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Dissertations / Theses on the topic 'Jesus Christ – Person and offices'
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1
Law, Jeremy Thomson. "The future of Jesus Christ : a constructive analysis of the development of the eschatological structure of Jurgen Moltmann's theology, 1964-1996." Thesis, University of Oxford, 1998. http://ora.ox.ac.uk/objects/uuid:494e316b-6931-49f8-8109-9ec62e085dc9.
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While eschatology provides the abiding horizon of Jürgen Moltmann's theology, the centre of his thinking, which conditions the contours of that horizon, is christology. In Part One, this thesis provides an analysis of the methodological considerations which shape Moltmann's christology. It demonstrates how Moltmann's elected hermeneutic strategy of interpreting Jesus within the horizon of promise enables his christology to determine the eschatological structure of his theology. Part Two then examines the actual product of this method. It analyses the succession of christologically determined models of the relationship between eschatology and history that can be found in moving from Theology of Hope to The Coming of God. Both the conceptual development of one idea from another, as well as the chronological development of ideas over time, are thus examined. In this thesis, however, analysis also serves the purpose of theological construction. Where Moltmann's proposals are seen to run into difficulty suggestions are made for how the tensions observed may be resolved in accordance with Moltmann's own root theological assumptions. The fundamental problem of Moltmann's eschatology is perceived to be the lack of an explicit account of how eschatological transcendence is related to historical becoming. In Part One this leads to the provision of a model of the inter-relationship of Jesus' universal (eschatological) significance and his particular relevance for the multifarious situations of the present creation. In Part Two this same problem leads to the construction of a christological model in which Jesus becomes in time who he is in adventus (the transcendent future). Achieving this comprehensively necessitates the provision of an account of the distinction and unity of the divinity and humanity of the one person of Christ. Only so does it prove possible to distinguish appropriately between what the one future of the new creation will mean for God and creation respectively. The thesis concludes by demonstrating the breadth of applicability of the christological insights developed by utilising them to address the question of the relationship between the economic and immanent Trinity.
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Sahinidou, Ioanna. "What hope for the suffering ecosystems of our planet? : the contextualization of Christological perichoresis for the contemporary ecological crisis." Thesis, University of Wales Trinity Saint David, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683046.
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Im, Seog-Soon. "Discipleship teaching : the example of Jesus and its relevance to the Korean Church today." Thesis, University of Wales Trinity Saint David, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683113.
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Siemens, James. "Theodore of Tarsus, the Laterculus Malalianus, and the person and work of Christ." Thesis, University of Wales Trinity Saint David, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683243.
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Ra, Kyung-U. "An investigation of the influence of the Paschal-New Exodus motif on the description of Christ and his work in the Gospel of John (Chapters One to Four)." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683260.
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Beazley, J. "The centrality of Christology in the teachings of Rudolf Steiner with special reference to the spiritual hierarchies." Thesis, University of Wales Trinity Saint David, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683169.
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Furness, Darryl Hilary. "A theological consideration of the office, sacrifice, ministry and perfection of Christ as high priest in the Epistle to the Hebrews, and their significance for the believer and the community of faith." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1001549.
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In these last days God has spoken his last and most complete word to man in a Son, Jesus Christ. In his person and ministry Christ is the agent of creation and heir of the spiritual and material estate of God. He is the locus of the fulfilment of the revelatory plan of God, and, as such, is superior to the angels, the ministers of salvation within the created order, and Moses, the faithful minister of God's people Israel. Christ not only fulfils the necessary qualification for priesthood under the old covenant, that of divine appointment, but is appointed by God a high priest for ever after the order of Melchizedek. This establishes and authenticates the high priestly office of Christ. Jesus Christ, Iike the high priests of the old covenant, must offer gifts and sacrifices to God. The sacrifice of Christ fulfils the sacrificial code of Leviticus 1-7, his sacrifice being a gift to God, communion with God, and an expiatory sacrifice. But more than this the sacrifice of Christ fulfils the Day of Atonement ritual of Leviticus 16 as well as the covenant sacrifice of Exodus 24. The sacrifice of Christ is essentially once for all, being that unique action which alone can ultimately deal with sin. The uniqueness of Christ's sacrifice depends on the uniqueness of the person of Christ and his superior high priestly office. In his sacrificial action Christ is also the sin-bearer. The high priestly sacrifice of Christ determines the form of the high priestly ministry of Christ, which is also gift to God, communion with God, has expiatory significance, and is a ministry of the new covenant . The high priestly ministry of Christ is a ministry which is continuous through time and is both contemporaneous with and subsequent to his sacrifice. In this continuity through time the ministry of Christ is the foundation of both the faith of believers and their perfection as sons. In the execution of his high priestly ministry Christ is perfected by God through the learning of obedience. The humiliation of Christ and his learning of obedience becomes the foundation of the perfecting of believers. It is as the One who is perfected through suffering that Christ becomes the pioneer of salvation and the pioneer and perfecter of the faith of the people of God. Through faith in Christ the people of God constitute a pilgrim people who, on the basis of Christ's perfection, are themselves perfected and brought to glory. The pilgrim people of God share in the priesthood of Christ and constitute a priesthood of all believers. In their pilgrimage of faith they are to demonstrate their confidence, endurance, obedience, and discipline, and in their running of the race of pilgrimage are to exercise their own ministry as they progress to glory and the sabbath rest of God. The high priesthood of Christ has implications for the common life of the people of God and is at the foundation of our understanding of the Christian life.
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Parent, Mark. "The christology of T.T. Shields : the irony of fundamentalism." Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=39260.
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This dissertation examines the christological thought of Thomas Todhunter Shields between the years 1894 to 1930, along with its influence on his view of the Bible and of the Christian's role within his/her culture.T. T. Shields was one of the most prominent Fundamentalist leaders in the 1920's. While a popularizer rather than an academic his thought merits study due to his influence within Fundamentalism and his reputation for being one of the more "thoughtful" of Fundamentalists.
Shields' christology was monophysitic and docetic leading, in time, to a full blown christo-monism which effectively removed Christ from his mediatorial role. In place of Christ, Shields virtually substituted the Bible; and the characteristics that he had attributed to the Christ (viz., transcendence of error and 'the human element') he now attributed to the Scriptures. Shields' christology also resulted in a truncation of his conception the church, particularly with respect to the question of Christian mission.
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Choi, Sungho. "A study of Christology and redemptive history in Matthew's Gospel with special reference to the 'Royal-enthronement' psalms." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683358.
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Lira, David Pessoa de. "A didakhe kaine de Jesus: um ensaio exegético de Mc 1.21-28." Faculdades EST, 2006. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=22.
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Conselho Nacional de Desenvolvimento Científico e TecnológicoO presente trabalho é resultado de um processo de pesquisa na área de Bíblia. Um estudo exegético do novo ensino de Jesus com base no Evangelho segundo Marcos 1.21-28. Inicialmente, é feita uma análise a partir do método histórico-crítico, seguindo os passos deste método: tradução do texto original, do grego para o vernáculo; análise textual da fraseologia "didachê kainê kat exousían" [grego]. A análise literária procura definir os limites e os elementos constitutivos da perícope; finalizando a primeira parte do trabalho com análises de redação e de forma. Na segunda parte do trabalho, foi feita uma pesquisa do ambiente histórico do tempo de Jesus: uma pesquisa de elementos que pertencem à história, tais como sinagoga, Cafarnaum e escribas. Na última parte do trabalho, são destacadas algumas importantes características de Jesus como professor, mostrando semelhanças e diferenças de sua prática de ensino em relação à prática de ensino dos escribas e fariseus. É igualmente apresentada a atuação de Jesus mediante a Lei e a Tradição, bem como uma análise sobre o que consiste a práxis de Jesus que mereça atenção especial e sirva de modelo para a prática do(a) professor(a), do(a) educador(a) popular até os dias de hoje, como propõe a contextualização apresentada ao final deste trabalho.
