To see the other types of publications on this topic, follow the link: Jesus Christ Priesthood. Atonement.
Dissertations / Theses on the topic 'Jesus Christ Priesthood. Atonement'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 27 dissertations / theses for your research on the topic 'Jesus Christ Priesthood. Atonement.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Legg, Dennis D. "A Consideration of the finished work of the great high priest as revealed in the epistle to the Hebrews." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.
Full text
2
Tay, Edwin E. M. "Priesthood of Christ in the atonement theology of John Owen (1616-1683)." Thesis, University of Edinburgh, 2010. http://hdl.handle.net/1842/8971.
Full textAbstract:
This thesis is an attempt to remedy the neglect of John Owen's atonement theology despite wide acclaim for him as the leading representative of the Reformed doctrine of limited atonement. Its main proposition is that Owen's conception of Christ's priesthood in terms of Christ's united acts of oblation and intercession, performed in his twofold state of humiliation and exaltation, lies at the heart of his atonement theology. Chapter One surveys the current literature on Owen and sets out the method and scope of the thesis. A case study of Owen's main constructive work on the atonement, Salus Electorum Sanguis Jesu, or The Death of Death in the Death of Christ (1647), yields the finding that his atonement theology is built around three doctrinal loci: the triune God, Christ the Mediator, and the doctrine of sin's satisfaction. These loci establish the scope of the thesis and are reflected in the content of the ensuing chapters. Chapter Two examines Owen's view of the triune God as the Agent of redemption in the context of the Reformed orthodox teaching on the works of God (opera Dei). Owen is found to be thoroughly trinitarian in his application of the principles inherent in the trinitarian orthodoxy of the West to his conception of the covenant of redemption (pactum salutis). Concern for Christ's priestly mediation understood in the context of his twofold state dominates his exposition of this covenant. Chapters Three to Five explore Owen's understanding of Christ's mediatorial work as the means of redemption. Chapter Three examines Christ's mediatorial office in general. It reveals the distinctively Reformed character of Owen's Christology and his use of the mediatorial category to expound it. Chapter Four narrows the focus to Christ's priestly office. The central importance of Christ's priesthood is shown from three vantage points: Owen's reading of the state of controversy with his universalist opponents; an examination of the views of his universalist opponents; the development of Owen's formulation of Christ's priesthood in his early and mature writings. Chapter Five probes the significance of Owen's formulation of Christ's priesthood in his understanding of sin's satisfaction. The bearing of his formulation is seen in his decision for the satisfactory value of Christ's whole obedience and in his explication of the nature and fruits of Christ's death. In the final chapter, Owen's understanding of the end of redemption is examined in its twofold form: the ultimate end of God's glory and the intermediate end of the elect's salvation. Owen's exposition of both areas reveals, once again, the central importance of Christ's priesthood.
3
Wyper, Joshua Stephen. "The atonement of Christ penal substitution /." Theological Research Exchange Network (TREN), access this title online, 2006. http://dx.doi.org/10.2986/tren.042-0143.
Full text
4
Edwards, John C. "Jesus' atoning death as a probable teaching of the historical Jesus." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1179.
Full text
5
Pittsley, Jeremy. "To purify a people a definite design in the death of Christ /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p086-0047.
Full text
6
Laughlin, Peter Rod, and res cand@acu edu au. "Jesus and the Cross: necessity, meaning and atonement." Australian Catholic University. Theology (NSW), 2008. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp195.08052009.
