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Dissertations / Theses on the topic 'Justification (Christian theology)'
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Durham, Kenneth Morgan. "The Abrahamic covenant and justification by faith a reciprocal relationship? /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Alder, Jeremy T. "The relationship between faith and works a comparison of James 2:24 and Ephesians 2:8-10 /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com/search.cfm?p083-0023.
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Billingham, Paul. "Justification to all : liberalism, legitimacy, and theology." Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:3c205a0e-3d43-4037-abd6-eeedd249670f.
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This thesis concerns the reason-giving aspect of legitimacy. What reasons must be used to justify coercive laws, if citizens are to be respected as morally free and equal, in the face of their many moral, religious, and philosophical disagreements? Many theorists endorse 'political liberalism', according to which laws must be justified to all citizens by reasons that they can accept. This claim has been interpreted in two conflicting ways. The dominant view, which I call 'public reason liberalism', holds that laws must be justified by appeal to a set of values that all citizens can share, despite their many disagreements. In the first part of the thesis, I argue that this view should be rejected in favour of 'justificatory liberalism', which holds that laws must be conclusively justified to each citizen on the basis of all of their reasons. I also respond to the challenge of the 'right reasons view', which rejects the claim that laws need to be justified to citizens by reasons they can accept. Several prominent objections to political liberalism claim that it is incompatible with committed religious belief. In the second part of the thesis I investigate whether this is the case with regard to Christianity, by engaging with Christian theology. I argue that many of the common objections to political liberalism fail, but so do certain arguments that aim to show that Christians ought to endorse public reason liberalism on the basis of their religious beliefs. Nonetheless, Christians can accept political liberalism, and justificatory liberalism in particular. The requirements of justificatory liberalism and individuals' Christian beliefs will sometimes conflict, however. Justificatory liberals should accept that individuals can sometimes justifiably prioritise the latter over the former. My overall argument is that justificatory liberalism offers the best account of the reason-giving aspect of legitimacy, and that this is partly shown by its compatibility with Christian theology.
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Smith, Gary L. "John Owen on justification by faith." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Hiestand, Gerald. "Augustine and the justification debates did Calvin step too far in the right direction? /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Kang, Paul Chul-Hong. "The doctrine of justification in Timothy Dwight." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Janssen, Laverne A. "An analysis of Justification by faith." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Simut, Corneliu C. "Continuing the Protestant tradition in the Church of England : the influence of the continental magisterial reformation on the doctrine of justification in the early theology of Richard Hooker as reflected in his "A learned discourse of justification, workes, and how the foundation of faith is overthrown" (1586)." Thesis, University of Aberdeen, 2003. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=158915.
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This dissertation demonstrates that Richard Hooker’s doctrine of justification, as reflected in his A learned Discourse of Justification, Workes, and How the Foundation of Faith is Overthrown, continues the Protestant tradition of Lutheran and Reformed theology, in spite of various claims which associate Hooker with Catholicism and via media Anglicanism. Though it stays in the line established by W. J. Torrance Kirby and Nigel Atkinson, who limited their arguments in favour of Hooker’s Reformed theology to Martin Luther and John Calvin, this thesis makes reference also to Philip Melanchthon, Ulrich Zwingli, Martin Bucer and Theodore Beza. As a result of the fact that the vast majority of studies in Richard Hooker’s theology have concentrated on his later theology of the Laws of Ecclesiastical Polity, this dissertation is limited to his early theology and more specifically, to his A Learned Discourse of Justification. The first chapter is an updated study in Richard Hooker scholarship, with comments on the most important works in the field. The next three chapters present fundamental aspects of the doctrine of justification in Lutheran, Early Reformed, and Classical Reformed theology with special reference to the ideas which were taken over by Richard Hooker himself. A chapter on the doctrine of justification in the time of Richard Hooker follows and introduces the debates which shaped his soteriology. The last four chapters provide a detailed analysis and some concluding remarks on Richard Hooker’s understanding of justification and especially on his concept of righteousness as the essence of justification. The righteousness of justification as objective faith centres on Hooker’s concern with the salvation of Catholics, which provides the starting point of his minute analysis of justification. The practical implications of this doctrine are revealed in Hooker’s treatment of the righteousness of sanctification as subjective faith, which discloses his fundamental belief in the importance of Scripture for the salvation of humanity.
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Snider, Andrew V. "Justification and the active obedience of Christ : toward a biblical understanding of imputed righteousness." Theological Research Exchange Network (TREN), 2002. http://www.tren.com/search.cfm?p059-0053.
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Huffstutler, Daniel C. "Clothed in His righteousness defending the imputation of Christ's righteousness /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p086-0048.
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Shin, Ho Sub. "The imputation of Christ's active obedience in Puritan theology." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p036-0360.
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Rapa, Robert Keith. "The meaning of "works of law" ('érgon nómou) in Galatians and Romans." Theological Research Exchange Network (TREN) Access this title online, 1988. http://www.tren.com/search.cfm?p019-0008.
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Huggins, Jonathan Ray. "Jonathan Edwards on justification by faith alone an analysis of his thought and defense of his orthodoxy /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p083-0030.
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Strelow, Luisivan Vellar. "The relationship of Christ and faith in Luther's Great Galatians commentary (1531/1535), section 2:16-21." Theological Research Exchange Network (TREN) Access this title online, 1991. http://www.tren.com/search.cfm?p020-0084.
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Achmoody, Jason. "Jonathan Edwards' doctrine of perseverance as it relates to the nature of saving faith and Christian assurance." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Lewis, Kerry Lee. "An exegetical and theological investigation of James 2:14-26 in light of the new perspective on Paul." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1159.