This present work is a result of a process of survey in the area of the Bible. This is a exegetical study of the New Teaching of Jesus based on the Gospel according to Saint Mark, chapter 1, verses 21 to 28. At the beginning, an analysis is done according to the steps of the historical critical method: translation of the original text, from Greek to the Vernacular Tongue; textual-criticism of a phraseology "didachê kainê kat exousían" [Greek]. And the literary criticism seeks to define the limits and the constitutive elements of the pericope; this first part of this work finishes with redaction criticism and form criticism. In the second part of this work, there is a survey about the historical environment of the times of Jesus: a survey of elements which belong to the story such as synagogue, Cafarnaum, scribes. And the relation of these elements with the tradition and the Law. The last part of this work presents some important characteristics of Jesus as teacher, showing the similarities and differences between the practice of teaching. In the same form, this part of this work presents the performance of Jesus through the Law and the traditions; finally, this part analyzes about what is the praxis of Jesus so that it deserves special regard and so that it is an example to the pratice of the teachers and popular educators today, just as the atualization presented proposes at the end of this work.
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Coxon, Paul. "The Paschal New Exodus in John's Gospel : an interpretative key, with particular reference to Chapters 5-10." Thesis, University of Wales Trinity Saint David, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683362.
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Samples, Gil L. "Greek texts and English translations of the Bible: a comparison and contrast of the Textus Receptus Greek New Testament of the sixteenth century and the Alexandrian text of Westcott and Hort (nineteenth century) and Aland and Metzger (twentieth century) concerning variant texts that pertain to the orthodox Christology of the Council of Nicea, A.D. 325." Thesis, University of North Texas, 2002. https://digital.library.unt.edu/ark:/67531/metadc3315/.
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The argument of this paper is that certain salient passages in the New Testament concerning Christology, as it was defined in the Nicene creed in A.D. 325, reflect such orthodoxy better in the Textus Receptus Greek texts and the English translations made from them than do the Alexandrian texts. Arian theology, which was condemned as heretical at Nicea, is examined. Patristic quotations, historical texts, and arguments of the scholars are cited and traced, along with a comparison of Christological verses.
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Larsen, Christina N. "The glory of the Son in Jonathan Edwards' Christology." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/10130.
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Cortez, Marc. "Embodied souls, ensouled bodies : an exercise in christological anthropology and its significance for the mind/body debate ; with special reference to Karl Barth's 'Church dogmatics' III/2 /." Thesis, St Andrews, 2006. http://hdl.handle.net/10023/145.
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RIBEIRO, MARCIO HENRIQUE DA SILVA. "JESUS CHRIST, THE PRINCE OF PEACE: A THEOLOGICAL-PASTORAL STUDY OF BIBLICAL PEACE AND ITS RELATIONSHIP WITH THE PERSON AND THE MESSAGE OF JESUS CHRIST." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2002. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=3902@1.
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COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIORJesus Cristo, Príncipe da paz é um estudo teológico do tema da paz bíblica, cuja chave de leitura é sua relação com a pessoa e a mensagem de Jesus Cristo, e que apresenta, em linhas gerais, as exigências evangélicas de uma ética e de uma ação pastoral comprometidas com a construção da paz. O interesse em estudar a paz bíblica encontra seu fundamento no fato de que a paz, um desejo dos diversos povos em todos os tempos e lugares, está presente no texto da Bíblia, naquilo que ela nos testifica sobre a relação entre Deus e a humanidade, bem como sobre o seu projeto salvífico. A partir da análise de certos textos do Antigo e do Novo Testamentos, este trabalho busca sistematizar toda a riqueza e complexidade do tema da paz bíblica. Seu objetivo principal é mostrar como que o evento Jesus Cristo dá uma nova dinâmica a esse tema. Em sua pessoa e em sua mensagem está o sentido pleno do que seja a paz bíblica, já que ela está inserida na própria dinâmica da Revelação da face de Deus Pai, assim como no anúncio e na instauração do seu Reino. Desta maneira, esta dissertação mostra que uma teologia e uma ética cristã da paz encontram seus fundamentos na pessoa e na mensagem de Jesus Cristo.
Jesus Christ, the Prince of Peace, is a theological study of the theme of the Biblical peace, centering on its relationship with the person and the message of Jesus Christ. It summarizes evangelical requirements of an Ethics and of a pastoral action committed to the building of peace. The interest in the study of Biblical peace has its foundations on the fact that peace - a desire of the various peoples throughout history - is present in the Biblical texts when they speak of God`s relationship to humanity and of His salvation project. Departing from an analysis of certain texts of the Old one the New Testament this work tries systemize all the richness and complexity of the theme of Biblical peace. Its main objective is to show how the event Jesus Christ gives a new meaning to this theme. In His person and in His message rests the full meaning of what Biblical peace is, since it is contained in the very process of the Revelation of the face of God, the Father, and in the announcement and establishment of His Kingdom as well. In this fashion, this dissertation shows that a Theology and a Christian Ethics of peace have their foundation on the person and on the message of Jesus Christ.
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Bowker, Dianne. "Theology through the arts tree imagery in Christian hymnody as an exposition on the person and work of Jesus Christ /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Depizzoli, Antonio Marcos. "Catequese no Brasil junto à pessoa com deficiência." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/18319.
