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Hunt, Anne. "No better name? a critique of "religious pluralism" /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Hauch, Sofie. "Reassessing religious experience in a scientific age : early approaches to religious pluralism." Thesis, University of Glasgow, 2013. http://theses.gla.ac.uk/4277/.
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In this thesis I am investigating the religious ideas of Ramakrishna, Vivekananda, H. P. Blavatsky and Annie Besant as examples of early approaches to religious pluralism. In this context, the term ‘religious pluralism’ refers to the belief that all religious traditions are paths to genuine religious ends. Thus, religions other than one’s own are considered to be of significance to people of all faiths and even to those who are not believers. I relate the appearance of these early notions of religious pluralism to the historical and ideological setting in which they were proposed, particularly the late nineteenth-century debate about science and religion in the West and its spheres of influence. I argue that theories of evolution, in addition to the emerging field of historical biblical criticism, presented a serious challenge to traditional understandings of religion. Together, these two strands of thought made a strong case for a purely materialistic worldview and for the further development of modern sciences on such a basis. In response to this crisis of religion, the four thinkers proposed religious teachings inspired by their own intense religious experience. They emphasised the experiential aspect of these teachings in order to claim an epistemic status of religious knowledge equal to that of scientific or empirical knowledge. In order to universalise this claim, they appealed to religious experience and religious knowledge originating in all faith traditions. In my assessment of these arguments I suggest that the two main thinkers, i.e. Ramakrishna and Blavatsky, may have been led towards pluralistic ideas of religion through their endorsement of the esoteric traditions of Tantrism and Hermeticism, respectively. Moreover, I trace the impact of the British colonial presence in India on the content, presentation and reception of the teachings of all four thinkers. I conclude that the teachings of Ramakrishna et al. represent early attempts to engage with the fact of religious plurality from a religious perspective. Thus, the four thinkers encouraged people to relate to the beliefs and practices of other faiths and to explore them in relation to their own life. These early efforts in interreligious understanding represented the initial steps towards our current debates about religious pluralism and interreligious dialogue.
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Rawlings-Way, Olivia M. F. "Religious interbeing : Buddhist pluralism and Thich Nhat Hanh." Thesis, Department of Indian Sub-Continental Studies, Faculty of Arts, 2008. http://hdl.handle.net/2123/13156.
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Petley, Peter K. "Some contemporary theological approaches to the phenomenon of religious plurality." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Sebastian, Rajesh. "A critique of the Myth of Christian uniqueness." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1158.
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Okamoto, Joel Philip. "Postliberal approaches to the theology of religions presentation, assessment, and critical appropriation /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Campos, Marconi de Queiroz. "Cristãos e muçulmanos: exigência de uma relação dialógica para construção da paz." Universidade Católica de Pernambuco, 2009. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=334.
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O trabalho tem o propósito de traçar alguns pressupostos epistemológicos para o diálogo entre cristãos e muçulmanos. Dividido em cinco capítulos, o trabalho inicia com a conceituação de diálogo à luz dos pensamentos de Paulo Freire e Martin Buber. Nesse capítulo, define-se o que seja diálogo inter-religioso, diferenciando-o do ecumenismo. Em seguida, apresenta-se uma síntese dos grandes encontros inter-religiosos ocorridos no mundo, desde o Primeiro Parlamento Mundial das Religiões realizado em Chicago, E.U.A, no ano de 1893 até a Jornada Mundial da Oração ocorrida em Assis, Itália, no ano de 1986. No segundo capítulo, as teologias pluralistas de John Hick e John Spong são utilizadas para uma nova compreensão da encarnação divina de Jesus Cristo de forma metafórica e a importância deste fato para o diálogo inter-religioso. No terceiro capítulo, mostra-se que o mundo muçulmano, através de seus teólogos, também tem procurado fazer o aggiornamento de sua base teológica, reinterpretando alguns fundamentos do Alcorão e da Sharia. No quarto capítulo, aborda-se a necessidade do diálogo inter-religioso à luz das filosofias da alteridade de Martin Buber, Emmanuel Lévinas e Boaventura Santos. O quinto capítulo, tratou-se da aplicação da epistemologia transdisciplinar de Basarab Nicolescu e Edgar Morin no diálogo inter-religioso, com a integração dos saberes, a partir do axioma lógico do terceiro incluído. Na conclusão destacam-se os pontos essenciais, dentro de uma nova lógica epistemológica, para a coexistência pacífica entre cristãos e muçulmanos na construção de uma cultura de paz<br>This dissertation is to draw some epistemological assumptions for the dialogue between Christians and Muslims. Divided into five chapters, this dissertation begins with the concept it of dialogue in the light of the thoughts of Martin Buber and Paulo Freire. In this chapter, is defined what is inter-religious dialogue, differentiating it from ecumenism. Then, the summary of major inter-religious encounters occurred in the world since the First World Parliament of Religions held in Chicago, USA, in the year 1893 up to the World Day of Prayer held in Assis, Italy, in 1986 was given. In the second, the pluralistic theologies of John Hick and John Spong are used for a new understanding of the divine incarnation of Jesus Christ in a metaphorical significance of this fact and for the inter-religious dialogue. In the third chapter, it is shown that the Muslim world, through its theologians, has also sought to update its theological basis, reinterpreting some foundations of the Koran and Sharia. In the fourth chapter, it is discussed the necessity of inter-religious dialogue in the light of the philosophies of alterity of Martin Buber, Emmanuel Lévinas and Boaventura Santos. The fifth chapter is about the implementation of transdisciplinary epistemology Basarab Nicolescu and Edgar Morin in inter-religious dialogue, with the integration of knowledge of the logical axiom of the third included. In conclusion we highlight the key points within a new epistemological approach to peaceful coexistence of Christians and Muslims, in order to build a culture of peace
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Kusi, David Kwame. "Africa, one continent and many religions towards interreligious dialogue in Africa /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Tan, Kang San. "An examination of dual religious belonging theology : contributions to evangelical missiology." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=229438.