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Weaver, Robert C. "Sola fide the doctrine of justification and its relationship to the "Evangelicals and Catholics together" dialogue /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Schulz, Klaus Detlev. "The missiological significance of the doctrine of justification in the Lutheran confessions." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.
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Dotterweich, Martin Holt. "The emergence of evangelical theology in Scotland to 1550." Thesis, University of Edinburgh, 2002. http://hdl.handle.net/1842/9423.
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Religious dissent in Scotland in the years before 1550 is best categorised as evangelical: the two characteristics which mark dissenting activity are the doct[r]ine of justification by faith alone, and the reading of the Bible in the vernacular. Dissent can be found in the southwest from lay preacher Quintin Folkhyrde in 1410 to a small but identifiable group of Lollards in Ayrshire who were tried in 1494 for group Bible reading, eschewing rituals, and challenging the authority of the ecclesiastical hierarchy. These 'Lollards of Kyle' were associated with the notary public Murdoch Nisbet, whose transcription of a Lollard New Testament into Scots was augmented in 1538 by the further transcription of textual aids from Miles Coverdale's edition. The Lollard group seems to have adopted the solafideism in this material, apart from their continued aversion to swearing. In the east, Luther's ideas were debated at St Andrews University in the 1520s, where Patrick Hamilton adhered to them and was burned in 1528; however, the same message of solafideist theology, Scripture reading, and perseverance in persecution was reiterated by his fellow-students John Gau and John Johnsone, in printed works which they sent home from exile. One of the primary concerns of ecclesiastical and state authorities was the availability of the New Testament in English, or other works reflecting Lutheran theology; they legislated against both owning and discussing such works. Sporadic heresy trials in the 1530s and 1540s reveal heretical belief and practice which is connected to the doctrine of justification by faith alone. In the late 1530s, a group of known evangelicals were at the court of James V: Captain John Borthwick tried to convince the king to follow the lead of Henry VIII and lay claim to church lands; Sir David Lindsay of the Mount probably wrote a play exhorting the king to enact reforms; Henry Balnaves was active after James's death in trying to forge a marriage treaty with England, which might have resulted in Henrician reforms. The governor Arran initially supported the court evangelicals, even backing a parliamentary Act allowing the reading, but not discussion, of the Bible in the vernacular. However, he reversed his policy and Balnaves, along with others, was imprisoned in Rouen, where he wrote a lengthy treatise about justification by faith alone, its effects on Christian society, and its help in times of persecution. George Wishart returned to his homeland in 1543, and began a preaching tour which took him from Angus to Kyle to East Lothian. Probably not having been guilty of the Radical beliefs laid to his charge in Bristol, Wishart held a developed Reformed theology, in addition to traditional evangelical concerns calling for a purified church guided by the Scripture principle, and drawing a sharp distinction between true and false churches. After Wishart was executed, John Knox proclaimed the Mass to be idolatrous before being imprisoned. The first Scot who appears to have moved from his basic evangelical beliefs to a functional Protestantism is Adam Wallace, a thorough sacramentarian who had baptised his own child. Upon his return in 1555, Knox took it upon him to convince the evangelicals that attendance at Mass was idolatrous, and he began administering Protestant communions. The central tenets of evangelical faith, however, continued to shape the incipient Protestant kirk.
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Bobzin, Markus. "The righteousness by the law and the righteousness by faith in Romans 10:5-8." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Schlaepfer, René C. "An analysis of the U.S. Lutheran-Roman Catholic dialogue group's consensus paper, "Justification by faith"." Online full text .pdf document, available to Fuller patrons only, 1985. http://www.tren.com.
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Nordstrand, Ivan Philip. "Mercy the compelling dimension of grace in Reformation and contemporary Lutheran writings /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Thesis (Th. M.)--Western Theological Seminary, Holland, Mich., 1992.Abstract. Includes the 1991 document, The church in society: a Lutheran perspective by the Evangelical Lutheran Church in America. Includes bibliographical references (leaves 70-71).
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Van, Horn M. ""Within my heart?" : the Enlightenment epistemic reversal and the subjective justification of religious belief." Thesis, University of Wales Trinity Saint David, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683303.
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Kang, Paul ChulHong. "The imputation of Christ's righteousness to the wicked in the American great awakening and the Korean revivals." Thesis, Stellenbosch : Stellenbosch University, 2005. http://hdl.handle.net/10019.1/50498.
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Thesis (DTh)--Stellenbosch University, 2005ENGLISH ABSTRACT: This study considers the doctrine of the forensic imputation of Christ's righteousness in both the Great Awakening and the Korean revivals through the six revivalists from the view of the Reformation doctrine oiforensic justification: Jonathan Edwards, Timothy Dwight, Sun-Ju Kil, Ik-Doo Kim, Yong-Do Lee, and Sung-Bong Lee. The key question is whether they maintain the Reformation doctrine of the forensic imputation of Christ's righteousness, affirming the sola fide-sola gratia language of the Reformers such as Martin Luther and John Calvin. The prime concern facing the six revivalists is the question of the status of humanity and the necessity of Christ's righteousness for forensic justification. It is of the utmost importance to see that justification by faith alone is fully embedded in the understanding of union with Christ. Jonathan Edwards stood firmly against any attempt to shrink God's free grace down to the size of human works in justification, following closely the Reformation doctrine of the forensic imputation of Christ's righteousness. Edwards elucidated Adamic and Christologicalforensic union in terms of divine constitution. He firmly held that through union with Christ Christ's alien righteousness is legally transferred or reckoned to the believers. Timothy Dwight, standing in a quite different tradition, rejected Edwards's notion of justification that justification is an absolute unmerited gift of God, apart from human works. Dwight affirmed neither prevenient grace nor justification in the Reformation terms of solajide, sola gratia, sola scriptura, solus Christus, sola Deo Gloria, a iustitia aliena (an alien righteousness), and a iustitia extra nos (a righteousness apart from us). By stressing the power of the human will, Sun-Ju Kil clearly thought that justification is exclusively an act of human beings. Kil's view of the act of faith alone made all the difference in imputation, connecting the wicked to the righteousness of Christ. Ik-Doo Kim also departed from the Reformation doctrine ofJorensic justification in failing to present the implications of Christ's imputed righteousness. Kim's doctrine of the power of prayer determined his view of justification. Kim's notion of repentance centered on the act of faith through prayer, which made Luther's solajide a human work or accomplishment in the imputation of Christ's righteousness. Yong-Do Lee placed his understanding of the justification of the wicked within the setting of the principle of oneness with Christ, with which he laid the foundation for the double exchange of life in his theology. Lee did not recognize a necessary connection between justification and the free grace of the sovereign God. Although Sung-Bong Lee found considerable depth in the imputation of Christ's righteousness in comparison with the three Korean revivalists, he failed effectively to distinguish between justification and sanctification. Lee's decisive proposal of union with Christ cannot be identified as the Reformation doctrine offorensic imputation. This study suggested that the five revivalists except Jonathan Edwards were unwilling to favor the Reformation doctrine offorensic justification regarding original sin, alien righteousness, union with Christ, and the forensic imputation of Christ's righteousness to the wicked.