Full textAbstract:
The proliferation of alternative models of atonement in recent academic literature, many of which stand in complete contrast to the traditional teachings of the Church, raises the question of how to determine faithfulness to the Christian doctrine of redemption. This thesis contends that such determination can be made when the alternative model proposed is able to demonstrate sufficient continuity with the meaning that Jesus of Nazareth constituted for his death. To argue this point requires a five stage investigation. Firstly the recent rejection, both academic and popular, of the so-called ‘myth’ of redemptive suffering, insists that it be demonstrated that God can create meaning out of the contingent – and evil – event of the cross without becoming responsible for, or the transcendent cause of, Jesus’ death. Taking a firm classical theistic stance it is argued that God can in no way will the death of Jesus because, as an evil contingent event, the cross falls outside the intelligibility of the divine providential order. Therefore, God is freely able to create meaning (ex nihilo) out of the event without validating and justifying the violence of the event itself. In addition, the upholding of a Chalcedonian Christology requires that the meaning which Jesus of Nazareth constituted for his death be understood to have divine significance, and thus should be investigated for what it reveals to a theological understanding of the cross. This leads to the second stage of the investigation which is to defend the theological right to engage in matters of history. Arguing for the value of critical realism, the point is made that a faith perspective does not negate the possibility of objective historical knowledge since, contrary to postmodernism, such knowledge does arise out of a spiralling dialogue between the knower and the object known. The third stage then follows, which is to argue how historical investigation into the Jesus of history might be done. Building upon James Dunn’s conception of impact, this study appropriates Bernard Lonergan’s understanding of constitutive meaning in order to highlight how the world of meaning that Jesus constituted for his death might actually function to impact the world of meaning of his followers. It is argued that what takes place is the constitution of a new world of meaning in which authentic existence is redefined. This redefinition challenges the disciples’ existing world of meaning and requires that they make an existential judgement of their own. But if such an impact is to occur then the challenge to the existing world of meaning must also be carried and it is here that historical investigation has its place. Drawing once more on the work of Bernard Lonergan, five carriers of meaning are identified, three of which (incarnate, linguistic and symbolic) are highlighted as the most relevant. The fourth stage of the investigation ensues, which is an engagement with recent historical Jesus research particularly that associated with N.T. Wright, James Dunn, Scot McKnight and Ben Meyer. The purpose here is not to develop a portrait of the historical Jesus for ourselves but to engage with existing research in a theologically fruitful way. Here then, we ask what can be known about Jesus’ intention for the cross by means of the incarnate, linguistic and symbolic carriers of meaning. Completing the examination yields the conclusion that Jesus intended his death to have redemptive significance but such significance must be understood within the framework of Jesus’ mission to inaugurate the kingdom of God. The fifth and final stage is to address how a contemporary understanding of that redemptive judgement should be appropriated for a modern atonement motif. Primarily this is a movement from judgement to understanding, the contention being that a ‘faithful’ motif will be one that takes due consideration of the judgement of faith, which seeks fuller understanding.
7
Feucht, Martin. "Studien zum Blutopfer Jesu Christi nach dem Hebräerbrief und seinem alttestamentlichen Hintergrund." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
Full text
8
Brondos, David Allen. "Jesus Christ the living reconciliation : a transformational model of atonement." Thesis, King's College London (University of London), 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.244167.
Full text
9
Shofner, Mike. "The Davidic dynasty and royal priesthood a theological issue /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
Full text
10
White, Perry. "Jesus' prayer of forgiveness in Luke 23:34." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
Full text
11
Bass, Justin W. "A different Jesus contemporary Mormon and New Testament understandings of Christ and his atonement /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p001-1125.
Full text
12
Adjei, Christian. "The implication of the universal priesthood of Christ to African traditional religions." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
Full text
13
Terry, Justyn Charles. "The judgement of Jesus Christ as the paradigmatic metaphor of the doctrine of atonement." Thesis, King's College London (University of London), 2003. https://kclpure.kcl.ac.uk/portal/en/theses/the-judgement-of-jesus-christ-as-the-paradigmatic-metaphor-of-the-doctrine-of-atonement(ceb3ddb5-19bd-47a0-bc30-782f3733d19a).html.
Full text
14
Bolen, Ingrid B. (Ingrid Britt). "The Church of Jesus Christ of Latter-Day Saints and the Priesthood: An Analysis of Official Church Statements Concerning Black Priesthood Denial." Thesis, University of North Texas, 1991. https://digital.library.unt.edu/ark:/67531/metadc500342/.
Full textAbstract:
This study sought to determine whether the change in the LDS Church practice of black Priesthood denial on June 8, 1978, was voluntary or was a result of external and internal pressures against the Church. Four official statements given by the First Presidency of the Church were examined using Karlyn Kohrs Campbell's seven elements of rhetorical action. It was determined that external and internal pressures from the NAACP, civil rights activists, and dissonant LDS believers, against the Church's practice of black Priesthood denial, were the motivations behind the change in Church practice.
15
Staines, Robert George. "The soteriological significance of the cross of Jesus metaphor, meaning and salvation /." Thesis, Thesis restricted. Connect to e-thesis to view abstract, 2008. http://theses.gla.ac.uk/567/.
