Dissertations / Theses: 'Jesus and the victory of God'

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Lara, Ubaque Fidel J. "Jesus and the Kingdom of God." Theological Research Exchange Network (TREN) Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.

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Butler, Josh R. "Triune impassibility the assured victory of the suffering persons /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p004-0119.

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Newman, Kelly D. "To know the only true God : reconciling the God of the Old Testament with the God of the New Testament /Kelly D. Newman." Diss., CLICK HERE for online access, 2006. http://contentdm.lib.byu.edu/ETD/image/etd1345.pdf.

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Choi, Cheol K. "Interpretation of the lamb of God in John 1:29, 36." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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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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Brutocao, James Steven. "Prophetic Zion in Jesus' ministry." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p059-0039.

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Hillmann, Ranforth Cy. "The Lamb of God in John 1:29." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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8

Osborne, Susanne. "God revealed the Christology of George MacDonald /." Theological Research Exchange Network (TREN) Access this title online, 2006. http://www.tren.com.

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Osborne, Susanne. "God revealed the Christology of George MacDonald /." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p006-1511.

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Teske, Stephen A. "'God, the only giver of victory': Providentialism and Secularization in England, c.1660-1760." Ohio : Ohio University, 2009. http://www.ohiolink.edu/etd/view.cgi?ohiou1244154440.

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11

Johansson, Daniel Lars Magnus. "Jesus and God in the Gospel of Mark : unity and distinction." Thesis, University of Edinburgh, 2012. http://hdl.handle.net/1842/6432.

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This thesis examines the relationship between Jesus and God in the Gospel of Mark. Against the predominant view since the early 1970’s, it argues that the Markan Jesus is considerably more than a merely human Messiah; he is a divine figure. But he is not placed in a general, Hellenistic category of superhuman or divine beings, nor ascribed only a general transcendent status. Instead, Mark links Jesus directly and closely to YHWH, the one God of Israel. In contrast to many earlier studies of the christology of Mark, which focus on christological titles, this study is primarily concerned with Mark’s narrative and the author’s portrayal of Jesus. Assuming that Mark’s audience were familiar to varying degrees with different traditions of the Hellenistic world, the text is interpreted in its wider Old Testament/Jewish, Greco- Roman, and early Christian context, all the while remaining sensitive to intra-textual links. It appears that the Markan Jesus assumes divine attributes and acts in exclusively divine roles, that he fulfils Old Testament promises about God’s own intervention and coming, and that his relationship to people is analogous to God’s relationship to Israel. It is of particular significance that Jesus in several cases takes on roles which were used to demonstrate someone’s deity or, YHWH’s sovereignty above all other gods. The result is a surprising overlap between Mark’s portrait of Jesus and the presentation of Israel’s God in the biblical and early Jewish traditions and, in some cases, the divine beings of the Greco-Roman world. While early Jewish literature occasionally can ascribe divine roles to a few exalted figures, the Markan description of Jesus is unique in two respects: the majority of the divine prerogatives ascribed to Jesus are without parallel in any of the aforementioned texts, and the number of these is unrivalled. Such a portrait of Jesus may call into question both the true humanity of Jesus (Jesus is not fully human) and the monotheistic faith of Israel (Jesus is a second divine being alongside God), but it is clear that Mark maintains both. The christology of Mark represents a paradox in which Jesus is fully human and, at the same time, in a mysterious way placed on the divine side of the God-creation divide.

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Gilroy, Ann L. "Heart of Jesus : a bodily figure of the embodiment of God." Thesis, University of Cambridge, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.398850.

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Marshall, Donald Plumstead. "The Son who is the servant in the Gospel of Matthew." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Jackson, Mark R. "The present reality of the Kingdom of God." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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Lee, Chang-Woo. "Impassible suffering of God according to Cyril of Alexandria." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p062-0267.

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Rhone, Sharrunn Nicole. "Eating, Body Satisfaction, Ethnicity, and Women's Relationship with God." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/psych_hontheses/2.