AFRIKAANSE OPSOMMING: In hierdie studie word die forensiese siening van die leer van die regverdiging tydens die Amerikaanse Great Awakening en die Koreaanse revivals, in die teologie van Jonathan Edwards en Timothy Dwight enersyds, en Sun-Jul Kil, Ik-Doo Kim, Young- Do Lee en Sung-Bong Lee andersyds, ondersoek. 'n Kemkwessie is die vraag of hierdie opwekkingspredikers en teoloe getrou bly aan die Reformatoriese leer van die toerekening van Christus se geregtigheid soos dit tot uitdrukking kom in die aksent op solajide - sola gratia by Maartin Luther en Johannes Calvyn. Sentraal is die vraag na die staat van die mens en die noodsaaklikheid van Christus se geregtigheid vir forensiese regverdiging. Dit is van die grootste belang om te verstaan dat regverdiging deur die geloof aileen, onlosmaaklik verbonde is met die verstaan van ons eenheid met Christus. In aansluiting by die Reformatoriese leer van die forensiese toerekening van Christus se geregtigheid, verset Jonathan Edwards hom teen enige poging om deur goeie werke God se vrye genade te kompromiteer. Edwards verstaan Adamitiese en Christologiese forensiese eenheid in terme van goddelike konstitusie. Hy hou vas aan die oortuiging dat op grond van die gelowiges se eenheid met Christus, laasgenoemde se geregtigheid juridies oorgedra en toegereken word aan eersgenoemde. Timothy Dwight staan binne 'n heeltemal ander tradisie en verwerp Edward se opvatting van regverdiging as 'n totaal onverdiende gawe van God onafhanklik van menslike werke. Dwight onderskryf nog die leer van die voorafgaande genade, nog die Reformatoriese leer van die regverdiging in terme van sola jide, sola gratia, sola scriptura, solus Christus, soli Deo Gloria. Ook aanvaar hy nie die iustitia aliena (vreemde geregtigheid) en die iustitia extra nos ('n geregtigheid buite ons) me. As gevolg van sy aksent op die krag van die menslike wil is dit duidelik dat Sun-Ju-Kil regverdiging eksklusiefverstaan as 'n menslike daad. Sy siening van die daad van geloof aIleen maak 'n groot verskil deurdat die goddelose daardeur verbind word met Christus se geregtigheid. Doo-Kim wyk ook afvan die Reformatoriese leer van forensiese regverdiging aangesien hy nie daarin slaag om die implikasies van Christus se toegerekende geregtigheid uit te spel nie. Sy leer van die krag van gebed bepaal sy siening van die regverdiging. Sy opvatting van berou word gedra deur sy aksent op geloof-deur-gebed waardeur die sola fide soos geleer deur Luther, verander word in 'n menslike prestasie wat die imputasie van Christus se geregtigheid tot gevolg het. Yong-Do Lee verstaan die regverdiging van die goddelose binnne die beginsel van ons eenheid met Christus wat as basis dien vir die "dubbele ruil" in sy teologie. Hy sien nie 'n noodsaaklike relasie tussen regverdiging en die soewereine, vrye genade van God nie. Hoewel Sung-Bong Lee in vergelyking met die ander drie, heelwat diepte vind in die toerekening van Christus se geregtigheid, slaag hy nie daarin om duidelik te onderskei tussen regverdiging en heiliging nie. Sy deurslaggewende voorstel ten opsigte van die gelowiges se eenheid met Christus, kan nie vereenselwig word met die Reformatoriese leer van forensiese imputasie nie. Die gevolgtrekking van hierdie studie is dat, met die uitsondering van Jonathan Edwards, hierdie opwekkingspredikers en teoloe onwillig was om die Reformatoriese leer van die forensiese regverdiging met betrekking tot erfsonde, eenheid met Christus, en die forensiese toerekening van Christus se geregtigheid aan die sondaars, te onderskryf.
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Flores, Michael D. "An analysis of works that do and do not justify in Robert Sungenis' doctrine of justification." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Nagashima, Masaru. "Owen and Baxter on justification an exposition and theological examination of the thought of John Owen and Richard Baxter on the doctrine of justification by faith /." Theological Research Exchange Network (TREN) Access this title online, 1995. http://www.tren.com/search.cfm?p048-0151.