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Previous issue date: 2013-04-30This dissertation considers the catechetical matter in Brazil with accent to a person with disability. Keeping in mind the background of theological reflection this subject will be studied; and questions such as: "A person with disability has the right to be included in the catechetical process of faith formation?"; "The Christian tradition offers, from its biblical, theological and anthropological heritage, an itinerary that support the educational process-formation of the faith to a person with disability from the practice of Jesus?"; "What are the consequences of a catechesis of all and for all, since the word all also considers a person with disability?"; "The Church in Brazil, in his catechetical action, has been shown to be open to changes required to the evangelization of a person with disability?"; it will be contemplated. The method used is the view, illuminate and act, frequently used while doing theology in Latin America. This research aims to generate practical knowledge, that is, to address and solve specific problems; particularly here, the catechetical action and the Christian formation of a person with disability in the Church in Brazil. The technical procedure adopted here is formed of bibliographic and documentary research, drawn from materials published in books, articles, events, and the consultation some sites. The results achieved by the study are positive. Firstly, it has been found that, the catechetical pastoral model, since the Biblical-Theological Jewish-Christian tradition, with emphasis on the proclamation of the Kingdom of God accomplished by Jesus, it prepares the current understanding of the inclusion's concept. In addition, it was proved the hypothesis that the Church's catechetical activity in Brazil towards a person with disability is privileged instrument of development of the sense of community fraternally Christian. Lastly, the 2006's Fraternity Campaign and the project Affordable Church a Church of all and for all suggests revisiting the way of being and doing of Jesus and of the first Christian communities, adapting the advances of the modern world on those religious and theological bases. The research shows that it is relevant to the theological, catechetical and pastoral context of the Church dialogue with current theological and biblical hermeneutics from the perspective of a person with disability as the subject of faith, giving him visibility in theoretical Church's speech. It also contributes to the knowledge of the Church's catechetical activity in Brazil towards a person with disability and how catechesis becomes gateway to build inclusive communities. Finally, it encourages discussion of the theme, catechesis to a person with disability, as an important element in building an inclusive theology, taking into consideration the Church's moral duty to organize itself according to the archetype of inclusion
Esta dissertação desenvolve-se desde a questão catequética no Brasil junto à pessoa com deficiência. Problematiza-se o assunto, tendo como pano de fundo da reflexão teológica, questionamentos como: a pessoa com deficiência tem direito de ser incluída no processo catequético de educação da fé? A tradição cristã oferece, a partir de seu patrimônio bíblico, teológico e antropológico, um itinerário que fundamente o processo educativo-formativo da fé junto à pessoa com deficiência desde a prática de Jesus? Quais as consequências de uma catequese de todos e para todos, inserindo na palavra todos a pessoa com deficiência? A Igreja no Brasil, em sua ação catequética, tem se mostrado aberta às transformações requeridas à evangelização da pessoa com deficiência? O método utilizado é o ver, iluminar e agir muito presente no fazer teológico latino-americano. A pesquisa é de natureza aplicada, isto é, visa gerar conhecimentos para a prática, dirigidos à solução de problemas específicos, no caso, relativos à ação catequética e a formação cristã de pessoas com deficiência na Igreja no Brasil. O procedimento técnico consiste em pesquisa bibliográfica e documental, elaborada a partir de materiais publicados em livros, artigos, eventos e consultas a alguns sítios. Os resultados alcançados pelo estudo são positivos. Verificou-se, primeiramente, que o modelo pastoral catequético, desde a tradição bíblico-teológica judeu-cristã, com ênfase no anúncio do reino de Deus realizado por Jesus, prepara a compreensão atual do conceito inclusão. Em seguida, comprovou-se a hipótese de que a ação catequética da Igreja no Brasil junto à pessoa com deficiência é instrumento privilegiado de desenvolvimento do sentido de comunidade, fraternalmente cristã. E por fim, a CF-2006 e o projeto Igreja Acessível uma Igreja de todos e para todos sugerem revisitar o modo de ser e fazer de Jesus e das primeiras comunidades cristãs, adequando os avanços do mundo contemporâneo sobre as referidas bases religiosas e teológicas. A pesquisa mostra-se relevante ao contexto teológico, catequético e pastoral da Igreja na medida em que convida ao diálogo com a hermenêutica bíblica e teológica atuais na perspectiva da pessoa com deficiência como sujeito da fé, dando-lhe visibilidade teórica nos discursos eclesiais; ainda, contribui no conhecimento da ação catequética da Igreja no Brasil junto à pessoa com deficiência e como a catequese torna-se porta para construção de comunidades inclusivas; e por último, incentiva o debate da temática, catequese junto à pessoa com deficiência, como elemento importante na construção de uma teologia inclusiva, levando em consideração o dever moral da Igreja de se organizar segundo o paradigma da inclusão
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Anderson, Matthew. "The doctrines of the work and person of the Holy Spirit a comparison of LDS and evangelical perspectives /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p090-0328.
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Etukumana, Godwin Akpan. "“Do this in remembrance of Me :” The Christological and social significance of Luke 22:14-30 for restoring human dignity." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71915.
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Thesis (MTh)--Stellenbosch University, 2012.ENGLISH ABSTRACT: Using social-rhetorical hermeneutics, this study examines Jesus’ statement “Do this in remembrance of Me” during the last meal He had with his disciples before He went to the cross – both in the light of the Lucan context and our/modern present context. A careful examination of the text in Luke 22:14-30 poses a challenge to Lucan scholarship as it delves into the reason of the insertion of the phrase in the context of this meal. In the first place, different views as regards the meal are examined so as to present the motif of the meal. It has been discovered that Luke wanted his community to use this meal as a medium of remembering what Jesus was to humanity during his time on earth. Socio-rhetorical analysis helps to appreciate Luke’s rhetorical nuances in presenting this meal scene to his audience. In Chapter two it is revealed that Luke used his sources rhetorically in different textures and patterns to present to his audience that Jesus was the Saviour and a servant-leader. The intertexture of Luke’s material of the meal shows that Luke appealed to his community using Ancient Near Eastern, Greco-Roman socio-cultural rhetoric in order to reiterate what his audience needed to know about Jesus. It reveals Jesus as a broker, patron, and benefactor to his community with the aim of restoring the dignity of humanity. The sacred texture of the Lucan meal shows the ever abiding presence of Jesus in the midst of the community whenever they meet due to the divine power of Jesus. Socio-rhetorical hermeneutics of Luke 22:14-30 explicates that the phrase “Do this in remembrance of Me” in the context is Luke’s rhetorical strategy of encouraging his audience to remember Jesus with the view to imitate his lifestyle and his inclusive approach to the marginalised and the outcasts of society. It is when the community eats the meal concomitantly with the imitation of his lifestyle, especially his approach to God and humanity, that the community will truly remember Jesus and thus restore human dignity in society.
AFRIKAANSE OPSOMMING: Die ondersoek van die uitspraak tydens die laaste maaltyd wat Jesus met sy dissipels gehad het voor sy dood aan die kruis, met behulp van sosio-retoriese hermeneutiek, toon die belangrikheid van die stelling, “Doen dit tot my gedagtenis”, in die lig van die Lukaanse gemeenskap en die moderne konteks. ’n Deeglike ondersoek van die teks in Lukas 22:14-30 bied ’n probleem aan die bestudering van die Nuwe Testament, veral vir Lukas-spesialiste, as gevra word na die rede vir die invoeging van die frase binne die konteks van hierdie maaltyd. In die eerste plek word daar gevra na die motivering vir die plasing van die maaltyd binne die teks. Dit blyk dat Lukas sy gemeenskap wou motiveer om hierdie maaltyd te gebruik as ’n middel om te onthou wat Jesus vir die mensdom beteken het gedurende sy tyd op aarde. Sosio-retoriese analise help ons om te bepaal watter retoriese nuanses Lukas gebruik het in die aanbieding van hierdie maaltydtoneel aan sy gehoor. In hoofstuk twee word aan die lig gebring dat Lukas sy bronne in verskillende retoriese teksture en patrone aanbied aan sy gehoor om te toon dat Jesus die Verlosser en ’n dienaar-leier was. Die intertekstuur van die Lukaanse weergawe van die maaltyd toon dat Lukas met behulp van Ou Nabye Oosterse en Grieks-Romeinse bronne, asook sosio-kulturele retoriek ’n beroep op sy gemeenskap doen om Jesus regtig te leer ken. Dit toon Jesus as ’n bemiddelaar, beskermheer, en weldoener aan sy gemeenskap ten einde die herstel van die waardigheid van die mensdom te bewerk. Die heilige tekstuur van die Lukaanse maaltyd toon die ewigblywende geskenk van Jesus aan die gemeenskap en die feit dat die gemeenskap alles te danke het aan die goddelike krag van Jesus. Sosio-retoriese hermeneutiek van Lukas 22:14-30 maak dit duidelik dat die frase, “Doen dit tot my gedagtenis”, binne die konteks ’n retoriese strategie is waarmee Lukas sy gehoor wou leer om Jesus se leefstyl na te boots en sy inklusiewe benadering ten opsigte van die gemarginaliseerdes en uitgeworpenes van die samelewing te onthou. Dit is wanneer die gemeenskap die maaltyd eet en sy lewenstyl naboots, veral sy handelinge en benadering tot God en die mensdom, dat die gemeenskap werklik vir Jesus sal onthou en so menswaardigheid in die gemeenskap sal herstel.
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Jones, Patrick Patrese. "Jesus Christ: a differentiated prism or the reductionist Logos/Rhema of God's salvation." Diss., 2006. http://hdl.handle.net/10500/902.