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The hypotheses of the current study are that (1) black women will be more spiritual and (2) will have more knowledge of the Holy Spirit than white women, and (3) spirituality will be negatively correlated with eating disorder symptomatology and body dissatisfaction. (4) African American women will have lower body dissatisfaction and (5) less eating disorder symptomatology than Caucasian women. It is predicted that (6) ethnicity will have more influence on eating disorder symptomatology and spirituality than current and ideal weight. (7) Current weight will have more influence on body dissatisfaction than ethnicity or ideal weight. Finally, (8) the ideal weight of black women will be higher than that of white women. Participants included 95 African American and Caucasian female college students. All the hypotheses were supported. Prospective research can discern whether racial differences in spirituality have causal influence on healthier body image held by many black women.

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Taussig, Reed. "Witness to the withness the presence of God motif in Matthew /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p090-0327.

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Ziccardi, Costantino Antonio. "The relationship of Jesus and the Kingdom of God according to Luke-acts /." Roma : Editrice Pontificia Università Gregoriana, 2008. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9788878391260.

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McWhirter, Jocelyn. "The bridegroom Messiah and the people of God : marriage in the Fourth Gospel /." Cambridge [u.a.] : Cambridge Univ. Press, 2006. http://www.loc.gov/catdir/enhancements/fy0702/2006700178-d.html.

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Wong, Wendy Yat Kwong. "Interpretation of the centurion's comment on Jesus as truly the Son of God in Mark 15:39." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p001-1059.

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Sapaugh, Gregory Paul. "An interpretation of Matthew 22:1-14." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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Johnson, Debra Elaine. "Glory B 2 God." Digital Archive @ GSU, 2008. http://digitalarchive.gsu.edu/art_design_theses/28.

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The purpose of this thesis paper is to investigate womanist theology and method, along with restoration practices involving spirituality and healing within the context of the visual arts. The thesis exhibition will attempt to create new visual possibilities that inform womanist theological scholarship in terms of promoting contemporary female religious imagery within a metaphorical language. While womanist theology is steeped in interdisciplinary practices, it has yet to consider seriously the studio arts as a means to explore and develop the womanist language. This study will investigate how essential and natural the visual arts assist our understanding of spirituality, especially through a womanist context.

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MARQUES, LEANDRO FREDERICO DA SILVA. "A GOD CONCERNED WITH HUMANITY THE EXPERIENCE OF GOD IN JESUS FACE TO NARCISISM EXISTENT IN THE CONTEMPORARY NEW RELIGIOSITY." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2003. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=3738@1.

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Um Deus preocupado com a humanidade reflete sobre a questão da experiência religiosa hodierna. Tem como ponto de partida e preocupação de fundo a emergência atual de uma nova religiosidade cujo influxo no cristianismo vem subtraindo do seguimento concreto de Jesus Cristo a dimensão de solidariedade com o semelhante. Trata-se, com efeito, da atuação crescente do narcisismo e de sua outra face, a indiferença, mutilando a fé cristã. Seguindo o esquema ver-julgar-agir, a presente dissertação contrapõe uma tal religiosidade à compreensão de Edward Schillebeeckx acerca da experiência de Deus vivida por Jesus de Nazaré enquanto servo e anunciador do reino de Deus. O objetivo é responder à pergunta pela contribuição do eminente teólogo para a superação do narcisismo e da indiferença identificados no cristianismo contemporâneo. Finalmente sublinha, à guisa de conclusão, a leitura da experiência de Deus de Jesus como experiência de um Deus preocupado com a humanidade: eis a contribuição fundamental de Schillebeeckx para a superação do narcisismo e da indiferença e, por conseguinte, para o resgate da vivência integral da fé cristã como amor a Deus e amor ao próximo.
A God concerned with humanity reflects on the matter of today´s religious experience. Its starting point and main concerned is the current urge of a new religiosity whose influx into Christianity has been subtracting the dimension of solidarity with the fellow man from the concrete following of Jesus Christ. Indeed, it is about the increasing influence of narcissism and its other face, indifference, which mutilate the Christian faith. By following the seejudge-act scheme, the present dissertation puts such religiosity against Edward Schillebeeckx`s comprehension of the experience of God lived by Jesus of Nazareth as a servant and an announcer of the kingdom of God. Its objective is to answer the question through the contribution of that eminent theologian to overcome the narcissism and the indifference identified in contemporary Christianity. In order to conclude, it finally emphasizes the analysis of Jesus´ experience of God as an experience of a God concerned with the humanity: this is the fundamental contribution of Schillebeeckx to overcome narcissism and indifference and, therefore, to rescue the whole life experience of the Christian faith as love for God and love for the fellow man.