Full textAbstract:
Thesis (Ph.D.) - University of Glasgow, 2008 .Ph.D. thesis submitted to the Faculty of Arts, Department of Theology and Religious Studies, University of Glasgow, 2008. Includes bibliographical references. Print version also available.
16
Nuss, David W. "Jesus the Christ as Stellvertreter aspects of dramatic soteriology in selected writings of Hans Urs von Balthasar /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
Full text
17
Lee, Sangwon. "A comparative study of Luther's theology of the Cross and Moltmann's theology of the Cross." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
Full text
18
Perez, William. "The Ascension of Jesus Christ: Its Role in Redemption from a Latter-day Saint Theological Perspective." BYU ScholarsArchive, 2019. https://scholarsarchive.byu.edu/etd/7747.
Full textAbstract:
Mosiah 18:2 lists the ascension of Jesus Christ as one of the atoning acts that brings about redemption. Although many faith traditions have developed a theology about the significance of the ascension, the topic has not been covered at length within The Church of Jesus Christ of Latter-day Saints. This thesis explores the ascension of Jesus Christ and its implications for humanity from the perspective of Latter-day Saint beliefs.The ascension of Jesus Christ can be considered the culmination, even the capstone of His atonement. There are sufficient sources within Latter-day Saint canon and the teachings of general authorities to support a theology of redemption through ascension and to expound on the implications of this final salvific act for humanity. This thesis serves as a prolegomenon for further insightful study and discussion.
19
Davis, Martin Miller. "An explanatory account and examination of the doctrine of the mediation of Jesus Christ in the scientific theology of T. F. Torrance / Martin Miller Davis." Thesis, North-West University, 2012. http://hdl.handle.net/10394/8662.
Full textAbstract:
The doctrine of the mediation of Jesus Christ in the scientific theology of T.F. Torrance rests on the fundamental scientific axiom, derived from the natural sciences, that knowledge is developed in accordance with the nature (kata physin) of the object as it is revealed in the course of scientific inquiry. As a theological realist, Torrance finds real and accurate knowledge of God in Jesus Christ. To know God through the incarnate Son, who is “of one nature with the Father” (homoousios to Patri), is to know God in strict accordance with God’s nature and hence in a theologically scientific way. Scientific theology will operate on a christological basis, for the incarnation of Jesus Christ is the “controlling centre” for the Christian doctrine of God.
Torrance’s holistic theology investigates its object of inquiry within the nexus of “onto-relations,” or “being-constituting” interrelations, that disclose its identity. Because the fundamental aspects of reality are relational rather than atomistic, a scientific theological approach to the doctrine of the mediation of Jesus Christ requires that he be investigated within the nexuses of interrelations that disclose his identity as incarnate Saviour of the world. An examination of Torrance’s doctrine of mediation reveals three specific nexuses of “onto-relations” that disclose the identity of Jesus Christ. These are his interrelations with 1) historical Israel, 2) God, and 3) humanity.
In the present thesis, the vast and scattered array of Torrance’s thought on the mediation of Jesus Christ is reduced to a minimal number of basic concepts, or “elemental forms,” that arise from the nexuses of interrelations that constitute the identity of the incarnate Son. These basic, constitutive concepts of Torrance’s doctrine of the mediation of Christ are the Nicene homoousion and the Chalcedonian doctrine of the hypostatic union, as well as the doctrines of incarnational redemption and the “vicarious humanity” of Jesus Christ. These elemental forms provide a basic, organising framework to examine and explain the mediation of revelation and reconciliation of Jesus Christ in the scientific theology of T.F. Torrance.Thesis (PhD (Church and Dogma History))--North-West University, Potchefstroom Campus, 2013
20
Thomas, Scott K. "Violence across the Land: Vigilantism and Extralegal Justice in the Utah Territory." BYU ScholarsArchive, 2010. https://scholarsarchive.byu.edu/etd/2485.