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The introduction of this dissertation presents a brief summation of what other sources have
ushered with regard to the question of who Jesus is. The problem we seek to resolve; the
justification of this dissertation; the definition of some terminology and the main source
materials employed, are presented in this chapter.
Since the problem statement is crucial for a good dissertation, chapter two will identify this
problem from the grass roots level and will show us the turbulent tides it has encountered
through the early centuries of the Christian church. The Aftermath of the early Christian
church was a string of one Word Symbols, or tides for Jesus.
The problem of embracing only one Word title for Jesus is also explained in chapter three.
In contrast to the One-sided Word Christologies described in chapter four, an example of
some symbols of the Word that inclusively describe in part, who Jesus really is, is
presented. Since this dissertation has a holistic approach, it is paramount for the
investigation to consider a religious figure that embraces or represents a Christology that
denotes holism. This is covered in chapter five.
It is in chapter five, where the writer, out of necessity, is prompted to devote a number of
pages exploring White's Chiistological conviction. In this chapter the writer uncovers
White's perception of the great conflict between good and evil. Retrospectively, the
writer absoibs White's assumption and perception of the person of Christ. This chapter
also looks at how Christ's role and function is perceived by White. During this research,
the way she used the various Word symbols of Christ, who is the over-arching prism of the Almighty God, was found to be of particular interest. White also provides practical,
theoretical knowledge of how Christ occupies the believer's life, the world and God's
universe.
As in chapter five, chapter six presents the exposition of the Christology of John Calvin. In
chapter seven the Christology of White is compared to that of John Calvin. A table of data
that illustrates how many different types of Word symbols and how many times those
Word symbols are mentioned by both White and Calvin are presented. Chapter eight will
present the conclusion of this dissertation.Systematic Theology & Theological Ethics
M. Th. (Systematic Theology)
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Carter, Micah Daniel. "An evangelical analysis and critique of feminist Christology." Thesis, 2008. http://hdl.handle.net/10392/470.
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This dissertation analyzes the person and work of Christ in feminist theology, with particular attention to feminist critiques of traditional Christology. Chapter 1 is a brief introduction of the dissertation's thesis and the methodological commitments from which the dissertation proceeds.
Chapter 2 provides an investigation and analysis of feminist theological method. Special attention is given to the influential work of Elisabeth Schüssler Fiorenza and Rosemary Radford Ruether. The sources and norms of feminist theology are considered also. Chapter 2 concludes with a discussion of the importance of feminist theological methodology for feminist Christology.
Chapter 3 analyzes the person of Christ in feminist theology. Particular consideration is given to feminist arguments against the maleness of Jesus, as well as their alternative proposals to make Christology more inclusive of women. The chapter also offers a sustained evangelical response to the feminist ideas regarding Christ's person.
Chapter 4 examines the work of Christ in feminist theology. The feminist contention that the cross is "divine child abuse" is addressed. Feminist assessment of classical atonement theories and alternative perspectives for understanding atonement are discussed. The chapter also challenges and answers the feminist allegation that traditional atonement theology grounds the perpetuation of violence and abuse.
Chapter 5 assesses the influence of feminist criticisms within evangelicalism, especially among egalitarians. The chapter demonstrates egalitarian doctrinal revisions on the basis of an acceptance of feminist criticisms in the theological loci of theology proper, bibliology, and ecclesiology. Finally, emerging Christological revisions are considered, specifically related to the egalitarian resistance to the maleness of Jesus and also to a penal substitutionary understanding of atonement. Chapter 5 concludes that feminist criticisms are unacceptable for evangelical Christological formulation.
Chapter 6 concludes the dissertation with a brief summary of feminist Christology and evangelical responses, and offers recommendations for further study in this and related areas.This item is only available to students and faculty of the Southern Baptist Theological Seminary. If you are not associated with SBTS, this dissertation may be purchased from http://disexpress.umi.com/dxweb or downloaded through ProQuest's Dissertation and Theses database if your institution subscribes to that service.
22
Dreyer, Yolanda. "Institutionalization of authority and titles used for Jesus." Thesis, 2000. http://hdl.handle.net/2263/23804.
Full textAbstract:
The full text of this thesis/dissertation is not available online. Pending permission from the author/supervisor access may be provided on request. Read the abstract in the section 00front of this document.Thesis (PhD (New Testament)--University of Pretoria, 2007.
New Testament Studies
unrestricted
23
Nel, Birtie Fredrik Albertus. "Die radikaliteit van Jesus se prediking in 'n judaïstiese samelewing volgens die sinoptici." Thesis, 2012. http://hdl.handle.net/10210/7383.
Full text
24
Mwale, Emmanuel. "Jesus Christ's substitutionary death." Diss., 2015. http://hdl.handle.net/10500/20310.
Full textAbstract:
At the incarnation, Jesus Christ assumed the fallen human nature that He found. Having lived a life of perfect obedience in the fallen human flesh that He assumed, He voluntarily and willingly bore the sins of the entire human race and died the second death for, and in our place; thereby paying the penalty for sin. Jesus Christ bore our sins (acts or behaviours) vicariously, while sin as nature or a law residing in the fallen human flesh that He assumed was condemned in that flesh and received eternal destruction on the cross. Thus, on the cross, in Christ, God saved the entire humanity. On the cross, the condemnation that the entire humanity had received by being genetically linked to Adam was reversed in Christ. Thus, the entire human race stands legally justified. But this is a gift, which can either be received or rejected. Therefore, salvation is not automatic.Philosophy, Practical and Systematic Theology
M. Th.(Systematic Theology)
25
Elledge, Ervin Roderick. "The Illeism of Jesus and Yahweh: A Study of the Use of the Third-Person Self-Reference in the Bible and Ancient Near Eastern Texts and Its Implications for Christology." Diss., 2015. http://hdl.handle.net/10392/4954.
Full textAbstract:
This study explores the relationship between the use of the third person for self-reference by Jesus and Yahweh and suggests the potential for both divine and royal themes associated with this manner of speech. Chapter 1 highlights that this issue has received little attention in scholarship. In order to offer a thorough evaluation, the study offers a comprehensive survey of illeim in the Bible, highlighting its prominence and various rhetorical implications.
Chapter 2 surveys the use of illeism in antiquity in order to address whether illeism was a common manner of speaking. Though various Greek historians refer to themselves in the third person, evidence indicates that this was a rhetorical effort sometimes used to give a sense of objectivity to their works. No evidence was found that would indicate that illeism was commonly used in direct speech.
Chapter 3 surveys the Old Testament and categorizes the various uses of illeism. The study highlights the similar and prominent use by both OT kings and Yahweh. Chapter 4 explores the ANE literature for occurrences of illeism and notes the relatively prominent use among both ANE kings and preeminent pagan gods. Chapter 5 addresses the illeism of Jesus, the only person in the New Testament to use illeism in direct discourse, and finds a similar manner of use and rhetorical intention as that of Old Testament and ANE kings and that of Yahweh. In each case the illeism serves to emphasize the speaker's unique identity and authority associated with royal and/or divine status. The study also notes the illeism of Yahweh and Jesus share the common characteristics of prominence of occurrences, a shifting between first and third person, a variety of distinct self-references, and similar rhetorical intent.
Chapter 6 summarizes the study and highlights the suggestive nature of the evidence. In light of the evaluation of the use of illeism by Jesus and Yahweh, based on the similar usage among Old Testament and ANE kings, and ANE gods, as well as the analysis of the various rhetorical implications of illeism, the evidence suggests that a royal and divine theme may be associated with the third-person self-references of Yahweh and Jesus. Furthermore, in light of the parallels between the two uses, the study suggests this manner of speech may be yet another way Jesus presents himself "as God."