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Adams, Paul David. "The mystery of God incarnate an analysis and critique of John Hick's christology /." Theological Research Exchange Network (TREN) Access this title online, 1995. http://www.tren.com.

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25

Huang, Caleb T. C. "Jesus' teaching on "entering the Kingdom of Heaven" in the Gospel according to Matthew (interpretation of selected Matthean texts and parables) /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Kinman, Brent Rogers. "Kingdom, Christology, and narrative art in Luke 8:22-39." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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27

Wiebe, Elden Mark. "The pre-existence of the Son of God in the Pauline literature an exegesis of Galatians 4:4 and Romans 8:3 /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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28

Van, Aarde A. G. "Historicization of myth the metaphor "Jesus - child of God" and its Hellenistic-Semitic and Greco-Roman background /." Pretoria : [S.n.], 2000. http://upetd.up.ac.za/thesis/available/etd-01112007-145002/.

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29

Choi, Jongguk. "Paul's understanding of the kingdom of God a study of the biblical and theological exegesis of 1 Cor. 15:25 /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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30

Nagy, Erno. "Die Königsherrschaft Jesu Christi bei Paulus ein Vergleich anhand von Kol. 1,12-14 /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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31

Graham, Steven D. "Jesus' prohibition of the term "Father" in Matthew 23:9." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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32

Robb, Michael Stewart. "The Kingdom among us : Jesus, the Kingdom of God and the Gospel according to Dallas Willard." Thesis, University of Aberdeen, 2016. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=230982.

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The first chapter introduces Dallas Willard, his place in 20th century thought and the necessity of research at this present time. The thesis's sources, approach and topic, i.e. an exposition of Willard's view of the kingdom of God, the gospel of the kingdom and Jesus as understood by Jesus' first listeners before his ascension, are discussed. The thesis's four principle chapters focus on two stages of the Jesus' first listeners' understanding of his gospel. The first of these, chapter two, is a digression which examines Willard's tenuous relationship to a few exegetical scholars who, like Willard, claim that the church's gospel ought to be Jesus' gospel. But Willard's differing conclusions about that gospel point to his differing approach to the Scriptures concerning which he says, “You have to be, in a certain manner, an ontologist if you're going to understand the Scripture.” The chapter concludes by laying some signposts to a full dress account of Willard's doctrine of God and the Bible, religious epistemology and hermeneutics. Chapter three starts with Willard's view of the basic mental framework of both Jesus and of his first listeners which enabled a first stage understanding of Jesus' gospel, namely that the eternal kingdom of God was available for Jesus. This gospel is analyzed in terms of its underlying Christology and soteriology. The effect that belief in this gospel has on people is discussed before concluding with Willard's view of the status of this gospel in light of Jesus' death and resurrection. A necessary digression is pursued in chapter four to consider Willard's view of the availability of the kingdom before Jesus' advent. Temporary and enduring elements of that divine arrangement are discussed before setting up the next stage by speaking of Willard's view of the transition to the new arrangement which is announced by and made possible in Jesus Having prepared the way in the previous chapters, chapter five covers the altogether new understanding of God's kingdom which is the hallmark of Willard's theology, namely that the kingdom of God is available through Jesus to everybody. As in chapter three, this “second stage” understanding is analyzed in terms of its assumed Christology and soteriology. A much longer digression is necessary in order to describe the effect that belief in this gospel has on people. The final points of the thesis concern the continuing relevance of this stage in light of Jesus' death and resurrection.