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Pruitt, Elizabeth Hartley. "A lexical analysis of tsdḳ in Isaiah 40-55." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p030-0172.
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Spallek, Andrew John. "St. Paul's use of [ek pisteōs] in Romans and Galatians the significance of Paul's choice of prepositions with [pistis] as object and its bearing upon justification by faith /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Hamilton, Rex. "Ethics is theology, theology is ethics : atonement, moral formation, and the justification of Christian doctrine in the work of James Wm. McClendon, Jr." Thesis, University of Aberdeen, 2004. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU192141.
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This project examines the relationship of doctrine and moral formation or ethics in the work of James Wm. McClendon, Jr. The general thesis is that McClendon understood ethics to relate to doctrine in such a way that ethics constitutes a type of justification for the truthfulness of doctrinal confession. After introducing the logic for considering atonement and moral formation together in this manner, the project proceeds by explaining McClendon's "narrative" epistemology. This introductory material is followed by an examination of historical Anabaptism and "postmodernism" as communities of reference that contribute to McClendon's epistemological vision. The project then moves to an explication of McClendon's own presentation of the nature of doctrine (specifically the atonement) and ethics, primarily as seen in his three-volume systematic theology, followed by an analysis of McClendon's presentation of his own epistemological method from his book Convections. The final chapter before the Conclusion examines the way the material in the first 5 chapters is manifest in, and depends on, McClendon's sense of the nature of ecclesiology. The Conclusion then summarizes the argument and draws attention to several areas where McClendon's vision and methodology open to several critical questions. My conclusion is that McClendon's understanding of the nature of the atonement is manifest in his sense of the place and function of moral formation of the church, and that this relationship explains how McClendon understands Christian confession to be justifiably held by the Church.
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Eckert, James A. "What kind of Lord is He? the debate between John MacArthur and Zane Hodges over salvation and the lordship of Christ /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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MacPherson, Daryl. "Grace, justice and the justification of man theological foundations of obedience in Wesleyan theology : a study of the Checks to antinomianism by John Fletcher /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Norris, Stuart K. "Self-justification as the basic motivation of humanity a model of brain-mind-soul identity illustrating a compatibility of modern concepts of materialism with the Christian gospel /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Kimmel, Thomas Stuart. "Clarifying distinctions between Roman Catholicism and evangelicalism." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Thesis (D. Min.)--Westminster Theological Seminary, Philadelphia, 1996.Includes abstract and vita. "Annotated bibliography ... consulted to determine what are the major differences between Catholicism and biblical Christianity": (leaves 84-100). Includes bibliographical references (leaves 236-238).
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Huggins, Jonathan Ray. "The reformed tradition always reforming? : a historical-theological study of the doctrine of justification in the works of John Calvin, Jonathan Edwards and N.T. Wright." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/71864.
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Thesis (PhD)--Stellenbosch University, 2012.ENGLISH ABSTRACT: This study examines the work of John Calvin, Jonathan Edwards, and N.T. Wright on the doctrine of Justification. As a comparative study in theology, this work aims to discover areas of continuity and discontinuity between these three theologians. Since all three are identified, or self-identity, with the Reformed theological tradition, it seeks to discern whether the Reformed tradition has been historically open to change, development and transformation in the articulation of doctrine. An underlying question in the study of Calvin, Edwards, and Wright on Justification is what it means to faithfully embody a theological tradition while standing critically within it. As this pertains to the Reformed tradition, the question is whether this robust theological tradition is in fact a “living tradition,” open to fresh insight and re-articulation from succeeding generations of scholars. In this sense, the study examines whether the Reformed tradition has been generally faithful to the principles of semper reformanda and sola scriptura. The work briefly traces the historical development of the doctrine of Justification through some of the major periods of church history. This is followed by chapters on Calvin, Edwards, and Wright, one chapter each, in order to examine their major works on the subject. This analysis takes note of how each one defines particular subjects related to Justification. These include the notions of “justification” itself, “faith,” “the righteousness of God,” “imputation,” and the place of obedience and good works in relation to justification. The sections on Calvin, Edwards, and Wright also include some discussion of scholarly response, reception, or evaluation of each one’s work. The final chapter discusses the idea of “tradition” as a dynamic, living, and on-going conversation about doctrine. This section also focuses on some of the main areas of agreement and disagreement in the views on Justification between Calvin, Edwards, and Wright. The overall aim is to take one of the principle theologians of the Protestant Reformation, and the Reformed tradition in particular – John Calvin – and to see how later theologians, in different