26
Williams, Neil Harvey. "The maleness of Christ : revelational or cultural?" Thesis, 1999. http://hdl.handle.net/10500/17861.
Full textAbstract:
The maleness of Christ: revelational or cultural? is a biblical-theological investigation of the significance of Christ's maleness. This thesis attempts to answer questions as to the significance and meaning ofJesus' maleness. Is the maleness of Christ revelational of God's being and character; is it foundational for the gospel; is it reflective of an ongoing created order? Is revelation and salvation impossible apart from a male redeemer? Or could Christ have been born a woman in a different time and culture? Chapter one describes the various positions and arguments:
complementarian, biblical egalitarian, Christian feminist, and post-Christian feminist. Chapter two examines two related topics to the problem, namely slavery and the Sabbath. This section investigates how the church has decided, regarding other issues, what is revelational or cultural. We consider the various implications that the slavery and Sabbath debates have on our topic. Our subject relating to the significance of Christ's maleness has many interrelated concerns. In answering the questions regarding Jesus' maleness, chapter three organises much of the material under the motif of the sonship of Christ. This structure allows us to remain focused as well as interact with the differing topics affecting our concern, such as innertrinitarian relationships, the relationship between revelation and culture, the so-called subordination of the Son, the truth and status of analogy, inclusive language, and the implications of Christ as the image of God. Also included this chapter is a discussion on the relationship between Jesus and Wisdom and whether we can refer to Christ as "Daughter." The chapter concludes with a section on whether Christ's maleness either relates to an ongoing created order of male headship or allows for the transformation of patriarchy.Philosophy and Systematic Theology
D.Th. (Systematic Theology)
27
Parler, Branson L. "The Politics of Jesus and the Power of Creation." Thesis, 2005. http://hdl.handle.net/10756/290728.
Full textAbstract:
This study examines the theology and social ethics of John Howard Yoder with a view toward how creation and redemption are related in his theology. The first chapter examines Yoder's aversion to certain construals of creation and argues that he is not inherently hostile to creation as such, but is cautious with respect to the possible abuse of creation as a theological and ethical category. The second chapter evaluates the nature of the state in Yoder's theology, examines his view of the Powers in this context, and argues that his view of redemption can be seen as a restoration of an eschatologically open creation. The third chapter compares Yoder's theology and social ethics with those of J. Richard Middleton, arguing that there may be a potential for interconnection between Yoder's Anabaptistic focus on the politics of Jesus and Middleton's Reformational emphasis upon the goodness of the power of creation seen in the imago Dei of Genesis I.
28
Myburgh, Jacobus Adriaan. "Jesus the Jew : eschatological prophet, Galilean Hasid or cynic sage?" Thesis, 1995. http://hdl.handle.net/10500/17550.
Full textAbstract:
The diversity of Jesus images that resulted from historical Jesus research poses the single most pressing problem of the research endeavour. Diverse historical images lead one to ask questions about historiography. It is a fact that we do not have bruta facta in history but only interpretations of what might have happened.
The problem of diverse images is taken up in this thesis. Three different images that are the result of different points of departure and different methods of research are closely scrutinised. The images are: Eschatological prophet, Cynic sage and Galilean Hasid. After close·examination of each of these images one has to conclude that each of them is a viable image. One may question the proponents of each of these images on methodological aspects as well as their presuppositions. This line of questioning would not solve the problem. One would also expand the problem if one were to seek yet another image. A way out of this impasse would be to try to understand the diversity. Is there an image that could explain the diversity? The modem diversity of Jesus images is a continuation of an ancient diversity that one could find in the ancient texts at our disposal. From this we could deduce that Jesus was understood differently by different people from the onset. The challenge is to find an image that would clarify the diversity. What sort of Jesus would have been understood in so many ways? We have reason to take Jesus to be a Jew from Galilee. If we could find a Galilean Jewish image that would
explain the diversity, we would be very near the historical Jesus. The image of the Galilean Hasid is a very promising option. Some of the kingdom sayings, that are most probably authentic, were taken as test cases to see
whether they could have been uttered by a Galilean charismatic and later interpreted as Cynic and/or eschatological. The conclusion is that the image of Galilean charismatic would open up new avenues to approach the diversity of images of the historical Jesus.Biblical and Ancient Studies
Th. D. (New Testament)
29
Godshall, Matthew. "The Messiah and the Outpouring of the Holy Spirit: The Christological Significance of Jesus' Role as the Giver of the Spirit in Luke-Acts." Diss., 2013. http://hdl.handle.net/10392/4508.
Full textAbstract:
Without rejecting the general consensus among scholars that Luke emphasizes the humanity of Jesus, this dissertation attempts to contribute to the field of Lukan Christology by contending that there is more to the Lukan portrait of Jesus than what is generally acknowledged. Through his particular presentation of Jesus as the Spirit-Giver, Luke unveils the divine identity of the Messiah.
Chapter 1 provides a history of research of Lukan Christology and highlights the various controlling categories scholars have proposed for analyzing Lukan Christology. It concludes that there is a need for a study on Luke's Spirit-giver motif and its contribution to Lukan Christology.
Because the OT provides the conceptual world from which Luke develops his Spirit-Giver motif, chapter 2 examines the eschatological passages in Ezekiel, Isaiah, Joel, and Zechariah to see how that act of giving the Spirit is linked with the unique identity of Yahweh. The primary claim in this chapter is that the OT consistently presents the act of giving the eschatological Spirit as an act unique to the divine identity of Yahweh. This claim is supported in three ways: first, the primary metaphors employed to describe the giving of the Spirit are new creation and new exodus; second, the prophets explicitly link the act of giving the Spirit with Yahweh's identity as Israel's God; third, the act of giving the Spirit is reserved for Yahweh alone.
Chapter 3 explores how the act of giving the eschatological Spirit was understood in Second Temple and Rabbinic Judaism. This chapter highlights the continuity between the OT and Jewish literature: the act of giving the Spirit is linked with God's identity as the creator and redeemer. Despite its diversity, early Judaism associated the act of giving the Spirit with the unique identity of God and no other figure is ever presented as sharing this role.
Chapters 4 and 5 examine Luke's Gospel and Acts respectively in the attempt to understand how Luke himself has uniquely developed the Spirit-Giver motif. In drawing upon the OT promise of the outpouring of the Spirit, Luke presents Jesus as participating in a role that was reserved exclusively for Yahweh and unique to his identity as Israel's creator and covenant God. As the Spirit-Giver theme unfolds, the identity of Jesus and the Father overlap in their shared role as the Spirit-Giver. This theme is thus evidence of Lukan divine identity Christology.
Chapter 6 concludes the argument and explores implications for Lukan Christology.
30
Banda, Collium. "The sufficiency of Christ in Africa : a christological challenge from African traditional religions." Thesis, 2009. http://hdl.handle.net/10500/1434.
Full textAbstract:
The sufficiency of Jesus Christ in the African Church is challenged by the widespread spiritual insecurity in African Christians, prompting them to hold on to ATR. The wholistic securing power of ATR challenges the sufficiency Christ's salvation to Africans. Proposing African Christological motifs alone is inadequate to induce confidence upon Christ. The African worldview must further be transformed inline with the implications of the victory of the Cross over Satan. Indeed, Christ has fully liberated African Christians from Satan's authority, placed them in his kingdom, and transformed them into a glorious state. However, because of the Fall, salvation, before the eschaton can never result in the utopian order envisioned in ATR. Suffering does not necessarily indicate satanic harassment. It is a fact of the fallen world. African Christians stand secured in Christ; therefore, they must hold on to their faith.Systematic Theology and Theological Ethics
M.Th. (Systematic Theology)
31
Kaiser, Elizabeth Hendrica. "`n Sosiaal-wetenskaplike benadering tot die eerste-eeuse mediterreense persoonlikheid van Jesus soos gevind in die Johannesevangelie." Diss., 2003. http://hdl.handle.net/10500/1069.