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33

Skinner, Christopher W. "Did John the Baptist call Jesus the "lamb of God," and if he did what did he mean? a historical and exegetical study of John 1:29, 36 /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Gavriljuk, Pavel L. "The suffering of the impassible God : the dialectics of patristic thought /." New York [u.a.] : Oxford Univ. Press, 2005. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016677742&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Bauer, Bruce D. "Answering Mormonism the immaterial God of the Bible /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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Morrison, Todd. "Light in the heavens insight into love and the logos of God /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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Song, Minho. "Suffering and glory the double motif of the christology of I Peter /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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38

McKellar, Scott Gordon. "Mark's Christology of Jesus as Son of God the theological and literary function of of [sic] the words of the demons in Mark /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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39

PEREIRA, MARIVANI DE OLIVEIRA DE AQUINO. "WHAT IS GOD?: THEOLOGICAL AND PASTORAL REFLEXION ON THE ADULT FAITH IN THE GOD JESUS, AS AGAINST THE FAITH IN THE GOD OF CHILDISH OMNIPOTENCE, ACCORDING TO D MORANO." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2005. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=7817@1.

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CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
A dissertação estuda, primeiramente, a interpelação da psicanálise à fé cristã, conforme o psicanalista e teólogo espanhol Domínguez Morano. É apresentado o conflito gerador da crítica à religião: o ser humano objetiva a religião, no intuito de aplacar a angústia da culpa ou de satisfazer sua necessidade de consolo e proteção. O resultado é a idéia do Deus da onipotência infantil. Num segundo momento, e já no campo da reflexão teológica, procura-se identificar em que consiste a relação adulta com o Deus de Jesus de Nazaré, a partir da experiência vivida por Ele. A reflexão está fundamentada no pensamento do mesmo Domínguez Morano, enriquecido com a contribuição de outros teólogos da atualidade que estudam a temática. Finalmente, são apresentadas algumas pistas, a serviço da vida cristã e da pastoral, com a intenção de colaborar na superação do egocentrismo religioso e na vivência da abertura ao Deus desvelado por Jesus.
The text discusses, firstly, the claim of psychoanalysis unto the Christian faith, as per the Spanish psychoanalyst and theologist Domínguez Morano. The generating conflict of the criticism of religion is presented: the human being clings to religion aiming to ease the anguish from guilt or to fill the need for protection and solace. The result is the God of childish omnipotence. Secondly, already within the field of theological reflexion, the attempt is to identify the actual meaning of the adult relationship with the God of Jesus of Nazareth, as from the experience lived by Him. The reflexion is based upon the thoughts of the same Domínguez Morano, enlightened by the contribution of other contemporary theologists who study the subject. Lastly, a few clues are presented to the service of the Christian life and of the pastoral, with the objective of overcoming the religious egotism and in the actual living of the individual opening to the God by Jesus revealed.

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Van, Aarde A. G. "Die kindheidsevangelie van Tomas as 'n heroiese mite van die God-kind Jesus in die konteks van die Ebionitiese vroee Christendom." Pretoria : [S.n.], 2005. http://upetd.up.ac.za/thesis/available/etd-09152005-135339/.

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41

Klousia, William L. "Jesus' teaching concerning the final destiny of the wicked with special reference to annihilationism." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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42

Palu, M. "Jesus, time and the kingdom an interpretation of Mark 1:15 /." View thesis, 2009. http://handle.uws.edu.au:8081/1959.7/43392.

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Thesis (Ph.D.)--University of Western Sydney, 2009.
A thesis submitted to the University of Western Sydney, College of Arts, School of Humanities and Languages, in partial fulfilment of the requirements for the degree of Doctor of Philosophy. Includes bibliographical references.

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43

Nguyen, Trong Joseph. "The relationship of Jesus as the Son of Man and the Wisdom of God in Matthew." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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44

SANTOS, MARCO ANTONIO. "THE PEOPLE OF GOD AS A CONSTRASTING SOCIETY: SINCE THE JESUS MOVEMENT UNTIL POST-MODERNITY TIME." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2013. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=23220@1.