Full textAbstract:
For years historians of the American West have overlooked Utah when dealing with the subject of extrajudicial violence, while researchers of Mormonism have misread the existence of such violence in territorial Utah. The former asserts that Utah was free from extrajudicial proceedings and that such violence was nearly nonexistent within the contours of the Mormon kingdom. The latter maintains that any violence that existed in Utah was directly connected to the religious fanaticism of the Mormon populace in the region. The reality is that much of the extralegal violence in Utah was a result of the frontier, not the religion of the Mormons. Although episodes of bloodshed have been routinely categorized as religious zealotry, the evidence suggests that they are more properly catalogued within the context of western vigilantism—a practice well-documented and accepted among historians of the West. Utahans did employ extralegal means, like most other locales, for maintaining the existing social structure. Numerous factors led to conflicts of interests and, as was common during this time, violence became a part of life for early Utahans. It is the purpose of this examination to demonstrate how residents, leaders, and visitors in Utah justified the use of extrajudicial proceedings during the territorial period. Examining the violence that occurred in nineteenth-century Utah within the framework of the western extralegal culture provides a more nuanced understanding of the people of the region and demonstrates how their actions were not as aberrant as previous scholars have claimed. During the territorial period, Utahans experienced a significant amount of extralegal justice. The unique confluence of ethnic, religious, and political ideals led to clashes on the western frontier. There was no shortage of outlaws in Utah, nor of citizens and authorities capable and willing to go beyond the bounds of legal authority to maintain order within the territory. This thesis aims to properly place the Utah Territory in the broader framework of extralegal violence in the West and expand the historical understanding of summary justice in pre-statehood Utah.
21
Schrock, David. "A BIBLICAL-THEOLOGICAL INVESTIGATION OF CHRIST'S PRIESTHOOD AND COVENANT MEDIATION WITH RESPECT TO THE EXTENT OF THE ATONEMENT." Diss., 2013. http://hdl.handle.net/10392/4297.
Full textAbstract:
This dissertation argues that a biblical theology of the priestly mediation of the new covenant is necessary for understanding the extent of the atonement and that such a study will result in a clear affirmation of definite atonement. Chapter 1 shows how theologians have truncated Christ's priestly office and how biblical scholars have neglected to apply the priesthood to matters of the atonement's efficacy and extent. This chapter validates the need for a whole Bible typology of the priestly work of Christ.
Chapter 2 proposes an approach to typology that sets forth the methodological commitments of this dissertation. It argues that typology should be prospective in its orientation, Christotelic in its aim, and covenantal in its structure. It explains these three facets at length, helping the reader to understand how the dissertation uses typology.
Chapter 3 introduces the priestly prototype in the person and work of Adam. Next, it asserts that Noah and Abraham functions as priestly types when they offer sacrifice, mediate covenants, and offer blessings. With each type, theological reflections are given in conversation with the New Testament fulfillment of Adam, Noah, and Abraham.
Chapter 4 examines the legislation of the priesthood. It asserts that three functions of the priesthood emerge in the Law of Moses: The priest is (1) a Kohen Victor, who defends the holiness of God's sanctuary, (2) a Kohen Mediator, who offers sacrifice for atonement, and a (3) Kohen Teacher, who teaches the covenant community the torah of God. This threefold orientation provides the authorized "mold" (Vorbild) by which the priestly type (Nachbild) can be formed and evaluated.
Chapter 5 argues that the prophets condemned the Levitical priests for their disobedience to God's law and their failure to fulfill their assigned duties (guarding, sacrificing, and teaching). The prophets' criticisms function in this dissertation as an inspired rubric for evaluating theological proposals for Christ's priesthood and the atonement. In particular, this chapter argues that general atonement does not match the stipulations of the priesthood, and is therefore liable to prophetic censure.
Chapter 6 outlines the priestly expectations of the Former and Latter Prophets. It suggests that the eschatological priest is a royal figure from the line of David who defends God's holiness (Kohen Victor), sacrifices himself for his people (Kohen Mediator), and instructs the covenant community with absolute efficacy (Kohen Teacher). On the basis of these prophetic anticipations, this chapter argues that the priest of the new covenant will provide a definite and particular atonement.
Chapter 7 shows from the New Testament how Christ Jesus fulfills all of the Old Testament promises in regards to the priesthood. Specifically, it demonstrates the threefold ministry of Christ--Kohen Victor, Kohen Mediator, and Kohen Teacher. Following the chronological development of Christ's priestly ministry (i.e., on earth, on the cross, in heaven), it will argue that the atonement's extent must be particular and definite, not general and indefinite.
