusing male reality with human reality in the doctrine. Saiving and Plaskow then develop a definition of women's sin which they correspond with Niebuhr's sin of sensuality. This type of sin, rather than being self-aggrandizing, is characterized by inordinate and destructive self-effacement. Their subsidiary argument is that Niebuhr erroneously treats sensuality, which should be equal but opposite to pride, as a secondary form of sin.<br>My argument in this thesis is that the critique rests on a mistaken assumption about the universality of Niebuhr's claim. His concerns were with the powerful. The contextual claim that pride is the primary form of sin in those who are empowered is being mistaken for a claim that pride is the primary sin for all people, regardless of gender or context. My subsidiary argument is that the correlation of women's sin with Niebuhr's understanding of sensuality is mistaken. What the feminists refer to as women's sin is in fact not sin at all for Niebuhr but evidence of injustice. (Abstract shortened by UMI.)
14
Lee, Hyo-Dong. "Jürgen Moltmann as a biblical theologian : political hermeneutic of scripture as foundational for ecological theology." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23225.
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This dissertation explores the way Jurgen Moltmann's biblical hermeneutic informs his salvation-historical approach to ecological theology. Coming from the post-Barthian camp of German Protestant theology, Moltmann has inherited Karl Barth's theological critique of the technological-scientific spirit of modernity. Moltmann differs from Barth, however, in the fact that his underlying preoccupation with the question of theodicy leads him to interpret Barth's theological critique of modernity from within the perspective of modernity's victims. This he accomplishes by retrieving the biblical tradition of eschatologia crucis. Moltmann's political hermeneutic of scripture, which he develops on the basis of the eschatologia crucis, vindicates his salvation-historical approach to nature by offering a substantial critique of the modern techno-scientific spirit. Furthermore, it enables Moltmann's ecological theology to put the crisis of modernity within the broader horizon of the problem of radical evil, thereby offering a profounder hope for the liberation of the suffering creation called for by the WCC theme "Justice, Peace, and the Integrity of Creation."
15
Gibb, Richard. "Grace and global justice : the socio-political mission of the church in an age of globalization, with special reference to Jürgen Moltmann, Stanley Hauerwas, and Oliver O'Donovan." Thesis, University of St Andrews, 2005. http://hdl.handle.net/10023/13590.
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This thesis seeks to explore two fundamental theological questions: first, what does it mean for the Christian community to conceive of itself as a community defined by the covenant of grace; and second, what are the implications of this distinctiveness for its socio-political mission in an age of globalization. The project is interdisciplinary in its approach, and seeks to integrate biblical and theological inquiry together with the specific opportunities and challenges found in a globalized world. Our way of organizing this thesis is attuned to the demands of argument and method of research employed. Divided into three parts, the thesis derives from a critical examination of a theology of grace and its ramifications for the mission of the church in addressing contemporary issues. Part 1 commences by surveying broadly Reformational theological scholarship from the turn of the twentieth century, and explores how this thesis will make a distinctive contribution to scholarly discussion of the church's socio-political mission through focusing on the central doctrine of grace. Part 2 constitutes a comparative analysis of three leading contemporary theologians evaluating to what extent a theology of grace is evident in their theological political theories. Part 3 is where we seek to apply our theological investigation with the phenomenon of globalization, and engage with international political theory through concentrating on the concepts of power and justice in an interdependent world. The conclusion reached in this thesis is that the doctrine of grace, by virtue of its theocentric and trinitarian emphasis on revelation, reconciliation, election, and creation, directs the Christian community in an age of globalization to be an agent of God's justice in the socio-political arena through demonstrating servant-leadership to contribute in enabling the world's poorest and weakest citizens to share in the benefits brought by a globalized world.
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Sharman, Elizabeth, and n/a. "Imagining the revealed God : Hans Urs von Balthasar, Eberhard Jungel, and the triduum mortis." University of Otago. Department of Theology and Religious Studies, 2007. http://adt.otago.ac.nz./public/adt-NZDU20070615.112629.
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'Do not be conformed to this world, but be transformed by the renewing of your minds.' [Rom 12:2]
Hans Urs von Balthasar and Eberhard Jungel are profound and imaginative thinkers who unreservedly ground their theologies in revelation as God�s self-disclosure. This thesis asks what resources such revelation-centred authors, from different traditions, may contribute to a theological understanding of the human imagination. Although theology has often been more interested in the constructive capacities of the imagination, it is the responsive quality of the imagination that is of particular interest to this thesis. Can the imagination contribute to a theological understanding which comprehends the action and speech of God as antecedent to human response?
This thesis examines the epistemological issues that are related both to the imagination and to revelation as the self-communication and self-interpretation of God. The imagination is conceived of as essential to perception and understanding; it allows for both recognition and re-cognition. Through the imagination we can rethink the patterns or paradigms that shape our lives. The renewing of the mind can be said to involve the imagination. However, spiritual transformation requires more than a notion of the imagination as a spontaneous mental act which determines its own content. Balthasar and Jungel, while thinking in lively and narrative ways, are constrained by divine self-disclosure. God�s self-revelation provides the content of the paradigm or pattern by which the Christian believer is to live. The imagination can be said to act as the context or locus of revelation.