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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO
CONSELHO NACIONAL DE DESENVOLVIMENTO CIENTÍFICO E TECNOLÓGICO
A Igreja para continuar fiel a sua vocação pretendida por Cristo, precisa ser capaz de estabelecer conexões com a cultura e com o mundo na qual esta inserida em atitude dialógica. Como Povo de Deus ela possui uma identidade definida, contrastante com a sociedade, é um organismo vivo e pulsante que através dos séculos, penetrou em uma gama diversificada de culturas, como mediadora e sinal do Reino porvir. Minhas reflexões acreditam que a pós-modernidade seja o contexto possível para a vivência da eclesiologia de comunhão, isto é alinhar-se ao projeto salvífico de Deus para o mundo, mantendo no tempo presente a Igreja como voz que se faça ouvir, vida geradora de vida e luz para os povos, cumprindo sua vocação em Cristo.
In order to the church maintain her faithfulness to her vocation, she must be able to establish dialogical connections to the world in which is inserted . The Church considered as the People of God has a precise identity, and is a living and contrasting organization which throughout the centuries has penetrated in different cultures as a mean and sign of the Kingdom to come . To say it’s a contrast society does not mean it’s a society outside the world, which makes segregations and discriminations. But, rather, it’s a contrasting society, because inserts itself into the world, interacting, loving and fighting for life. My reflections think about Post-modernity as a possible context, to live the Ecclesiology of communion, to follow the salvific project of God to the world maintaining in the present time the Church as a voice to be heard, life engendering life and light to the peoples, accomplishing her vocation in Christ.

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45

McLaughlin, Brett. "Overwriting the rivalry with God: The ministry period of Jesus in the Christology of Raymund Schwager." Thesis, Boston College, 2020. http://hdl.handle.net/2345/bc-ir:108875.

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Thesis advisor: O. Ernesto Valiente
Thesis advisor: Richard Clifford
Thesis (STL) — Boston College, 2020
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology

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46

Hwang, Won-Ha. "The presence of the risen Jesus in and among his followers with special reference to the first farewell discourse in John 13:31-14:31[electronic resource] /." Pretoria : [S.n.], 2006. http://upetd.up.ac.za/thesis/available/etd-06222007-111151/.

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47

Rhee, Jung Suck. "A history of the doctrine of eternal generation of the Son and its significance in the trinitarianism." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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48

Banda, Simon Vilex. "Jesus as 'radical social prophet' : an appraisal of Richard Horsley's Jesus and the spiral of violence (1987) / Banda, S." Thesis, North-West University, 2012. http://hdl.handle.net/10394/6990.

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Traditionally, Jesus and the contents of the Bible have always been thought of as exclusively concerned with spiritual and religious matters. The topic of Jesus and the social and political dimensions of the Gospel is therefore still a controversial idea for many Christians. Responses to the notion of Jesus as a social and political figure range from ignorance to avoidance and even resistance. Nevertheless scholars continue, in various ways, to explore and integrate the relationship between the religious, social and political dimensions of Jesus' words and actions. The aim of this study is to critically evaluate the notion of Jesus as 'radical social prophet‘ as set out in Horsley‘s book Jesus and the Spiral of Violence (1987). The purpose is to establish the historical validity of this notion and to determine its significance and implications for contemporary Christian reflection, teaching and discipleship. The study describes the development and impact of the social sciences on the interpretation of the New Testament. It also explains Horsley‘s presuppositions and method. An analysis of Horsley's construction of the historical, social and political context of Jesus‘ first century world is made. Horsley‘s view of the Kingdom of God is also discussed. The grammatico–historical examination of Horsley‘s reading of selected key biblical and extra–biblical texts forms a crucial part of the investigation. An appraisal of Horsley‘s notion of Jesus as 'radical social prophet‘ is made and its implications noted. The study finds adequate grounds for seeing Jesus fulfilling the role of a 'radical social prophet‘ in the same manner as the Old Testament prophets. The conclusion reached is that Horsley‘s (1987) notion of Jesus as 'radical social prophet‘, while inadequate to account for the theological nature and mission of Jesus, is nevertheless useful to highlight the often overlooked social and political dimensions of Jesus and the Gospels.
Thesis (M.A. (New Testament))--North-West University, Potchefstroom Campus, 2012.