Full textAbstract:
This study deals with the character of Jesus in the Gospel of John and follows the social-scientific approach and aims to correct the traditional views regarding the personality of Jesus. The aim is not a personality analysis but to situate Jesus as a typical person who was a part of and functioned in the first Mediterranean world.
The pivotal values of the ancient world such as honor/shame; collectivistic/dyadic personality; family and group orientation; kinship; the patronage system with the patron/broker/client relationship and the purity system are applied to reach the aim of my thesis. It is found that Jesus was a collectivistic/dyadic personality. He functioned in this family orientated as well as in a group orientated community and socially structured patronage system as a broker, totally the contrary to contemporary personality drawings of Jesus found in modern literature.In hierdie studie, wat 'n skripsie van beperkte omvang is, word nie gepoog om 'n persoonlikheidsanalise van Jesus te doen nie. Die studie wil die probleem van die toepassings en interpretasies van Jesus in populere literatuur aanspreek. Jesus word deur moderne mense en teoloe in prentjies en idees van 'n moderne mens met moderne kategoriee, denke en perspektiewe, waardes en oordele beskryf, geteken en geinterpreteer, en dit is nie 'n werklike getroue en realistiese weergawe van Jesus as historiese mens nie. Jesus word in populere literatuur as 'n individualis geteken; sy persoon en emosies word alleenlik in moderne denke en kategoriee geinterpreteer en dit word slegs op grond van moderne individuele ervaring gedoen. Hierdie interpretasies is nie tipies van die kollektiwistiese, groep-georienteerde eerste-eeuse mediterreense persoon nie. Afsydigheid en terughoudendheid (4:9, 10; 13:36-38) is kenmerkend van persone in hierdie samelewing waar warmte in verhoudings ontbreek het (2:16; 9:16)'. Emosies soos 'liefde' wat Jesus toon, is nie 'n emosionele konnotasie wat in die moderne samelewing dui op die gevoelslewe van die mens nie. In hierdie antieke samelewing het 'liefde' gedui op lojaliteit, solidariteit en groepgebondenheid en as Jesus die blinde man sy sig teruggee (9:7), herstel hy nie hier die geneesde man se plek as individu in terme van die moderne samelewing nie, maar hy herstel die sieke in sy regmatige, groep-georienteerde sosiale plek in die antieke samelewing waarin hy - weens sy siekte - as 'buitestaander' geetiketteer is en dus geen deel in die groep gehad het nie. In hierdie antieke eerste-eeuse mediterreense samelewing het ander spilpuntwaardes as in ons moderne samelewing gegeld. In hierdie kollektiwistiese en groepgebonde kultuur het persone gedeel in 'n gemeenskap met die spilpuntwaardes, norme en ingestelde sosiale reels van hierdie spesifieke kultuur en aspekte wat vormend op hulle ingewerk het. Jesus se persoon en optrede moet nagevors word in hierdie sosiale sisteem waar mag deur simbole daargestel is, en waar mense, dinge en gebeure elkeen 'n simboliese werklikheid verteenwoordig het.
New Testament
M. A. (Biblical Studies)
32
Vaidyan, Thomas Kizhakadethu Lukose. "Visionary experiences during Jesus' baptism: a critical analysis of selected scholarly views." Diss., 2019. http://uir.unisa.ac.za/handle/10500/25677.
Full textAbstract:
Includes bibliographical references (leaves 106-115)The purpose of this study is to critically analyse selected scholarly views on the visionary experiences during Jesus’ baptism. Modern scholars have different opinions about the reports in the New Testament on Jesus’ baptismal visionary phenomena. Some scholars interpreted the events as Jesus’ actual seeing or vision and others accept it as literary creations by the authors, to make sense of the reports on seeing and hearing that are hard to understand. Reports like a Spirit descending in the form of a dove are extraordinary for most people and pose interpretive challenges. The two distinct trends identified in the study of visionary experiences are those who take the text on the visions literally and those who see them as literary creations. There is a new trend in biblical scholarship, which is comparative and invokes insights from cross-cultural research in order to understand the accounts of the visions as altered states of consciousness (ASC). These views are also presented, compared and evaluated selecting three major views from modern New Testament scholars. Among the scholars identified, who take the baptism visions literally, are Dunn, Meier, Marcus, Hurtado, Borg and Webb. The scholars selected, who consider the baptism visions as literary creations, are Sanders, Crossan, Miller and Strijdom. The scholars, who contributed to the new development in interpreting the texts on visionary experiences as ASC, are Pilch, Davies and DeMaris. Pilch uses the theoretical model of ASC and understands it differently from those used by Davies and DeMaris on which they base their interpretations. A scientific explanation of ASC is built from theories about how the brain and culture, together, create certain states of consciousness. All these views are analysed based on the scholarly interpretations from the three definitive trends in the visions research, comparing the caretaker versus critical at a meta-analysis level.
Biblical and Ancient Studies
M.A. (Biblical archaeology)
33
Beyer, Hartmut. "Pharisäer in der Darstellung des Lukasevangeliums : eine Charakterisierung unter Anwendung der Methoden der narrativen Exegese." Thesis, 2005. http://hdl.handle.net/10500/1091.
Full textAbstract:
ABSTRACT
(deutsch)
Das Lukasevangelium ist ein literarisches Werk in Form einer Erzählung. Die Pharisäer spielen
darin eine zentrale Rolle als wichtigste Gruppe der Gegenspieler Jesu. Die Methode der narrativen
Exegese ist daher geeignet, die Darstellung der Pharisäer zu analysieren und eine literarische
Charakterisierung vorzunehmen. Eine Untersuchung aller Texte des Lukasevangeliums, in denen
Pharisäer erwähnt werden, ergibt ein komplexes und facettenreiches Pharisäerporträt. Die Pharisäer
werden primär negativ dargestellt, als religiöse Führer, die die göttliche Sendung Jesu, seine
Vollmacht und seinen Auftrag, nicht erkennen und ablehnen. Die Pharisäer haben eine
Kontrastfunktion innerhalb der Gesamterzählung des Lukasevangeliums. Sie dienen als
Negativfolie, auf der die Bedeutung der Hauptfigur Jesus umso heller aufleuchtet.
Ein Merkmal des Lukasevangeliums ist jedoch, dass dieses primär negative Bild durch die
erzählerische Darstellung mehrfach abgeschwächt wird. Der Erzähler zeichnet kein einseitiges
Pharisäerbild (flat character), sondern differenziert deutlich (mehr als die anderen Synoptiker). Er
verzichtet bei der Präsentation ihres Verhaltens und ihrer Worte weitgehend auf explizit feindliche
Aspekte. Er deutet eine relative Nähe zwischen Jesus und den Pharisäern an. Eine abschließende
negative Wertung oder Verurteilung der Pharisäer unterbleibt. Auffällig ist die komplette
Auslassung der Rolle der Pharisäer beim Prozess gegen Jesus. Die Reaktion Jesu auf die Pharisäer
ist geprägt von Milde und Hoffnung, trotz vereinzelter scharfer Auseinandersetzungen. Jesus ist bei
allen Begegnungen mit den Pharisäern bemüht, ihnen zur Erkenntnis seiner Person als göttlichem
Gesandten zu verhelfen und sie zur Umkehr zu bewegen.