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Dual religious belonging is a phenomenon of individuals who identify themselves as followers of more than one religious tradition. People of faiths may find themselves in different degrees of dual or multi-religious conditions due to growing up in inter-religious marriages of their parents, exposure to multi-religious traditions or inter-religious encounters. The thesis of this study is to argue for the legitimacy of “Dual Religious Belonging” for Christians coming from Asian religious backgrounds through an assessment of the threefold theology of religions. It concludes that “Universal Access Exclusivism” can be the best model for sustaining dual religious belonging from an Evangelical perspective. The study seeks to answer the following primary research questions: 1) Theologically, can Evangelical Christians belong to more than one religious tradition? What are the arguments forwarded for dual religious belonging and how do Christians develop a theological assessment of such phenomena, particularly for Christians who hold on to the finality of Jesus Christ for salvation? 2) Within the threefold model of theology of religions, which theology can best sustain dual religious belonging for Evangelical Christians? The study offers a comparative examination of the pluralist theology of Paul Knitter, the inclusivist theology of Raimon Panikkar and the exclusivist theology of Harold Netland. The secondary research question is what are some contributions of dual religious belonging theology toward an Evangelical contextual missiology? Specifically, some contributions toward “insider movements” debates and Christian discipleship for those coming from different faith traditions will be considered. The study seeks to, first, offer a critique against pluralist and inclusivist theologies for multiple and double religious belonging, and second, forward a proposal for dual religious belonging theology for followers of Jesus Christ coming from mixed religious backgrounds from an Evangelical perspective.
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Silva, José Barbosa da. "Diálogo inter-religioso : tensões e perspectivas na interpretação da instrução diálogo e anúncio à luz da proposta teológica de Jacques Dupuis." Universidade Católica de Pernambuco, 2013. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=893.
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Este trabalho de pesquisa tem como objetivo analisar os desafios e perspectivas do diálogo inter-religioso a partir das inovações propostas pelo Concílio Vaticano II, como também seus desdobramentos em vários documentos no período pós conciliar, particularmente na Instrução Diálogo e Anúncio. Ante a insuficiência da postura do Magistério eclesial na abordagem da questão, das controvérsias suscitadas nas diversas esferas da instituição eclesial, a teologia do pluralismo religioso de Jacques Dupuis poderá situar melhor o problema, ao propor que as religiões sejam incluídas no projeto salvífico de Deus para toda a humanidade, reconhecendoas como caminhos ordinários de salvação. A atitude da Igreja em relação às religiões não
cristãs tem sido marcada pela ambiguidade, rompendo, assim, com as orientações pastorais emanadas do Concílio que exorta os cristãos a descobrir os valores positivos destas tradições
religiosas. Neste sentido, a Declaração Dominus Iesus, abrirá uma verdadeira cruzada contra os teólogos adeptos do pluralismo, a fim de impedir o avanço deste novo paradigma para a teologia, favorecendo um discurso com tendências exclusivistas que não consegue dialogar com o mundo moderno, plural e secularizado.
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Aslan, Adnan. "Ultimate reality and its manifestations in the writings of John Hick and Seyyed Hossein Nasr." Thesis, Lancaster University, 1995. https://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.481453.
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Okamoto, Joel Philip. "Wolfhart Pannenberg on the theology of religions systematic presentation and assessment /." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Klassen, Matthew James. "Beyond pluralism a critical examination of S. Mark Heim's hypothesis of multiple religious ends /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Coelho, Silvio Corrêa. "Brazilian forms of cultural and religious plurality its effects on the development of Brazilian faith /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Obata, Yukikazu. "Humble partisans trinity, church, and mission in a religiously pluralistic world /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Jun, Ho Jin. "An evangelical response to religious pluralism and fundamentalism in Asia with special reference to Indonesia, Japan and South Korea." Thesis, University of Wales Trinity Saint David, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683306.