Chapter 8 summarizes the biblical theological data espoused in chapters 3 to 7. It applies the priesthood to five areas of systematic theology (i.e., theological hermeneutics, the extent of the atonement, the person of Christ, the universal offer of the gospel, and reconciliation of the cosmos). It concludes with an appeal for holding definite atonement on the basis of Christ's priesthood. In addition, it suggests various avenues for doing future research on the priesthood of Christ.
22
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)
23
Emadi, Matthew Habib. "The royal priest: Psalm 110 in biblical-theological perspective." Diss., 2016. http://hdl.handle.net/10392/5178.
Full textAbstract:
ABSTRACT
THE ROYAL PRIEST: PSALM 110 IN BIBLICAL-
THEOLOGICAL PERSPECTIVE
Matthew Habib Emadi, Ph.D.
The Southern Baptist Theological Seminary, 2016
Chair: Dr. James M. Hamilton, Jr.
This dissertation develops the biblical-theological rationale for the union of kingship and priesthood in Psalm 110 in the context of the entire canon. The thesis of this project is that a canonical reading of David’s depiction of the eschatological Melchizedekian priest-king develops God’s creational purpose for humanity to establish God’s kingdom (king) by mediating God’s covenantal blessings from his temple sanctuary (priest), and simultaneously advances God’s redemption project by depicting the order of royal priesthood that would bring the promises of the Abrahamic covenant to fruition.
Chapter 1 introduces the thesis and methodological issues pertaining to this study, and surveys the research in the modern period in order to identify how scholars have handled the union of kingship and priesthood in a single figure in Psalm 110.
Chapter 2 examines the concept of royal priesthood in the Torah. This examination demonstrates that Adam is the Bible’s royal priestly prototype and that his royal priesthood is recapitulated in important covenantal figures—Noah, Abraham, Melchizedek, Israel, and Aaron. Melchizedek, in particular, is a priest-king uniquely associated with Abraham and the Abrahamic covenant.
Chapter 3 situates Psalm 110 in its Old Testament context and hones in on the patterns of David’s own life experiences—revealed in 1–2 Samuel—and the content of the Davidic covenant in order to show how David would have arrived at the conclusion that the messiah was to be a royal priest after the order of Melchizedek.
Chapter 4 briefly investigates the intertestamental literature in order to show how the union of priesthood and kingship in Psalm 110 influenced the messianic expectations of the authors of the Testament of Levi, 1 Enoch, 2 Enoch, and 11QMelchizedek.
Chapter 5 focuses on how the New Testament develops the union of priesthood and kingship in the person and work of Jesus Christ on the basis of Psalm 110. The Gospel of Mark and the epistle to the Hebrews pick up the royal priestly logic of Psalm 110 in their respective Christological arguments.
Chapter 6 is the conclusion. It summarizes the arguments of the previous chapters and proposes some theological implications from this study.
24
Tankersley, Lee. "The Courtroom and the Created Order: How Penal Substitution Brings about New Creation." 2010. http://hdl.handle.net/10392/3830.
Full textAbstract:
This dissertation argues that penal substitutionary atonement is necessary for
transformation of the created order. This assertion answers the charge that an atonement
model that deals with forensic judgments, the moment of justification, and a focus on the
individual serves as an obstacle to God's purpose of restoring even the created order
itself.
Chapter 1 examines the current setting of the debate, illustrating the need for
this charge to be answered. This chapter also lays out the thesis as well as the
methodology of the dissertation.
Chapter 2 asks the question, "What is wrong with the created order?" This
chapter demonstrates that the plight of creation is that it is held in bondage to a reign of
death which is itself a manifestation of the legal verdict of condemnation that has come to
individuals in Adam.
Chapter 3 demonstrates that the reason numerous evangelicals deny penal
substitution is because of a faulty understanding of the nature of God. This chapter
argues that God's righteousness is broader than covenant faithfulness, that it includes an
element of retribution, that it is intrinsic to God, and that God's wrath includes his
personal inflicting of punishment upon the sinner. After examining God's nature, this
chapter ends by noting the necessity and difficulty of removing condemnation from
individuals.
Chapter 4 illustrates how penal substitutionary atonement accounts for the
removal of condemnation from individuals in a manner that is in accord with God's
righteousness. This chapter also shows the biblical support for penal substitution through
an examination of Romans 3:25-26; 8:3; 2 Corinthians 5:21; and Galatians 3:13.