This thesis demonstrates that the three days of Easter are central to Balthasar�s and Jungel�s respective understandings of God. For Balthasar and Jungel, the triduum mortis is where the self-revelation of God is most apparent; it is here that God is understood to be self-giving love as Father, Son, and Holy Spirit. While quite distinct in their approaches, both authors work within trinitarian, and therefore relational, frameworks. This thesis traces the motifs that not only express their understandings of the paschal mystery in relational terms but also ground their respective understandings of renewed existence; for Balthasar, the motifs of mission and kenosis, and for Jungel, those of identification and justification. For both Balthasar and Jungel, the events of the triduum mortis can be said to provide the content of, and act as a boundary to, our conception of God. Nonetheless, it is proposed that, within their respective understandings of divine prevenience, Balthasar and Jungel leave room for the exercise of the imagination. God is mystery; God is not a fixed or completed concept.
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Mdaka, Tintswalo Sophie. "A comparative analysis of Western and African traditional churches among Vatsonga : a sociolinguistic study." Thesis, University of Limpopo (Turfloop Campus), 2013. http://hdl.handle.net/10386/1126.
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Tibbetts, James J. S. F. O. "The historical development of biblical Mariology pre- and post-Vatican II (1943-1986 American Mariology)." IMRI - Marian Library / OhioLINK, 1995. http://rave.ohiolink.edu/etdc/view?acc_num=udmarian1431444995.
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O'Rourke, James Colin Daly. "Globalization or liberation theology? : an examination of the presuppositions and motives underlying the efforts toward globalization." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23730.
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This thesis will critically examine the project on globalization as articulated by the Association of Theological Schools in the United States and Canada (ATS) in an effort to uncover the presuppositions and motivations that underlie the project, and to situate them historically and with reference to current North American trends in education and politics. It will argue that the project, as it has been described and defined, comes out of the ethos of Protestant liberalism, particularly as this is embodied in missiology and the 19th century Social Gospel Movement, and that this liberal foundation has been influenced since the 1960's in North America by the Civil Rights Movement, the Women's Movement and the more recent concern related to minorities and North American pluralism. Although lip service is paid to evangelism, ecumenism and interreligious dialogue, the globalization agenda is expressed in terms of social ethics, predominantly justice or liberation theology.
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Kombo, James Henry Owino. "The doctrine of God in African Christian thought : an assessment of African inculturation theology from a trinitarian perspective." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51962.
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Thesis (DTh)--Stellenbosch University, 2000<br>ENGLISH ABSTRACT: Christian faith knows and worships one God known in the Son and in the Holy Spirit. In his
revelation, the Father is depicted as being from Himself, the Son as eternally begotten from
the Father and the Holy Spirit as eternally proceeding from the Father and the Son. This is
what Christian thought means by the doctrine of the Trinity. Although Christian orthodoxy
holds the doctrine of the Trinity, the intellectual tools used to capture and convey it vary
depending on the epoch, cultural context as well as availability of alternative intellectual
images.
This point is demonstrated well in Western Christianity. Western theologies exhibit three
models of the doctrine of the Trinity: 'God as Essence', 'God as an absolute Subject', and
'God as Community in Unity'. These models can be explained by the influence of specific
philosophical presuppositions preferred in certain contexts and at certain times. 'God as
Essence' is constructed from the point of view of neo-Platonism, 'God as an absolute
Subject' uses the infrastructure of German Idealism, while 'God as Community in Unity'
recovers and applies the conceptual tools of the second-century Greeks.
Taking note of the theological methodology of Western Christianity and recognising the
intellectual resources in the African heritage, African inculturation theology has argued for
the use of the conceptual framework of African peoples in the development of theology for
African audiences. In an attempt to make a statement to the effect that African Negroes are
not neo-Platonists, German Idealists or the Greeks of the second century, and to demonstrate
that the African Negroes do have a different ontology that can be deciphered, interpreted, and
systematized in one common way, African inculturation theology has posited a simple
identity between the African notions of God and God known in the Christian faith.
This research assesses and finds inadequate the notion of a simple identity between the
African concepts of God and the Christian understanding of God. In view of this it appeals to
African inculturation theology to critically and creatively deal with the African Christians'
understanding of God. This call means at least two things. Firstly, Nyasaye, Mulungu,
Modimo and so on are to function as the conceptual gates for the Christian view of God. This calls for 'Christianisation' of the African notions of God. Secondly, a 'Christianised'
Nyasaye, for example, must for the Luo people mean God known in the Son and the Holy
Spirit.