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Kwon, Sue Ja. "At the gate of forest multi-religious identity /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Sartika, Meitha. "Stanley J. Samartha's christology a christology in a multi-religious society /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Utley, Adam Nelson. "The Myth of Religious Pluralism: Definitions, Presuppositions, and Implications in the Work of Three Contemporary Scholars." Miami University Honors Theses / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1114097925.
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Hurtuk, Joseph C. "The theocentric model of Christology in the pluralist theology of Paul F. Knitter." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Nam, Neung-Hyun. "A disciple-making ministry in the pluralistic world with particular reference to Korea." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Télusma, Henri Claude. "Une analyse théologique de la coexistence christianisme/vaudou en Haïti : ouverture pour un dialogue interreligieux." Thesis, Strasbourg, 2017. http://www.theses.fr/2017STRAK009/document.
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Toute coexistence religieuse peut être facteur de conflits religieux ou symbole de respect de liberté, de tolérance ou de vivre ensemble, dépendamment de la façon dont elle est comprise, ou de la nature des religions coexistantes. Même quand chaque religion partage une vision du monde différente par rapport aux autres, on constate que la coexistence entre religions révélées (christianisme, islam, judaïsme – et bouddhisme dans certains cas) est plus facile, car ces religions partagent d’une façon ou d’une autre certaines valeurs communes. Par contre, il est très difficile de concevoir une logique de dialogue entre des religions dites « révélées » et des religions traditionnelles. Pourtant, la rencontre du christianisme avec des cultures religieuses traditionnelles africaines montre que malgré les difficultés, il y a possibilité d’avoir des échanges fructueux aussi avec les religions traditionnelles. Dans le contexte haïtien, la rencontre du christianisme avec le vaudou ne laisse pas toujours la possibilité aux observateurs d’entrevoir que la religion est signe de paix et de cohésion sociale. Étant donné que leur antagonisme se caractérise souvent par des facteurs comme l’intolérance, l’irrespect de la liberté de l’autre, etc., le problème est surtout dans la gestion des rapports religieux. Néanmoins, dans certains cas où les intérêts religieux sont traités en second plan, il y a lieu de constater que le tableau de la coexistence religieux haïtien est riche en symbole de paix et de compréhension mutuelle. Donc, ce travail de recherche cherche à comprendre la conception que le christianisme se fait du vaudou et vice versa, dans le but de voir avec exactitude les facteurs de divergences acceptables (et non acceptables) et ceux qui pourraient être à la base d’un éventuel dialogue interreligieux entre christianisme et vaudou dans le contexte haïtien. Pour améliorer les rapports entre adeptes du vaudou et chrétiens en Haïti, ce travail propose des méthodes pouvant aboutir à un vivre ensemble religieux pacifié, plus tolérant et d’une connaissance réciproque et intelligente de l’autre. Le but du dialogue présenté n’est pas que le christianisme et le vaudou travaillent ensemble à tous les points de vue, ni même qu’ils s’acceptent complètement, il s’agit plutôt d’une proposition d’une vie commune dans la paix, sans calomnies et stéréotypes réciproques<br>Any religious coexistence can be a factor of religious conflict or symbol of respect for freedom, tolerance or live together, depending on the way in which it is included, or the nature of the religions in coexistence. Even when each religion shares a vision of the world different compared to the other, it is found that the coexistence between religions (Christianity, Islam and Judaism - and Buddhism in some cases) is more effective, because these religions share in one way or another some common values. On the other hand, it is constantly difficult to conceive of a pluralistic approach in a logic of dialogue between revealed religions and traditional religions. Yet, the meeting of Christianity with traditional African religious cultures shows that despite the difficulties, there is a possibility to have fruitful exchanges also with the traditional religions. In the context of Haiti, the meeting of Christianity with the voodoo does not leave always the possibility for observers to foresee that the religion is a sign of peace and social cohesion. Given that their antagonism is often characterized by factors such as intolerance, the disrespect of the freedom of the other, etc., the problem is especially in the management of religious relationships. Nevertheless, in some cases where the religious interests are treated in the second plan, it has to be noted that the coexistence of these religions in Haiti can be rich in symbol of peace and mutual understanding. Therefore, this research work seeks to understand the design of Christianity from the perspective of voodoo and vice versa, in the aim to see with accuracy the factors of acceptable (and inacceptable) differences and those that could be the basis of a possible interreligious Dialogue between Christianity and Voodoo in the Haitian context.To improve the relationship between the followers of the voodoo and Christians in Haiti, this work finally proposes some methods that can lead to a peaceful religious coexistence, toward more tolerant and a reciprocal knowledge and intelligent approach to the other. The goal of the dialogue presented in this dissertation is neither that Christianity and the Voodoo should work together in all points of view, nor even that they completely recognize mutually their belief, it is rather a proposal for a common life in peace, without slander and reciprocal stereotypes
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Häger, Andreas. "Religion, rock och pluralism : En religionssociologisk studie av kristen diskurs om rockmusik." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-84.