historical contexts, develop, build upon, react to, or contribute to Calvin’s doctrine. Edwards represents 18th century Puritan-influenced American Colonialists and the Reformed theology of their day. N.T. Wright represents 20th and 21st century English Biblical scholarship. Wright approaches the subject of Justification as an Anglican New Testament specialist and historian. Since both Edwards and Wright are associated with the Reformed tradition and have found commentators and respondents within that tradition, they become important voices for discerning the direction this doctrine has taken since the time of the Reformation. Ultimately, one hopes that if a living theological tradition is discernible and demonstrable, this can contribute positively to the current debates on Justification within the Reformed churches, further encouraging the semper reformanda principle. Furthermore, one hopes that a living Reformed tradition will enable improved ecumenical relationships and lead to greater unity in the universal Church which has often been divided over the doctrine of Justification. Perhaps the work of Calvin, Edwards, and Wright can assist today’s Reformed theologians by pointing us in a constructive way forward.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die werk van Johannes Calvyn, Jonathan Edwards, en NT Wright ten opsigte van die leerstelling aangaande die regverdigmaking deur die geloof. As 'n vergelykende studie in die teologie, het hierdie studie ten doel om areas van kontinuïteit en diskontinuïteit tussen hierdie drie teoloë te vind. Aangesien al drie geïdentifiseer word, of self-identifiseer, met die Gereformeerde teologiese tradisie, poog die studie om te onderskei of die Gereformeerde tradisie histories oop was vir verandering, ontwikkeling en transformasie ten opsigte van die artikulasie van hierdie leerstelling. 'n Onderliggende vraag by die studie van Calvyn, Edwards, en Wright aangaande die leer van die regverdigmaking deur die geloof is die vraag wat dit beteken om 'n teologiese tradisie getrou te beliggaam en terselfdertyd krities binne die tradisie te staan. Aangesien hierdie studie verwys na die Gereformeerde tradisie, is die vraag of dié robuuste teologiese tradisie in werklikheid 'n "lewende tradisie" is wat oop is vir vars insigte en re-artikulasies deur opvolgende geslagte van navorsers. In hierdie opsig ondersoek die proefskrif of die Gereformeerde tradisie oor die algemeen getrou was aan die beginsels van semper reformanda en sola Scriptura. Die studie skets kortliks die historiese ontwikkeling van die leer van die regverdigmaking deur die geloof tydens enkele belangrike tydperke in die kerkgeskiedenis. Dan volg hoofstukke oor onderskeidelik Calvyn, Edwards, en Wright, waarin hulle belangrike werke oor die onderwerp ondersoek word. Hierdie analise neem kennis van hoe elkeen van hulle bepaalde onderwerpe definieer wat met die leerstelling oor die regverdiging deur die geloof verband hou. Dit sluit in die begrippe "regverdigmaking", "geloof", “God se geregtigheid", "toerekening", en die posisie van gehoorsaamheid en goeie werke in verhouding tot regverdigmaking. Die gedeeltes oor Calvyn, Edwards, en Wright sluit ook ‘n bespreking van die akademiese resepsie en evaluering van elkeen se werk in. Die laaste hoofstuk bespreek die idee van "tradisie" as 'n dinamiese, lewende, en deurlopende gesprek oor doktriene. Hierdie afdeling fokus ook op 'n paar van die belangrikste ooreenkomste en verskille in Calvyn, Edwards, en Wright se standpunte oor regverdigmaking. Die oorhoofse doel is om te kyk na die werk van een van die vooraanstaande teoloë van die Protestantse Hervorming, spesifiek in die Gereformeerde tradisie - Johannes Calvyn - en te ondersoek hoe latere teoloë, in verskillende historiese kontekste, sy artikulasie van die leerstelling oor regverdigmaking ontwikkel, daarop bou, daarop reageer, of daartoe bydra. Edwards verteenwoordig die 18de eeuse Puriteins-beïnvloede Amerikaanse kolonialiste en die Gereformeerde teologie van hul dag. N.T. Wright is gekies as verteenwoorder uit die 20ste en 21ste eeuse Engelstalige wetenskaplike wereld. Wright benader die onderwerp van regverdigmaking as 'n Anglikaanse Nuwe Testamentiese spesialis en historikus. Aangesien sowel Edwards as Wright verbonde is aan die Gereformeerde tradisie en gespreksgenote binne daardie tradisie gevind het, gee hulle ʼn belangrike aanduiding van die rigting waarin hierdie leerstelling sedert die Reformasie ontwikkel het. Ten slotte, ‘n fokus op 'n lewende teologiese tradisie kan 'n positiewe bydrae lewer tot die huidige debatte oor regverdigmaking in die Gereformeerde kerke, en die beginsel van semper reformanda verder aanmoedig. Die fokus op ʼn 'n lewende Gereformeerde tradisie kan beter ekumeniese verhoudings bevorder en tot groter eenheid in die universele (“katolieke”) kerk lei, wat dikwels oor die leer van die regverdigmaking deur die geloof verdeel is en verdeel word. Miskien kan die werk van Calvyn, Edwards, en Wright vir vandag se Gereformeerde teoloë ʼn konstruktiewe rigting vorentoe aandui.
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Craft, Alan Logan. "The place and power of the hope of heaven in the teaching of Richard Baxter's The saints everlasting rest." Theological Research Exchange Network (TREN), 2001. http://www.tren.com/search.cfm?p048-0325.
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Sheppard, Craig. "A theologial evaluation and comparison of the atonement and justification in the writings of James Henley Thornwell (1812-1862) and John Lafayette Girardeau (1825-1898)." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683242.
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Vollmer, Reinhard. "Gott Recht geben - im Gebet : zur anthropologischen Bedeutung der Rechtfertigungslehre bei Rudolf Hermann und Hans Joachim Iwand." Bad Salzuflen MBK-Verl, 2006. http://deposit.ddb.de/cgi-bin/dokserv?id=2807870&prov=M&dokv̲ar=1&doke̲xt=htm.
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Tooley, W. Andrew. "Reinventing redemption : the Methodist doctrine of atonement in Britain and America in the 'long nineteenth century'." Thesis, University of Stirling, 2013. http://hdl.handle.net/1893/20230.