The 'Christianised' Nyasaye must then make use of native metaphysics for the purpose of
indigenising or grounding it in the cultural milieu of the situation of reception. To achieve
this goal, this research has located and proposed the NTU metaphysics, which is used widely
by African Negroes. According to this metaphysics, God is not just a static 'substance', an
authoritarian 'absolute Subject', or a mere relationship; God is 'Great Muntu'. The Son is
God because he derives wholly from the whole NTU of the only 'Great Muntu'. The Holy
Spirit is God because he has the NTU shared by both the 'Great Muntu' and the Son. The
Father, the Son and the Holy Spirit are persons because the 'genuine muntu' in them is the
'Great Muntu', who alone is the ultimate person. Thus the Father, the Son and the Holy Spirit
are persons in the ultimate sense.<br>AFRIKAANSE OPSOMMING: Die Christelike geloof ken en aanbid een God in die Seun deur die Heilige Gees. In sy
openbaring leer ons die Vader ken as synde uit Homself, die Seun as van ewigheidheid
verwek deur Vader, en die Heilige Gees as van ewigheid uitgaande van die Vader en die
Seun. Dit is wat die Christelike geloof bedoel met die leer van die Triniteit. Alhoewel die
Christlike ortodoksie gekenmerk word deur die leer van die Triniteit, varieer die intellectuele
vorm wat dit aanneem en waarin dit oorgedra word afhangende van die tydperk, kulturele
konteks sowel as die beskikbaarheid van altematiewe intellektuele aparatuur.
Laasgenoemde kom duidelik na vore in die geskiedenis van die Westerse Christenheid. In die
geskiedenis van die Westerse teologie vertoon die leer van die Triniteit drie gestaltes nl. 'God
as Essensie', 'God as absolute Subjek', en 'God as Gemeenskaap in Eenheid'. Dit hou
verband met die voorkeur vir spesifieke filisofiese voorverondersellings in sekere kontekste
en tye. 'God as Essensie' is die resultaat van neo-Platoniese voorveronderstellings, 'God as
absolute Subjek' dra die kenmerke van die Duitse Idealisme, terwyl 'God as Gemeenskap in
Eenheid' terggryp op en gebruikmaak van die konseptuele aparatuur uit die Griekse denke
van tweede eeu.
Na aanleiding van die teologiese metode van die Westerse Christendom en met erkenning
van die intellectuele moontlikhede van die Afrika erfenis, argurnenteer die Afrika inkulturasie
teologie ten gunste van die gebruik van Afrika konsepte vir die ontwikkeling van 'n teologie
vir Afrika. In 'n poging om die eie en gemeenskaplike aard van die ontologie van Afrika in
onderskeid van die neo-Platoniste, Duitse Idealiste en Griekse filosofie van die tweede eeu,
aan te toon, het die Afrika inkulturasie teologie op 'n simplistiese wyse 'n identeit tussen
Afrika Godsbeelde en die God van die Christelike geloof geponeer.
In hierde navorsing word hierde identifikasie beoordeel en van die hand gewys. Derhalwe
word 'n appel gemaak op die Afrika inkulturasie teologie om krities-kreatief om te gaan met
die Afrika Christene se verstaan van God. Hierde oproep het ten minste twee implikasies. In
die eerste plek moet Nyasaye, Mulungu, Modimo, ens. dien as konseptuele poorte vir die
Christlike Godsverstaan. Dit impliseer 'n 'Christianisering' van die Afrika Godsbeelde. Tweedens bring dit mee dat 'n 'gechristianiseerde' Nyasaye by voorbeeld, vir Luo volk
impliseer dat God geken word in die Seun en die Heilige Gees.
Vervolgens moet gebruik gemaak word van inheemse metafisika met die oop op die
verinheemsing of fundering van hierdie 'gechristianiseerde' Nyasaye in die kulturele milieu
van die resepsie gemeenskap. Om hierdie doel te bereik, word in hierde studie gebruik
gemaak van die NTU metafisika, wat algemen in Afrika voorkom. Volgens hierde metafisika
is God nie net 'n statiese 'substansie', n' outoritere 'absolute Subject' of 'n blote relasie nie,
maar God is die 'Groot Muntu'. Die Seun is God omdat Hy volkome uitgaan uit die totale
NTU van die enigste 'Groot Muntu'. Die Heilige Gees is God omdat Hy die NTU het wat die
'Groot Muntu' en die Seun gemeenskaplik besit. Die Vader, die Seun en die Heilige Gees is
persone omdat die 'egte muntu' in hulle die 'Groot Muntu' is, wat allen die absolute persoon
is. Derhalwe is Vader, Seun en Heilige Gees persone in absolute sin.
21
Sexton, Jason S. "The role of the doctrine of the Trinity in the theology of Stanley J. Grenz." Thesis, University of St Andrews, 2012. http://hdl.handle.net/10023/3025.
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This thesis provides an examination into the primary features in the theology of one of the turn of the century's leading evangelical theologians, Stanley J. Grenz. It begins by establishing the controversial nature of Grenz's project within evangelical theology, and how his aims were misread by a number of evangelical scholars. It then argues that the primary feature in his writings was the doctrine of the Trinity, giving shape to his methodology, theology, and ethical engagement. Accordingly, this thesis identifies the most significant features he adopted and adapted from Wolfhart Pannenberg, whose influence on Grenz is readily seen. These features include not only how Grenz derived particular methodological aspects from Pannenberg (chap. 2), but also those related to the shape of his trinitarian theology itself (chap. 3). Next, while realizing that Grenz's new-found emphasis on a trinitarian project was not placed on a tabula rasa, a wider account of his trinitarian background is considered (chap. 4), as is the particular developmental shape of his doctrine of the Trinity itself (chap. 5). Following this, an examination is made into how Grenz accessed this doctrine of the Trinity, through the imago Dei concept, informed by a theological hermeneutic, theological exegesis, and weaved through the traditional systematic loci (chap. 6). Finally, the shape of his trinitarian ethical work is considered in light of the overall coherence of his body of writings, both in its early form as a Christian ethic as well as in the test-cases that were part of his engagement (chap. 7). This is followed by a summary of the reception of Grenz's project, which is deemed consistent with his aims of being both a distinctly evangelical and trinitarian theologian.