Chapter 5 demonstrates that far from making the resurrection of Christ
unnecessary, penal substitution demands the resurrection because Christ dies as the
condemned one on behalf of sinners. The reason the resurrection is necessary, then, is
because it serves as and manifests Christ's justification. Furthermore, because Christ's
resurrection serves as his legal justification and appointment as son as well as an
eschatological demonstration of these legal realities, so believers legal verdict of
justification and adoption as sons necessitates a demonstration of these realities in their
resurrection, wherein they will be revealed as God's sons. At this time, the created order
will be restored.
Chapter 6 summarizes the argument of the first five chapters, notes an area of
possibility for further study, and provides a brief note of conclusion. This chapter
concludes that far from obscuring God's cosomological purposes, penal substitution is
required for the redemption of the created order.
25
Uitzinger, Karen Dawn. "Nonviolent atonement : a theory -praxis appraisal of the views of J Denny Weaver and S Mark Heim." Diss., 2014. http://hdl.handle.net/10500/18851.
Full textAbstract:
Violence in traditional “satisfaction” atonement theologies is addressed here. An alternative
non-violent view follows in discussion with Weaver / Heim.
Weaver outlines a nonviolent Jesus narrative focussing on God’s rule made visible in history.
Jesus’ saving death stems not from God but Jesus’ opposing evil powers. For viability violent
biblical texts are disregarded. Church history interpretation is nonconventional. Early church is
nonviolent. The subsequent Constantinian “fall” births the violent satisfaction model. Weaver’s
problematical violence definition receives attention.
Girard’s scapegoating philosophy and Jesus’ rescuing humankind from this evil undergirds Heim’s
approach. Scapegoating establishes communal peace preventing violence. The bible is
antisacrificial giving victims a voice. Jesus becomes a scapegoating victim, yet
simultaneously exposes and reverses scapegoating, his death stemming from evil powers not
God.
Nonviolent atonement influences numerous theological concepts with Incarnational theology
demonstrating Jesus’ humanness impacting upon atonement. Four ways to live out
transformation established by Jesus’ saving work follow.School of Humanities
MTH (Systematic Theology)
26
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)
27
Orth, Christopher Jonas. "DER TOD CHRISTI: DARSTELLUNG UND DEUTUNG IM CORPUS PAULINUM UND IN DER GEGENWÄRTIGEN DISKUSSION UM DIE SÜHNETHEOLOGISCHE DEUTUNG DES TODES JESU." Diss., 2017. http://hdl.handle.net/10500/23363.
Full textAbstract:
Text in German, abstracts in English and GermanDie Diskussion zum richtigen Verständnis des Todes Christi hat zu Beginn des 21. Jahrhundertsnoch an Vehemenz zugenommen. Dabei wird vor allem die traditionelle Deutung desTodes Christi als stellvertretender Sühnetod stark kritisiert und ihre Berechtigung in Fragegestellt. Die vorliegende Arbeit nimmt die wesentlichen Fragen dieser Kritik aus dem deutschsprachigenRaum auf. Anhand einer historisch-kanonischen Exegese der Stellen, bei denen derTod Christi in den als echt anerkannten paulinischen Briefen explizit oder implizit angeführtwird, wird die jeweilige Deutung dieses Todes geprüft. Ferner werden die Fragen nach demtraditionsgeschichtlichen Hintergrund der verschiedenen Deutungen behandelt. Lässt sich dieVorstellung des stellvertretenden Sühnetods bei Paulus als zentrale und angemessene Deutungdes Todes Christi nachweisen oder kann sie aufgegeben werden?
The discussion of the proper interpretation of the death of Christ has been gaining momentum since the beginning of the 21st century. In particular, the traditional interpretation of Christ’s death as expiation and penal substitution faces severe criticism and its warranty is challenged from several perspectives. This thesis takes up the essential critique voiced in the discussion in central Europe. By means of a historical-canonical exegesis of the explicit or implicit references to Christ’s death in the authentic Pauline letters, it examines how Christ’s death is understood in each case. The questions of the possible backdrop of these references to the death of Christ will also be examined. The thesis argues that, in Paul’s understanding of Christ’s death, penal substitution and atonement are appropriate and central categories which must not be abandoned in reconstructions of Pauline soteriology
New Testament
.M. Th. (New Testament)