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49

Newman, Kelly D. "To Know the One True God: Reconciling the God of the Old Testament with the God of the New Testament." BYU ScholarsArchive, 2006. https://scholarsarchive.byu.edu/etd/471.

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There is a popular misconception in the world that Jehovah is too severe on occasion while Jesus Christ is always kind and merciful. The Latter-day Saint belief that Jehovah and Jesus are the same person presents a supposed conflict. There has not been much written on this subject by either non-Latter-day Saints or Latter-day Saints, thus, this thesis represents a unique contribution to a common perception prevalent in many Christian circles. The research of this thesis shows that the misconception is based on three problems: first, a misinterpretation of biblical stories in both the Old and New Testament; second, a lack of understanding biblical context and culture; and third, a lack of applying modern revelation to this subject. The research of this thesis focuses on these three areas in an effort to resolve this false perception. This thesis takes a deeper look into the acts of Jehovah and Jesus Christ as found in the Old and New Testaments respectively. Next, it looks as several doctrines related to this subject that have been revealed through latter-day prophets and incorporates them into the Old Testament. This analysis paints a broader picture of the Lord and illustrates that He was, indeed, merciful in the Old Testament but, at times, severe in the New Testament. Lastly, this thesis takes four of the most difficult Old Testament stories that seem to represent Jehovah as harsh, capricious, and unyielding, and puts them in their cultural setting. Though not every act can be completely explained, there is a high degree of similarity between Jehovah and Jesus. The study concludes, therefore, that much of the problem lies with perception and not with reality.

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50

Jacobs, Pierre J. "Globalized mission and the Social Gospel of Jesus : a postcolonial optic." Thesis, University of Pretoria, 2014. http://hdl.handle.net/2263/46025.

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This study’s focus is Jesus’ significant representation of the kingdom of God utilizable for mission today – a topic of importance for contemporary Christianity’s sustainable reaction to a globalizing world. Christianity should not have to be a spectator to globalization but one of its agents, one of the forces at work by extending interconnection between peoples, shared ideas and promoted social, political and cultural links. How should Christian churches conceive of their mission within the context of a globalizing world? It is remarkable that after two millennia of Jesus’ life, ‘mission in the kingdom of God’ is still of great importance for human life on earth. Indeed, contemporary secularists might not commend religion with the custody of such a fundamental burden of responsibility. Yet, considering the times we live in, a foundation of sustainable values for earth are inescapably important. Nevertheless, from what foundational values does Christianity draw to bear witness of the divine in a secular age? When considering all the factors mentioned, what foundational ethics and virtues of Christianity that we bear witness to are still believable in a secular age? The purpose of this study is not to provide a complete response to the question of mission of the church in a globalizing world, but to establish a framework within which answers may be sought. The study is informed from a variety of disciplines such as politics, cultural theory and politics, which are not the usual fields of New Testament Studies. Therefore, this study presents itself in five chapters informing one another. Chapter 1 addresses the issues that surface from current missional reaction and the broader implications that globalization has on changing social and institutional realities and the churches’ response to it. Chapter 2 identifies indispensable characteristics of the early twentieth century Social Gospel movement to implement those values as essential building blocks in globalized mission. In Chapter 3 investigates the potential use of Postcolonial Theory for categorizing postcolonial characteristics of marginalization, oppression, neo-imperialism and neocolonialism. Chapter 4 applies the outcomes of Chapter 1 through 3 with which Richard Horsley’s proposed perspective on Jesus’ mission in Roman Palestine as the ‘renewal of Israel’ is considered to discern about the first century world and the implications it has for the third millennium. The Christian faith, among others, has marginalizing practices derived from centuries old traditions and biased interpretations of Scripture. We see examples of it strewn over two millennia. Chapter 5 concludes this cursory study by summarizing the valuable and constructive characteristics in mission, globalization, postcolonial studies and the Social Gospel. These characteristics can inform the Christian faith in its responsibility of living, and letting others participate, through ‘mission’, in the kingdom of God. Because if we do not, what is still believable today about the significant life of Jesus?
Thesis (PhD)--University of Pretoria, 2014.
tm2015
New Testament Studies
PhD
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Dissertations / Theses on the topic 'Jesus and the victory of God'

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