22
Slater, Jennifer. "Direct experience of God in contemporary theology." Thesis, Rhodes University, 1994. http://hdl.handle.net/10962/d1016265.
Full textAbstract:
'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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Martin, Shirley Helen. "Freedom to obey : the obedience of Christ as the reflection of the obedience of the Son in Karl Barth's 'Church dogmatics'." Thesis, University of St Andrews, 2008. http://hdl.handle.net/10023/762.
Full textAbstract:
This thesis argues that Barth’s asymmetrical structuring of the Trinity in I/1, his doctrine of election in volume II, his concept of the humanity of Christ as the imago Dei in III/2 and his account of the obedience of the Son being reflected in his incarnate life, as detailed in IV/1 and IV/2, are not just coherent but mutually reinforcing. The thesis demonstrates that Barth uses a nexus of crucial terms, including ‘correspondence’ [Entsprechung], ‘reflection’ [reflex/Abbildung] and ‘overflowing’ [Ueberstroemen], to express that God’s actions and relationships ad extra reveal who God is. The concept of ‘correspondence’, tentatively present in the first two volumes, gathers pace through III/2 and achieves full force in volume IV, where the obedience of Christ in IV/2 ‘reflects’ or ‘mirrors’ the obedience of the Son in IV/1. Crucially, the fact that the economic Trinity ‘reflects’ the immanent Trinity, or (differently stated) that the immanent Trinity ‘overflows’ into the economy, establishes a direction, an asymmetry, to the relationship of ‘correspondence’. In ch. II of the thesis we argue that the asymmetry developed in the doctrine of the Trinity in I/1 is the basis for this asymmetric correspondence. Barth describes the triune life as one of giving and receiving existence, suggesting a divine order with an irreversible direction, an asymmetric order. This is shown to be particularly evident in Barth’s defence of the filioque clause which enables him to claim that the Spirit is the one in whom the ruling Father and obedient Son are united ad intra. On this basis we argue, in ch. III, that, when Barth revises his doctrine of election, he comes to see it as the event of triune reflection: the Father, Son and Spirit electing to reflect who they are with a direction of determination, an asymmetry, which is irreversible. In this respect we argue against Bruce McCormack, who sees election as the event in which God elects triunity. In ch. IV we read Barth’s III/2 account of the humanity of Christ as the imago Die, as an attempt to demonstrate that God’s economy of salvation corresponds to who he is. This theme comes into full focus in the first two part-volumes of volume IV, explored here in ch. V. The obedience of Christ reflects, corresponds to, the obedience of the Son. There is obedience in God. This concept, which so mystifies Paul Molnar and Rowan Williams, is shown to be theologically consistent with a doctrine articulated by Barth some thirty years previously: his asymmetrically structured doctrine of the Trinity.
24
Dalton, William D. "Reinventing Quakerism: The Peace Testimony and the Five Years Meeting, 1902-1919." Thesis, 1998. http://hdl.handle.net/1805/4960.
Full text
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"Toward a theology of the history of religions: a study of Pannenberg's theology." 2000. http://library.cuhk.edu.hk/record=b5890869.
Full textAbstract:
Lam Tsz Shun, Jason.<br>Thesis (M.Div.)--Chinese University of Hong Kong, 2000.<br>Includes bibliographical references (leaves 72-75).<br>Abstracts in English and Chinese.<br>Chapter Chapter 1 --- Introduction --- p.1<br>Chapter Chapter 2 --- Agenda Illustrated as in Revelation as History --- p.4<br>The Problem Perceived by Pannenberg --- p.5<br>Solution Offered as Dogmatic Theses --- p.9<br>A Preliminary Analysis --- p.14<br>Chapter Chapter 3 --- History and Hermeneutics --- p.16<br>Pannenberg's Historical Method --- p.16<br>Pannenberg's Hermeneutical Method --- p.20<br>Synthesis of the Results of the Historical and Hermeneutical Methods --- p.23<br>Different Aspects Reconsidered --- p.25<br>Chapter Chapter 4 --- Toward a Theology of the History of Religions --- p.30<br>The Problem Perceived by Pannenberg --- p.30<br>The Solution Proposed by Pannenberg --- p.31<br>An Assessment --- p.36<br>Chapter Chapter 5 --- Theology as a Science of Religion --- p.40<br>The Scientific Status of Theology as a Question --- p.41<br>Theology as a Science of God --- p.43<br>Old Problem in New Formulation --- p.47<br>Chapter Chapter 6 --- A Systematic Gestalt --- p.51<br>The Quest of Truth as the Task of Systematic Theology --- p.52<br>The Reality of God and the Experience of Religions --- p.55<br>The Revelation of God as Witnessed by Christianity --- p.58<br>An Appraisal --- p.60<br>Chapter Chapter 7 --- Conclusion --- p.66<br>References
26
King, Paul Leslie. "A practical-theological investigation of the nineteenth and twentieth century "faith theologies"." Thesis, 2002. http://hdl.handle.net/10500/967.