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This thesis examines the controversy surrounding the doctrine of atonement among transatlantic Methodist during the Victorian and Progressive Eras. Beginning in the eighteenth century, it establishes the dominant theories of the atonement present among English and American Methodists and the cultural-philosophical worldview Methodists used to support these theories. It then explores the extent to which ordinary and influential Methodists throughout the nineteenth century carried forward traditional opinions on the doctrine before examining in closer detail the controversies surrounding the doctrine at the opening of the twentieth century. It finds that from the 1750s to the 1830s transatlantic Methodists supported a range of substitutionary views of the atonement, from the satisfaction and Christus Victor theories to a vicarious atonement with penal emphases. Beginning in the 1830s and continuing through the 1870s, transatlantic Methodists embraced features of the moral government theory, with varying degrees, while retaining an emphasis on traditional substitutionary theories. Methodists during this period were indebted to an Enlightenment worldview. Between 1880 and 1914 transatlantic Methodists gradually accepted a Romantic philosophical outlook with the result that they began altering their conceptions of the atonement. Methodists during this period tended to move in three directions. Progressive Methodists jettisoned prevailing views of the atonement preferring to embrace the moral influence theory. Mediating Methodists challenged traditionally constructed theories for similar reasons but tended to support a theory in which God was viewed as a friendlier deity while retaining substitutionary conceptions of the atonement. Conservatives took a custodial approach whereby traditional conceptions of the atonement were vehemently defended. Furthermore, that transatlantic Methodists were involved in significant discussions surrounding the revision of their theology of atonement in light of modernism in the years surrounding 1900 contributed to their remaining on the periphery of the Fundamentalist-Modernist in subsequent decades.
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Kim, Sun Kwon. "L'union avec Christ chez Calvin : être sauvé et vivre en Christ." Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-00905834.
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Pour défendre la " Réforme" face au catholicisme qui l'accuse de supprimer les" bonnes oeuvres", Calvin, réformateur de la deuxième génération, avait dû poser comme base deux principes fondamentaux : la " certitude du salut " et la " moralité du salut ", autrement dit, la " justification " et la " sanctification ". Pour ce faire, Calvin a reprit la notion de l'union avec Christ comme idée centrale. Concernant le sujet de l'union avec Christ, notre thèse a pour but de résoudre deux problèmes. 1. quelle est la nature de l''union avec Christ chez Calvin ? 2. A présent, le Christ est aux cieux ; il est à la droite de Dieu. Il y a une distance entre Christ et le fidèle. S'il en est ainsi, comment les deux êtres s'unissent ? Quel est le sens de cette union dans cette distance ? La nature de cette union est christologique. Donc, nous avons pu trouver une analogie entre l' " union des deux natures en Christ " et l'" union du chrétien et du Christ ". Nous avons appliqué les deux notions " communicatio idiomatum " " extra calvinisticum " à la notion de l'union entre Christ et nous. D'une part, la" communicatio idiomatum " constitue, à nos yeux, la continuité entre Christ et le fidèle, ouvre la possibilité de l'échange de la personne entre deux êtres, assure la certitude du salut. D'autre part, l' "extracalvinisticum " affirme qu'il y a encore la transcendance divine dans l'union entre le Christ et le croyant. Par l'Esprit Saint en tant que lien, ils s'unissent, mais cette union se rattache à la transcendance divine. Sur ce point, nous pouvons appeler la présence du Christ la " présence absente", ce qui nous rend l'espérance eschatologique. L'union parfaite est eschatologique.
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Reynolds, James Jemeyira. "A critical analysis of the interpretation of the doctrine of justification by faith alone by the Lutheran Church of Christ in Nigeria, Gongola Diocese." Thesis, 2012. http://hdl.handle.net/10413/8851.
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This study examined the issues of the interpretation, transmission and appropriation of the doctrine of justification by faith alone within the context of the Lutheran Church in Nigeria, Gongola Diocese. Using contextualization as my main tool in this exploration, I argue that intercultural communication holds the key to unlocking how effectively and appropriately these three engagements with theology are executed within the context of this study. The Lutheran church and indeed most Protestant denominations assert that justification by faith alone is the cardinal doctrine of Christianity. Scholars are however concerned that there is great level of ignorance among members and misappropriation of justification by faith alone in the lives of members of these denominations. Many reasons were advanced as being responsible for this, some of which include: its absence from the preaching agenda of Protestant pulpits, and inadequate teaching from the church, its clergy and theological educators. Other reasons are its failure to be shown to be clearly applicable to lived experiences of the people in their contemporary challenges. The message of justification by faith alone has not been adequately translated into people's social, and religious-cultural world views.
The LCCN as an institution subscribes to Luther's teachings as expressed in his writings and taught by the Lutheran Church globally. However, the LCCN is faced with the problem of how to transmit the meaning of justification by faith alone to its members. This study therefore sought to investigate the underlying factors for this development. The question that the study wished to answer was: How does the interpretation of justification by faith alone by the Lutheran Church of Christ in Nigeria (as an institution) enhance its understanding and appropriation by members and serves as a guide in this study? In attempting to answer this question three theories were used as framework with which to test the church's interpretation of this doctrine. These theories are: 1) gospel and culture in dialogue; 2) translatability, and 3) contextual theological education programmes for the training of both clergy and laity.
This is an empirical qualitative study and was structured into eight chapters. Participants in this study were categorized into five groups: church leaders, seminary lecturers, clergy, seminary students, and lay members. Through in-depth interviews and focus group discussions with participants, relevant data was generated and analysed manually. The study found that the LCCN's interpretation of justification by faith alone is detached from the religious and cultural world view of its members; this has in turn created a conflict in how it is understood and appropriated in their lived experiences. The message of justification by faith (the gospel) has not been allowed to engage in dialogue with the culture of the people, rather culture is perceived as evil or something to be avoided. Thus, I argue that this failure on the part of the missionaries and the indigenous leadership of the LCCN to employ intercultural communication in transmitting the message of justification by faith alone is the major cause of the problem. Most of the participants including the leaders of the church acknowledged that the church, the seminary and the clergy have not been faithful in transmitting the appropriate message of justification by faith alone. The conclusion of this study therefore, is that the LCCN's interpretation of justification by faith alone does not enhance its understanding and appropriation by members. This thesis proposes that the Lunguda practice of ntsandah provides an entry point for a proper informed interpretation of justification by faith alone. For this to be possible, the gospel and culture must engage in dialogue through viable a contextual theological education programme for the training of both clergy and the laity.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.