ABSTRACT
(english)
The Gospel of Luke is a literary work in narrative form in which the Pharisees play a central role as
the most important group in opposition to Jesus. Thus narrative exegesis is an appropriate method to
analyse the presentation of the Pharisees and to undertake a literary characterisation of their role.
An examination of all the texts in Luke's Gospel which mention the Pharisees yields a complex,
multi-facetted portrait of the Pharisees. The Pharisees, characterised primarily negatively as
religious leaders, neither recognise nor acknowledge the divine mission of Jesus, nor his authority
nor mandate. Rather the Pharisees function in juxtaposition to Christ and his ministry within the
overall narrative of Luke's Gospel. They serve as a negative backdrop against which the central
figure of Jesus appears all the more significant, indeed even radiant.
However, it is one trait of Luke's Gospel that this primarily negative picture is repeatedly softened
by the narrative presentation. The narrator does not paint a one-sided picture of the Pharisees (flat
character) but differentiates clearly in his presentation (more than the other Synoptic Gospels do).
In his presentation of the Pharisees' behaviour and words the author to a large extent forgoes
mentioning explicitly hostile aspects, but rather intimates the relative proximity between Jesus and
the Pharisees. There is no final negative evaluation or judgement passed on the Pharisees. It is
noteworthy that there is a complete omission of the role of the Pharisees in the legal proceedings
and court trials against Jesus. Jesus' reaction to the Pharisees is nevertheless one of gentleness and
hope, despite a few acrimonious conflicts recounted in the narrative. In all of his encounters with
Pharisees Jesus endeavours to help them recognise himself as divine envoy and to move them to
repentance.New Testament
M.Th.
34
Chimhanda, Francisca Hildegardis. "An incarnational Christology set in the context of narratives of Shona women in present day Zimbabwe." Thesis, 2002. http://hdl.handle.net/10500/598.
Full textAbstract:
Implicit in the concepts Incarnation, narrative, Christology, Shona women of Zimbabwe today is
the God who acts in human history and in the contemporaneity and particularity of our being.
The Incarnation as the embodiment of God in the world entails seizing the kairos opportunity to
expand the view and to bear the burdens of responsibility. A theanthropocosmic Christology that
captures the Shona holistic world-view is explored. The acme for a relational Christology is the
imago Dei/Christi and the baptismal indicative and imperative. God is revealed in various
manifestations of creation. Human identity and dignity is the flipside of God's attributes.
Theanthropocosmic Christology as pluralistic, differential and radical brings about a dialectic
between the whole and its parts, the uniqueness of the individual, communal ontology and
epistemology, the local and the universal, orthodoxy and orthopraxis, Christology and
soteriology. God mediates in the contingency of particularity. Emphasis is on life-affirmation
rather than sex determination of Jesus as indicated by theologies of liberation and inculturation.
At the interface gender, ethnicity, class and creed, God transcends human limitedness and
artificial boundaries in creating catholic space and advocating all-embracing apostolic action.
Difference is appreciated for the richness it brings both to the individual and the community.
Hegemonic structures and borderless texts are view with suspicion as totalising grand~narratives
and exclusivist by using generic language. The kairos in dialogue with the Incarnation is seizing
the moment to expand the view and to share the burdens, joys and responsibility in a community
of equal discipleship.
In a hermeneutic of engagement and suspicion, prophetic witness is the hallmark of Christian
discipleship and of a Christology that culminates in liberative praxis. The Christology that
emerges from Shona women highlights a passionate appropriation that involves the head, gut,
womb and heart and underlies the circle symbolism. The circle is the acme of Shona hospitality
and togetherness in creative dialogue with the Trinitarian koinonia. The Shona Christological
designation Muponesi (Deliverer-Midwife) in dialogue with the Paschal Mystery motif captures
the God-human-cosmos relationship that gives a Christology caught up in the rhythms,
dynamism and drama of life.Philosophy, Practical and Systematic Theology
D.Th. (Systematic Theology)
35
House, Sean David. "Theories of atonement and the development of soteriological paradigms : implications of a pentecostal appropriation of the Christus Victor model." Thesis, 2011. http://hdl.handle.net/10500/6539.
Full textAbstract:
Atonement theories have great implications for the soteriological paradigms
associated with them, but their significance has not always been recognized in the
formulation of theological systems, the lack of dogmatic definition by ecumenical
council encouraging diversification and isolation from other doctrinal loci. The
strongest coherence between an atonement model and soteriology can be seen in the
reformed tradition, and its theory of penal substitution has become the standard
accepted by many non-reformed protestant groups, including classical pentecostalism.
Tensions persist in the theological system of pentecostalism because of its pairing of
penal substitution with the soteriological paradigm of its foundational symbol of faith,
the full gospel of Jesus as savior, sanctifier, baptizer with the Spirit, healer, and
coming king. This vision of salvation is broader than that of protestant orthodoxy,
which through its atonement theory deleteriously separates the death of Christ from
his work in life and strictly limits the subjects and nature of salvation, specifically to
addressal of elect individuals’ sins. It is proposed that this tension within the
pentecostal system be relieved not through a reduction of its soteriology but a
retrieval of the Christus victor model, the atonement theory of the ancient and Eastern
church. As reintroduced to the Western church by G. Aulén, this model interprets the
saving work of Christ along two lines: recapitulation, the summing up and saving of
humanity via the incarnation, and ransom, the deliverance of humanity from the
hostile powers holding it in bondage. In a contemporary, pentecostal appropriation of
this model, aid is taken from K. Barth’s concept of nothingness to partially
demythologize the cosmic conflict of the Bible, and pentecostalism reinvigorates the
Eastern paradigm of salvation as theosis or Christification via the expectation of the
replication of Christ’s ministry in the Christian. The study shows Christus victor can
give a more stable base for a broader soteriology that is concerned with the holistic
renewal of the human person. To demonstrate the developed model’s vigor and
applicability beyond pentecostalism, the study closes by bringing it into conversation
with the concerns of three contemporary theological movements.Philosophy & Systematic Theology
D. Th. (Systematic Theology)
36
Fuchser, Stefan. "Christus im Zentrum : die christologischen Schwerpunkte im Leben von frère Roger von Taizé." Diss., 2010. http://hdl.handle.net/10500/5102.
Full textAbstract:
Text in GermanDie vorliegende Dissertation untersucht die christologischen Schwerpunkte im Leben und Denken von Frère Roger Schutz von Taizé und zeigt Querverbindungen zu unterschiedlichen theologischen Ansätzen. Dabei werden dogmatische Berührungspunkte zu den Vätern der alten Kirche, zur lutherischen, katholischen und orthodoxen Christologie dargestellt und untersucht. Als Basis der systematisch-theologischen Forschungsarbeit dienen die theologischen Studien, Tagebücher und erbaulichen Schriften, die Roger Schutz zwischen 1943 und 2005 geschrieben hat, sowie die liturgischen Hefte und Gebetsbücher von Taizé, die auf ihren christologischen Gehalt untersucht werden. Die poetische Sprache von Frère Roger erfordert eine literarische und theologische Interpretation, die mit zwei Brüdern der Gemeinschaft in Taizé besprochen wurde. Die Entwicklung der christologischen Ansichten von Roger Schutz wird durch alle Phasen seines Lebens hindurch untersucht, sodass am Schluss der Arbeit drei wichtige Thesen dargestellt werden können, die für die Zukunft von Taizé und für die christologische Diskussion im ökumenischen Umfeld interessant sind.