Full textAbstract:
A. B. Simpson<br>Charles Spurgeon<br>Andrew Murray<br>Oswald Chambers<br>George Muller<br>Hudson Taylor<br>John MacMillan<br>A. W. Tozer<br>Kenneth Hagin<br>Kenneth Copeland<br>Frederick K. C. Price<br>E. M. Bounds<br>Amy Carmichael<br>Phoebe Palmer<br>This thesis is a study of nineteenth and twentieth century faith theology and praxis, seeking to
determine a balanced, healthy faith that is both sound in theology and effective in practice.
Part 1 presents a history and sources of Faith Teaching and Practices. It first looks
historicalty at the roots of later faith teaching and practice by presenting a sampling of
teachings on faith from early church fathers, reformers, mystics, and Pietists. These form the
foundation for the movements of faith in the nineteenth and early twentieth centuries--the
classic faith teaching, followed by the modern faith movement and leaders.
Part 2 deals with the foundational issues of faith teaching and practice: the
relationship of faith to the supernatural, the concept of the inheritance of the believer and the
practice of claiming the promises of God, the nature of faith, and the authority of the believer
and its inferences for faith praxis.
Part 3 investigates seven major theological issues of faith teaching and practice: faith
as a law and force, the object and source of faith, the relationship of faith and the will of God,
distinguishing between a logos and a rhema word of God, the concepts of revelation and
sense knowledge, the doctrine of healing in the atonement, the question of evidence of the
baptism in lhe Holy Spirit.
Part 4 examines major practical issues of faith teaching and practice about which
controversy swirls: positive mental attitude and positive confession; issues of discernment in
acting upon impressions, voices, revelations, and "words from the Lord;" questions of failh
regarding sickness and healing, death, doctors and medicine; the relationships between
sickness, suffering, healing, and sanctification; and prosperity.
Part 5 reflects upon these issues and comes to final conclusions regarding: the role of
hermeneutics in determining failh theology and praxis, how to handle unanswered prayers
and apparent failures of faith, the seeming paradox and tension between claiming one's inheritance and dying to self, a summary of practical conclusions for exercise of healthy faith, and final conclusions and recommendations on developing a sound theology and practice of faith for the twenty-fist century.<br>Practical Theology<br>D.Th. (Practical Theology)
27
Kirschner, Thorsten-Marco. "Futurist eschatologies in Africa and Europe : Pannenberg, Moltmann, Mbiti and Kato." Thesis, 2008. http://hdl.handle.net/10413/1030.
Full textAbstract:
This dissertation deals with Futurist Eschatologies in Africa and Europe: Pannenberg, Moltmann, Mbiti and Kato. It therefore engages with intercultural hermeneutics and theologies of different contexts. It is set on the premise that Christianity as worldwide community of believers depends on the reasoning from different cultures and contexts. The dissertation engages with the four theologians individually at first and then brings their positions into a dialogue. The individual engagement serves the purpose of determining the context of each of the theologians. The context is found in the biographies of Kato, Moltmann, Mbiti and Pannenberg. Even though the four theologians are born within a timespan of eleven years their life circumstances differ greatly. But the dissertation also engages with context referring to the way Mbiti, Kato, Pannenberg and Moltmann relate their eschatologies to the rest of their theology and how they determine the importance of eschatology for life in time. The dissertation furthermore compares the writings of the four theologians. Therefore, special attention is given to Hermeneutics, the understanding of time and certain eschatological topics such as death, resurrection and judgement. Similarities and differences in different approaches of the four theologians are described and analysed. In conclusion, the dissertation stresses the importance of theological context. The term theological context refers to the correlation between different perspectives of theology. The dissertation opts for an eschatology that is founded solidly in Christology.<br>Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.
28
Wadhams, Michael Daniel. "The apocalypse and its relevance to mission theology: an analysis of David Bosch's transforming eschatological paradigm." Diss., 2003. http://hdl.handle.net/10500/751.
Full textAbstract:
Within the first chapter I highlight the extent Platonism influenced modern eschatology and motives for mission.
This dualism led to separating divine and secular history and suited the philosophy of secular historians and theologian's who had no taste for divine reality purveying both everyday history, and individual lives.
The second chapter discusses how these views, because of Premillennial-Dispensationalism, created American fundamentalism that changed what motivates foreign and local missions. Oppression and the poor have become nothing more than the evidences of a corrupt world that is destined to be destroyed; hence, all stress is concentrated on saving individual souls from the wrath to come.
The third chapter consists in analysing David Bosch's aversion to this very notion and his reasons for avoiding apocalyptic language in many of his writings. I conclude in agreement with Bosch's motivation for mission and a similar view of eschatology which embraces a present realised kingdom and a future consummation thereof.<br>Christian Spirituality, Church History & Missiology<br>M. Th. (Missiology)
29
King, Paul Leslie. "A practical-theological investigation of the nineteenth and twentieth century "faith theologies"." 2001. http://hdl.handle.net/10500/17091.