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Waldron, Samuel Eldon. "Faith, obedience, and justification: Current evangelical departures from sola fide." Thesis, 2005. http://hdl.handle.net/10392/362.
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The thesis of this study is that influential evangelicals have adopted views regarding the relation of faith, obedience, and justification (or, in other words, justification sola fide ) that are in conflict with the historic, Reformation doctrine of justification sola fide . Having departed from the historic, Reformation doctrine, their professions of holding justification sola fide are misleading and meaningless for the purpose of certifying their evangelical identity.
To establish the unity of the Protestant tradition with regard to the meaning of sola fide , the views of Martin Luther, John Calvin, and the major Protestant creeds and confessions are examined.
The thesis that unity existed among Protestants with regard to sola fide requires the examination of the development of the doctrine in Luther found in chapter 2. It shows that Luther's views gradually developed in his spiritual experience and that the major features of his mature understanding of sola fide are consistent with Calvin's systematic development of sola fide .
In chapter 3 the views of John Calvin are examined. Three key perspectives on the meaning of sola fide through which the Reformation tradition can be examined and the views of current evangelicals tested are isolated: the passive definition of justifying faith, the distinction between justifying faith and obedience, and the dichotomy between the law and the gospel.
Chapter 4 examines the Reformation tradition. An accurate assessment of the meaning of sola fide for that tradition may be best achieved by the examination of its a major creeds and confessions. The three key perspectives on the meaning of justification by faith alone previously isolated are found consistently embedded in the 16 th and 17 th century creeds of Protestantism.
Having seen the unified meaning of justification sola fide in Calvin, Luther, and the Protestant tradition, chapters 5, 6, and 7 examine the views of three influential evangelical theologians in light of this crucial tradition. The views of Daniel Fuller, Norman Shepherd, and Don Garlington are weighed in the balance of the historic Reformation doctrine of justification by faith alone and found to depart from the historic doctrine. Chapter 8 seeks to make clear a number of important conclusions from the study as a whole.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.
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Hassler, Andrew. "Justification and the Individual in the Wake of the New Perspective on Paul." Diss., 2011. http://hdl.handle.net/10392/3720.
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This dissertation contends that in spite of the increasing trajectory toward a more corporate, covenantal understanding of justification within Pauline scholarship since the emergence of the New Perspective on Paul, there still remains significant evidence that justification, at its core, is concerned with the individual before God in need of grace, who is counted righteous apart from any human works. Chapter 1 provides a history of research that traces this corporate trajectory within modern scholarship, as well as noting some of the responses to it.
Chapter 2 examines the case for the presence of Jewish legalism at Paul's time of writing, to which he responds with his doctrine of justification by faith. Though E. P. Sanders successfully showed that legalism did not define second-temple Judaism, his work does not rule out the possibility of legalism within elements of the religion during the lifetime of Paul. This legalism would be more subtle than in pre-Sanders caricatures of Judaism, and is intricately tied to ethnocentrism, since the works in question were often those such as circumcision, which separated Jews from Gentiles--hence, ethnocentric legalism.
Chapters 3 and 4 apply a framework that does not rule out legalism to three key justification texts (Gal 2:16; Rom 3:20; Rom 4:1-8). In these passages, Paul alludes to or cites a psalm text, each of which highlights an underlying anthropological approach to justification that denies the place of works, which was also timeless, though now fully revealed in the death and resurrection of Jesus. Chapter 5 examines evidence in other places in Paul, including some of the disputed letters, that undergirds the idea that fundamental to justification and Pauline soteriology in general is a distinction between grace (through faith) and works. Chapter 6 seeks to align the present argument with more corporate concerns in Pauline soteriology through exegesis of two passages that are often considered to be linchpin texts for the New Perspective (Rom 3:27-30; Eph 2:14-18). Chapter 7 provides a summary of the argument, as well as implications of the present study, with further reflection on what it means for future work on the subject.
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Arnold, Brian John. "Justification One Hundred Years After Paul." Diss., 2013. http://hdl.handle.net/10392/4527.
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This dissertation seeks to answer the following question: how did the doctrine of justification fare one hundred years after Paul's death (c. AD 165)? The thesis argued is that Paul's view of justification by faith is present in the second century, which particularly challenges T. F. Torrance's long-held notion that the Apostolic Fathers abandoned this doctrine.
Chapter 1 provides an overview for the study. Groundwork is laid by providing a history of research on the reception of Paul in the second century as well as a section examining the important works on justification in the Fathers.
Chapter 2 examines justification in 1 Clement. Looking primarily at chapter 32, it is argued that Clement held to justification by faith alone apart from works, despite the frequent claim that he held to works righteousness.
Chapter 3 analyzes the seven letters of Ignatius. Although he only makes one pertinent reference to justification, Ignatius does have much to say against Judaism, which reveals a good deal about his view of justification.
Chapter 4 covers the oft-tread ground of justification in the Epistle to Diognetus. The ninth chapter of Diognetus contains the clearest expression of justification in the second century.
Chapter 5 surveys the Odes of Solomon. This overlooked songbook has a wealth of soteriological motifs, including mentions of justification. In at least three Odes there appears to be a dependence on Paul for the Odist's view of justification, and at times, imputation.
Chapter 6 explores justification in Justin Martyr's Dialogue with Trypho. Trypho informs Justin that he must keep the whole law in order to be saved. Justin, in turn, looks to the Old Testament, particularly to Abraham, as proof that justification comes by faith and not by adherence to the law.
The five authors examined demonstrate greater theological continuity between the first and second centuries than has often been recognized. Paul's doctrine of justification by faith was not replaced with works righteousness in the following century. Justification fared well one hundred years after the Apostle's death.