This present dissertation researches the christological key factors in the life and thinking of Frère Roger Schutz of Taizé and shows specific connections to different theological theories. We find several points of reference to the church fathers, the lutheran, catholic and orthodox Christology which are categorized and evaluated. As a base of this systematic research, I use the theological reflections, the diaries and the devotional books which Roger Schutz wrote between 1943 and 2005 as well as the liturgical sheets and prayer books in Taizé center. The poetic language of Frère Roger needs a literally and theological interpretation which I discussed with two Brothers of the community. The development of the christological thinking of Roger Schutz is analysed through all phases of his life, so that at the end of my research I conclude with three final observations which are interesting for the future of the community in Taizé as well as for the christological discussion in the ecumenical context.
Systematic Theology & Theological Ethics
M. Th. (Systematic Theology)
37
Dibb, Andrew Malcolm Thomas. "Servetus, Swedenborg and the nature of God." Thesis, 2001. http://hdl.handle.net/10500/2467.
Full textAbstract:
Michael Servetus (1508 - 1553) and Emanuel Swedenborg (1688 - 1772) are both considered
heretics. They share many concepts about the nature of God, especially their rejection orthodox
Nicene and Chalcedonian theology. This thesis explores their respective theologies relating to the
Trinity and Christology, with speculation of what sources they may have had in common. While
attention is paid to Ignatius, Irenaeus and Tertullian, particular attention is paid to Tertullian,
whose work Adversus Praxean lays the foundation of Servetus' ideas and has much in common with
Swedenborg's theology. In light of their similarity to Tertullian, the question is asked if Servetus
and Swedenborg would have been called heretics prior to Nicaea.Christian Spirituality, Church History and Missiology
D.Th. (Church History)
38
Bernard, David Kane. "Monotheistic discourse and deification of Jesus in early Christianity as exemplified in 2 Corinthians 3:16-4:6." Thesis, 2014. http://hdl.handle.net/10500/18502.
Full textAbstract:
One of the central issues of early Christianity was the identity of Jesus Christ. Paul and other early Christians discussed this question within the framework of traditional Jewish monotheism and used the language of deity to describe Christ. This thesis explores how and why they integrated the two concepts of monotheism and the deity of Jesus. As a window into this process, it particularly examines Paul’s discourse in 2 Cor 3:16–4:6, employing grammatical-historical exegesis with insights from rhetorical criticism and Oneness Pentecostal Christology.
We consider three fundamental questions: (1) What does the exalted language concerning Christ in this text represent? (2) How did Paul reconcile the deification of Jesus with his monotheistic heritage? (3) Why did Paul deify Jesus? What interests were served, and what were the practical consequences?
The conclusion is that early Christians, prior to and including Paul, worshiped Jesus within a Jewish monotheistic context and not as a result of Hellenization. They viewed Jesus as the revelation of the one God, not as a second deity or a different personage. Although they reinterpreted their core beliefs in light of Jesus, they did not see their worship of Jesus as violating their core beliefs. The evidence from Paul’s Corinthian correspondence does not require an explicit binitarian or trinitarian model, but it reveals that many early Christians viewed God as both transcendent and immanent and worshiped Jesus as the God of Israel manifested in human identity.
We identify four significant socio-rhetorical factors in the monotheistic deification of Jesus: (1) In a context of rapid social change it enabled Christians to combine Hebrew monotheism with Greek longing for universals, thereby claiming both traditional heritage and Christocentric distinctiveness. (2) It gave them a unique social identity and cohesiveness. (3) It affirmed their soteriological experiences, beliefs, and outreach. (4) It positioned the movement to attract all people, moving the new faith beyond Jewish ethnicity and traditional boundary markers so that it became a universal monotheism with a missiological focus. The socio-rhetorically constructed identity of Jesus Christ defined the identity of the early Christians. The result was a distinctively Christian faith.New Testament
D. Th. (New Testament)
39
Hess, Nancy Anne Olson. "The law in the theologies of Wingren and Reuther : a comparative study." Thesis, 1995. http://hdl.handle.net/10500/16939.
Full textAbstract:
This thesis is a comparative study of the concept and role of the law in the
theologies of Rosemary Radford Ruether and Gustaf Wingren. The analysis of
their theologies shows that Wingren uses the law as a formal theological
category and Ruether does not. The absence of the law in Ruether's theology
has implication for theological ethics.
For Wingren the law has two uses. The first use, the so called political use, is
that which compels and coerces ethical behavior in the human. The first use of
the law is used to insure that all humans receive the fullness of life that God
intends for all of creation. The second use of the law, the so called spiritual
use, accuses the human when he/she does not meet the demands of the law.
When the conscience is accused the human is prepared to hear the gospel. For
Wingren, the gospel is what gives the human a new will to live by freeing the
human from the burden and condemnation of the law. The law and the gospel
serve each other but have distinct functions. The law demands ethical behavior
and the gospel gives salvation. According to Wingren, the source of ethical
behavior is located in the doctrine of creation not in the doctrine of the
revelation of God through Jesus Christ; thus preserving the notion that the gift
of grace is not earned by good works but is given freely.
For Ruether, appropriate ethical behavior is revealed to humans through
paradigmatic individuals who denounce systems of oppression and announce
God's intent for creation, namely, liberation. Jesus is one such paradigmatic
individual who both denounces oppression and announces the kingdom of God.
Jesus both demands justice in relationships and offers liberation. The gospel
message of Jesus, in effect, collapses the law and the gospel into one entity.
The follower of Jesus hears that salvation is dependent upon appropriate
ethical behavior thereby nullifying the notion that grace is an unearned gift.
The thesis concludes with a constructive statement which develops a feminist
theology based on Wingren's concept of the lawBiblical and Ancient Studies
D. Th. (Systematic Theology)
40
Fischer, Zachary. "The doctrine of the eternal generation of the Son in the Trinitarian theology of Basil of Caesarea." Diss., 2015. http://hdl.handle.net/10500/20087.
Full textAbstract:
This paper explores the importance of the doctrine of the eternal generation of the Son in Basil of Caesarea's Trinitarian writings. In order to judge the importance of the doctrine for Basil, its impact on all of his exegetical and dogmatic writings on the Trinity were surveyed and evaluated. In his writings, Basil repeatedly addresses his belief that the Father and the Son is the one, eternal God. He considered this possible due to the Son's eternal generation from the substance of the Father. Basil considered the eternal generation of the Son to be both a scripturally warranted and philosophically coherent doctrine that explains how the Father and Son are indelibly same in substance and truly distinct persons. This study concludes that the doctrine of the eternal generation of the Son is essential to Basil's Trinitarian theology throughout his life.Philosophy, Practical and Systematic Theology
M. Th. (Systematic Theology)
41
Deininger, Friedrich Wilhelm. "Exploring a paradigm for New Testament theology in an Asian context." Diss., 2002. http://hdl.handle.net/10500/811.
Full textAbstract:
The thesis proposes that developing NT theology for the Asian context is important
because of the cultural and multi-religious background of the people. The text of the
Bible must be the source of theology and must be applied systematically to the Asian
context.
John the Baptist has been instrumental in preparing the way for Jesus Christ. His
theological significance needs to be considered at the beginning of NT theology and
also in his contribution to the Asian context. Jesus Christ is the center and unity of NT
theology. Consideration has been given to the person of Jesus Christ, his mission, his
ministry, and the community of his followers. Jesus Christ has been unique in many
ways especially when compared to the life and teaching of Buddha.