Full textAbstract:
This thesis is a study of nineteenth and twentieth century faith theology and praxis, seeking to
determine a balanced, healthy faith that is both sound in theology and effective in practice, Part
1 presents a history and sources of Faith Teaching and Practices. It first looks
historically at the roots of later faith teaching and practice by presenting a sampling of
teachings on faith from early church fathers, reformers, mystics, and Pietists. These form the
foundation for the movements of faith in the nineteenth and early twentieth centuries-the classic
faith teaching, followed by the modern faith movement and leaders.
Part 2 deals with the foundational issues of faith teaching and practice: the relationship of faith
to the supernatural, the concept of the inheritance of the believer and the practice of claiming
the promises of God, the nature of faith, and the authority of the believer and its inferences for
faith praxis.
Part 3 investigates seven major theological issues of faith teaching and practice: faith as a law
and force, the object and source of faith, the relationship of faith and the will of God,
distinguishing between a logos and a rhema word of God, the concepts of revelation and
sense knowledge, the doctrine of healing in the atonement, the question of evidence of the baptism
in the Holy Spirit.
Part 4 examines major practical issues of faith teaching and practice about which controversy
swirls: positive mental attitude and positive confession; issues of discernment in acting upon
impressions, voices, revelations, and "words from the Lord;" questions of faith regarding sickness
and healing, death, doctors and medicine; the relationships between sickness, suffering, healing,
and sanctification; and prosperity.
Part 5 reflects upon these issues and comes to final conclusions regarding: the role of
hermeneutics in determining faith theology and praxis, how to handle unanswered prayers and
apparent failures of faith, the seeming paradox and tension between claiming one's inheritance and dying to self, a summary of practical conclusions for exercise of healthy faith, and final conclusions and recommendations on developing a sound theology and practice of faith for the twenty-first century.<br>Philosophy, Practical & Systematic Theology<br>D.Th. (Practical Theology)
30
Maples, James Hoyle. "The origin, theology, transmission, and recurrent impact of Landmarkism in the Southern Baptist Convention (1850-2012)." Thesis, 2014. http://hdl.handle.net/10500/18929.
Full textAbstract:
Landmarkism was a sectarian view of Baptist church history and practice. It arose in the mid-eighteenth century and was a dominant force in the first half-century of the life of the Southern Baptist Convention, America’s largest Protestant denomination. J. R. Graves was its chief architect, promoter, and apologist. He initiated or helped propagate controversies which shaped Southern Baptist life and practice. His influence spread Landmarkism throughout the Southern Baptist Convention through religious periodicals, books, and educational materials. Key Landmark figures in the seminaries and churches also promoted these views.
After over fifty years of significant impact the influence of Landmarkism seemed to diminish eventually fading from sight. Many observers of Southern Baptist life relegated it to a movement of historical interest but no current impact.
In an effort to examine this assumption, research was conducted which explored certain theological positions of Graves, other Landmarkers, and sects claimed as the true church by the promoters of Baptist church succession. Further research focused on the Landmark influence leading up to the American Civil War (1861-1865) and the spread of Landmarkism after the death of Graves (1893) until the close of the twentieth century.
The research revealed significant theological inconsistencies which were heretofore unexamined critically and often ignored by promoters of the Landmark view as long as the view of the Baptist Church and its history was within Landmark definitions. A mass of vituperative rhetoric in defense of slavery from Landmark authors was uncovered. It was also found that significant percentages of Southern Baptists still hold some key Landmark beliefs. The persistence of these beliefs is tied to Landmarkers in key positions within the Southern Baptist Convention and the influence of local pastors with Landmark views. Landmarkism is a term the average Southern Baptist cannot define. Landmark beliefs, however, are still present, but many view them merely as Baptist doctrine and history.
The research concluded that Landmarkism is far from a forgotten piece of Southern Baptist history. Its influence, impact, and grip are very visible in some Southern Baptist beliefs and practices.<br>Christian Spirituality, Church History and Missiology<br>D.Th. (Church History)
31
Railey, James Howard. "Views on the inerrancy of the Bible in American evangelical theology." Thesis, 2000. http://hdl.handle.net/10500/15851.
Full textAbstract:
One of the distinguishing marks of American Evangelicalism is a commitment to the Bible as the only
authority for faith and practice. A question often debated is whether the Bible should be viewed
as inerrant, and if so, how the concept of inerrancy should be understood. This study suggests that
the concept of inerrancy should be maintained, but that the concept must be understood in
accordance with the way in which the biblical materials present the concepts of truth and its
opposite. The value of the doctrine of inerrancy must be found in a better understanding not only
of the didactic portions but also of the phenomena ofthe biblical materials.