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"蒂利希的拯救論及其對信義宗--天主教有關稱義-成義的對話的意義." 2009. http://library.cuhk.edu.hk/record=b5894240.
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劉卓輝."2009年9月".
"2009 nian 9 yue".
Thesis (M.Phil.)--Chinese University of Hong Kong, 2009.
Includes bibliographical references (leaves 121-125).
Abstracts in Chinese and English.
Liu Zhuohui.
論文摘要 --- p.頁ii
Chapter 第一章 --- 導言 --- p.頁5
背景 --- p.5
文獻回顧 --- p.12
論文主旨 --- p.17
Chapter 第二章 --- 蒂利希拯救論的框架：上帝與世界的關係 --- p.頁19
引言 --- p.19
「文化神學」、及宗教與文化的關係 --- p.20
上帝與世界的關係、及恩典的內蘊性 --- p.25
「新教原則」與「大公實質」的互補及相互重要性 --- p.32
小結 --- p.46
Chapter 第三章 --- 蒂利希論稱義 --- p.頁47
引言 --- p.47
「因恩典藉信稱義」 --- p.47
蒂利希對「信」和「恩典」的理解 --- p.55
蒂利希對稱義的理解和信義宗傳統的關係 --- p.61
小結 --- p.69
Chapter 第四章 --- 蒂利希論拯救的多重向度 --- p.頁70
引言 --- p.70
多重向度的拯救 --- p.70
稱義與拯救的關係 --- p.78
對信義宗和天主教拯救觀的雙重批判 --- p.86
小結 --- p.92
Chapter 第五章 --- 對信義宗-天主教有關稱義/成義的對話的意義 --- p.頁93
引言 --- p.93
「恩典」的觀念 --- p.93
如何理解稱義/成義？ --- p.100
稱義/成義在教義中的地位 --- p.106
對蒂利希的一些批判性評價 --- p.113
小結 --- p.117
Chapter 第六草 --- 結論 --- p.頁118
參考書目 --- p.頁120
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Bernard, David Kane. "The role of the holy spirit in justification according to Romans." Thesis, 2006. http://hdl.handle.net/10500/2368.
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McFadden, Kevin William. "Judgment according to Works in the Epistle to the Romans." Diss., 2011. http://hdl.handle.net/10392/2846.
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This dissertation examines the meaning and function of the theme of judgment according to works in the epistle to the Romans. It may be summarized with two theses: First, in Romans 1:18-3:20, the judgment motif primarily functions to make a universal accusation of sin and guilt which lays the foundation for Paul's doctrine of justification by faith. Second, within the argument of Romans, justification by faith is an alternative, saving approach to the positive recompense of the final judgment. Two other functions of the motif are also identified in the letter. In Romans 3:1-8 the theme of judgment functions to make a defense of the righteousness of God. This passage also confirms my argument that judgment functions as an accusation against the Jewish people in 2:1-29, because it answers objections to that accusation. Finally, in Romans 14:1-23 the theme of judgment according to works functions to make an exhortation to the Christian community at Rome. In this passage Paul is confident that his Christian audience will stand at the judgment because of the saving work of God.
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Görtler, Monika. "Gottes geoffenbarte Heilstat in Jesus Christus : zum Stellenwert der paulinischen Rechtfertigungsaussagen im Kontext der katholisch-lutherischen Konsensfindung /." 2003. http://elib.uni-bamberg.de/volltexte/2003/7.html.
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Thesis (doctoral)--Otto-Friedrich-Universität Bamberg, 2003.Includes bibliographical references (leaves 386-395). Available for download from the Universität Bamberg Elektronische Hochschulschriften.
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Rapa, Robert Keith 1952. "The meaning of Works of the Law (erga nomou) in Galatians and Romans." Thesis, 1994. http://hdl.handle.net/10500/17588.
Full textAbstract:
This study investigates the meaning of Paul's expression
'works of the law' ( tpycx vOμou) • A survey of representative
scholars regarding Paul's attitude toward the Mosaic law
demonstrates that confusion over this issue continues as a
difficulty in Pauline studies. It is suggested that ascertaining
the meaning of this expression will help alleviate that
confusion.
This study indicates that Paul's use of tpyov is ethically
neutral: 'work' itself is neither positive nor negative for Paul.
The ethical orientation of a given 'work' is determined by the
descriptors Paul attaches to it. Paul speaks positively and
negatively about the law itself, yet only negative descriptors
are used with tpycxvOμou. This gives significant direction for the
interpretation of 'works of the law.'
The historical backgrounds of Galatians and Romans support
this negative orientation for tpycx vOμou. These letters were
written to confront separate crisis situations in different
churches. Yet they share common situational elements. Paul was
faced in both churches with a form of 'judaizing' opposition that
insisted that Gentile converts become 'practical Jews' in order
to 'complete' the Abrahamic covenant through the Mosaic.
Paul addresses this threat to these churches by means of
epistolographical and rhetorical mechanisms. He uses these
persuasive communication devices powerfully, insisting that these
converts recognize what it means to be 'in Christ,' and what it
means and does not mean to be 'Jewish.' 'Works of the law' are
not necessary for salvation, and were never intended for redemption. Likewise, identity as one who performs 'works of the
law' does not provide any claim upon God. One does not have to
become a 'practical Jew' to have a right relationship to God, and
a Jew has no redemptive status before God on the basis of
ethnicity.
'Works of the law,' then, serve as a factor in Paul's polemics
because the continuing validity of the Mosaic law is the issue
being addressed by Paul and his opponents. They are a feature in
Paul's view of the law because he is both positive and negative
toward the law, depending upon one's intended salvific
orientation to God through itPsychology of Education
D. Th. (New Testament)