The first chapter of this study looks at nature American Evangelicalism and considers the
historical development of the doctrine of the inerrancy of the Bible. The next three chapters
consider in turn each of three divisions within American
Evangelicalism about the understanding and usage of the doctrine of inerrancy: Complete
Inerrancy, Conditional Inerrancy, and Limited Inerrancy. Complete Inerrancy is the most rigid of
the three, maintaining that in the original writings of the Bible there were no errors, neither in
spiritual nor in secular matters. Conditional Inerrancy conditions the
understanding of inerrancy by the intent and purpose for the Bible as understood from the
phenomena ofthe texts. The focus is shifted from the autographs of the Scripture to the texts which
the contemporary person has to read and study. Limited Inerrancy limits the usage both of the term
and of the concept inerrant in relation to the Bible, preferring the descriptor infallible, arguing
that neither in the original writings nor in the present texts of the Bible is inerrancy to be
found. There are errors in the texts, but they do not take away from the ability of the Bible to
accomplish its divine purpose ofbringing people into contact with the Redeemer God. The last
chapter draws from the analysis of the
arguments within American Evangelicalism material needed to construct a redefined concept of
inerrancy which maintains its importance.<br>Philosophy, Practical & Systematic Theology<br>D. Th. (Systematic Theology)
32
Ooms, Russell Dean. "The ministry of deliverance in the Reformed Church in America." Thesis, 2005. http://hdl.handle.net/10500/3212.
Full textAbstract:
This dissertation lays out some of the current attitudes and understandings in the Reformed
Church in America in regards to the ministry of deliverance. The arguments laid out are
supported by what is currently happening in deliverance ministry across the United States and
in-depth interviews with Reformed Church in America pastors. Differences in how we
understand the terminology involved in this ministry were also briefly looked at. Deliverance
ministry within the Reformed church is hampered by issues of fear and uncertainty, lack of
knowledge or understanding and issues of world view. Many RCA pastors are open to this
ministry although very few have actually engaged in deliverance with a person. RCA pastors
tend to lean more toward psychological answers than they do spiritual ones.<br>Thesis (M. Th. (Practical Theology))
33
Friesen, John Glenn. "Abhishiktananda's non-monistic Advaitic experience." Thesis, 2001. http://hdl.handle.net/10500/1565.
Full textAbstract:
The French Benedictine monk Henri Le Saux (Abhishikt.ananda) sought to establish an
Indian Christian monasticism, emphasizing Hindu ad1•aitic experience. He understood advaita
as both nondual and non-monistic. Using phenomenology and comparative philosophy. this
thesis explores his understanding and experience of advaita, comparing it to both traditional
Hinduism and neo-Vedanta, as well as to Christianity and Zen Buddhism. Abhishiktananda's
description of his experience is examined in relation to perception, thinking, action. ontology and
theology. Special attention is given Lo comparing the views of the Hindu sages RamaQa
Maharshi and Gnanananda, both of whom influenced Abbishiktananda.
Abhishiktananda believed that advaita must be directly experienced; this experience is
beyond all words and concepts. He compares Christian apophatic mysticism and Hindu
sannyiisa. This thesis examines his distinction between experience and thought in relation to
recent philosophical discussions.
Abhishiktananda radically reinterprets Christianity. His affirmation of both nonduality
and non-monism was influenced by Christian Trinitarianism, interpreted as an emanation of the
Many from the One. Jesus' experience of Sonship with the Father is an advaitic experience that
is equally available to everyone. Abhishiktananda believes that the early Upanishads report a
similar experience. A monistic interpretation of advaita only developed later with the
"dialectics" of Shankara's disciples. In non-monistic advaita, the world is not an illusion. Using
ideas derived from tantra and Kashmir Saivism, Abhishiktananda interprets mayii as the .fakti or
power of Shiva. He compares .fakti to the Holy Spirit.
Abhishiktananda distinguishes between a pure consciousness experience (nirvikalpa or
kel•ala samudhi) and a return to the world of diversity in sahaja samiidhi. Ramar:ta and
Gnanananda make a similar distinction. Sahaja samadhi is the state of the jf11anmukti, the one
who is liberated while still in the body; it is an experience that is referred to in tantra and in
Kashmir Saivi.\'m . Abhishiktananda never experienced nin•ikalpa samiidhi, but he did experience
sahaja sam&lhi.
The appendix provides one possible synthesis of Abhishiktananda's understanding of
advaita using the ideas of C. G. Jung.<br>Religious Studies<br>Thesis (D.Litt. et Phil.)
34
Scheffler, Klaus. "Pneumatologie und Spiritualität in der kerygmatischen Seelsorge von Eduard Thurneysen : eine Untersuchung anhand ausgewählter Werke als Beitrag für eine biblisch orientierte Seelsorge." Diss., 2014. http://hdl.handle.net/10500/18341.
Full textAbstract:
German text<br>This dissertation is a selective literary investigation (25 items) by a qualitative social research.
It aims on the pastoral training and pastoral care of the Swiss theologian Eduard
Thurneysen (1888-1974). His conception of pastoral care was directive within the 20th
century in the German speaking Protestant church.
In front of this background the pneumatological and spiritual elements are investigated
that shape the pastoral approach of Thurneysen, both in theory and in practice. The research
design for doing this is an adapted document analysis. For data collection, processing
and analysis four different protocols are developed and for each item collected (attachement).
In pneumatological and spiritual regard the main results are that Christoph Friedrich Blumhardt shaped and influenced Thurneysen fundamentally. He has been his lifelong
example. Thurneysens pastoral approach is analogically characterized by continous prayer
and longing for Holy Spirit.
In the conclusions of the research results there are fourteen reflections on e. g.
sustainability, finality or the ongoing discussion with the social sciences concerning a
biblically oriented pastoral care.<br>Practical Theology<br>M. Th. (Practical Theology)
35
Jaeggi, David. "Mission als Handeln in Hoffnung: eine Auseinandersetzung mit Hermeneutik und Eschatologie bei N.T. Wright vor dem Hintergrund von David J. Boschs ökumenischem Missionsparadigma." Diss., 2019. http://uir.unisa.ac.za/handle/10500/25650.
Full textAbstract:
Text in German with abstracts in German and English<br>Includes bibliographical references (leaves 222-239)<br>Vorliegende missionstheologische Untersuchung geht aus von David J. Boschs ökumenischem Missionsparadigma als Vorschlag für ein ganzheitliches Missionsverständnis mit den Brennpunk-ten Verkündigung und soziales Engagement in einer postmodernen Welt. Auf der Suche nach einer geschichtsbezogenen Eschatologie als Grundlage und motivierende Hoffnung für die Kirche in ih-rer Mission, verweist Bosch mit einiger Zurückhaltung auf die heilsgeschichtliche Theologie seines Lehrers Oscar Cullmann. Die Arbeit setzt sich daher in einem ersten Teil kritisch mit unterschied-lichen eschatologischen Entwürfen und insbesondere mit Cullmanns Eschatologie und deren Impli-kationen auf das Missionsverständnis auseinander. Im Anschluss wird danach gefragt, ob und in-wiefern die Theologie von N.T. Wright die cullmannsche Eschatologie in Sinne von Bosch zu er-weitern vermag. Es wird schliesslich deutlich, dass Wrights eschatologischer Ansatz eine tragfähi-gere Grundlage für ein ganzheitliches Missionsverständnis darstellt, als derjenige von Cullmann. Die Untersuchung will einen Beitrag leisten zur Auseinandersetzung mit der Eschatologie und gleichzeitig Wrights Theologie aus missionstheologischer Perspektive kritisch würdigen.<br>This missionary-theological investigation takes as its point of departure David J. Bosch’s ecumeni-cal missionary paradigm as a proposal for a holistic understanding of mission with a focus on pro-clamation and social engagement in a postmodern world. In the search for an eschatology related to history as a foundation and motivating hope for the church in its mission, Bosch refers with some reservation to the salvation historical theology of his teacher Oscar Cullmann. Accordingly, the first part of the work is devoted to a critical engagement with different eschatological conceptions and especially with Cullmann’s eschatology and its implications for the understanding of mission. After this, we then ask whether and to what extent the theology of N.T. Wright can expand the Cullman-nian eschatology in the sense of Bosch. It becomes clear in the end that Wright’s eschatological approach represents a more viable foundation for a holistic understanding of mission than that of Cullmann. The study aims to contribute to the debate over eschatology and at the same to present a critical appraisal of Wright’s theology from a missionary-theological perspective.<br>Christian Spirituality, Church History and Missiology<br>M. Th. (Missiology)
36
Schwarz, Jonathan. "Gottesoffenbarung angesichts des Anderen." Diss., 2016. http://hdl.handle.net/10500/23113.
Full textAbstract:
Text in German, summaries in German and English<br>Diese Masterarbeit handelt von Transzendenzmomenten angesichts des Anderen
und nimmt damit Bezug auf einen der einflussreichsten Philosophen der
Gegenwart, Emmanuel Levinas. Philosophiegeschichtlich bildet der linguistic
turn den Kontext dieses Diskurses. So wird der Wandel im Denken, der mit dem
linguistic turn einhergeht, anhand verschiedener philosophischer und
theologischer Essays reflektiert und auf das Problem der Gewalt im Prozess des
Erkennens hin zugespitzt. In Diskussion mit den Schriften Dietrich Bonhoeffers
leistet diese Arbeit hinfort einen Beitrag zum systematisch-theologischen Diskurs
über Gottesoffenbarung in zwischenmenschlichen Beziehungen und über Ethik.
In Auseinandersetzung mit Levinas und Bonhoeffer baut diese Arbeit eine Brücke
zwischen postmodernem, dekonstruktivistischem Denken und der fortwährenden
theologischen Aufgabe, Gottes Sein mittels menschlicher Sprache Ausdruck zu
verleihen.<br>This master thesis is about moments of transcendence in face of the other by
means of one of the most important philosophers in our days, Emmanuel Levinas.
The philosophically based historical context is represented by the term linguistic
turn which marks a change of thinking within the 20th century. To outline this
change the thesis brings several philosophical and theological essays up for
discussion which leads to the problem of power in the process of recognition.
Bringing up Dietrich Bonhoeffer’s writings, this research will make a
contribution to the systematic-theological discourse about God revealing himself
within relationships and about ethics. Furthermore it builds a bridge between
postmodern anti-constructivist thinking and the continual theological task of
using human language to explore God’s being.<br>Philosophy, Practical and Systematic Theology<br>M. Th. (Systematic Theology)