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Rock music has during all of its almost 50 years of existence been the subject of criticism and debate. Much of this criticism has risen from religious circles. But also in these circles, rock music has its advocates. This thesis studies the reactions to rock music by spokespersons for institutional Christianity. Most of the material studied is written and published material. The material dates from 1983-1998 and originates from Sweden, Finland and the United States. The material is studied qualitatively. The purpose is to study the Christian discourse on rock music as an example of how institutional religion defends itself against competition. A theoretical perspective and conceptual apparatus is developed. The Christian discourse on rock is viewed as the defence of a monopolistic symbolic universe - institutional Christianity - against an outside threat - rock. This defence is described by two concepts, devaluation and incorporation. Devaluation involves giving rock an inferior status, for example defining it as demonic. Incorporation is an attempt to make rock part of the Christian symbolic universe. The result of devaluation and incorporation is the same: the denial of any reality outside the Christian symbolic universe. Several different techniques for devaluating and incorporating for example rock music can be used. Two such techniques are studied in the thesis: symbol interpretation, and the defence of boundaries. The main contribution of the thesis is the development and application of a theoretical perspective on how institutional religion defends itself against competition. The discussion on how established religion reacts to "secular" media adds an important dimension to the academic discussion on media, religion and culture.
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Heilbron, Hirschel Lothar. "Christians and religious diversity? : a theological evaluation of the meaning of an ethic of embrace in a context of religious diversity." Thesis, Stellenbosch : Stellenbosch University, 2012. http://hdl.handle.net/10019.1/19920.
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Thesis (DTh)--Stellenbosch University, 2012.<br>ENGLISH ABSTRACT: Due to the consciousness of religious pluralism and the need for peace amongst
the religious communities of the world, the researcher considered, and herewith
presents, the arguments for and against each of three traditional theological
models for evaluating the relation between Christianity and other religions.
Although this theological debate about the truth and salvific value of non-
Christian views of life is important, and although the three approaches discussed
each brings out important aspects that have to be considered in this debate, they
were found to be limited in an important respect, namely, that they do not
suggest practical strategic solutions for how Christians should relate to people
who hold beliefs that differ from their own.
With reference to the notion of an “ethic of embrace,” drawing on a
number of New Testament texts as interpreted by theologians like Hans Küng,
Miroslav Volf, Harold Nethland, Sam Storms, and Robert H. Stein, to name but a
few, a strong case could be made for the necessity of such an ethic as a
guideline for how the churches should interact with those who do not share their
faith. It could be concluded that each of the three theoretical models,
Particularism, Inclusivism and Pluralism, needs to be reconsidered from the
perspective of an ethic of embrace. The researcher therefore inquired into the
extent to which each of the theoretical models can be reconciled, and can indeed
support and undergird, an ethic of embrace. Since, at least at face value,
Particularism seems to raise most questions in this regard, it received particular
attention. It was concluded that, also when applied in the context of the
Particularist model, the ethics of embrace is the missing link that can help
influence religiously motivated conflicts in a positive way. This allows for a more
peaceable praxis as it not only addresses religious conflict in the world, but can
also enable the Particularistic model to foster peace among religions and
therefore, indirectly, peace among the nations of the world.
The themes of reconciliation, tolerance, forgiveness and hospitality, which
are interconnected with an ethic of embrace form an important part of chapter 5, with its focus on the truth and salvific significance of Jesus Christ reflected in his
life as portrayed by Biblical witnesses. It is argued that He is not only the truth, or
the one who spoke about the truth and his salvific significance, which is of central
importance to the Particularistic model, but was able to demonstrate its practical
application through the life He lived among humans. He demonstrated practically
how the neighbour can be embraced in accordance with a particular
understanding of the will of God.<br>AFRIKAANSE OPSOMMING: Hierdie tesis ondersoek die potensiaal van ’n etiek van omhelsing (“embrace”)
aangesien drie tradisionele modelle in die teologie van die godsdienste, naamlik
Partikularisme, Inklusivisme en Pluralisme, nie voldoende is om vrede tussen die
verskillende gelowe van die wêreld te bevorder nie. Argumente ten gunste van
en teen elke model, sowel as hulle sterk en swak punte, word behandel om
duidelik aan te toon dat nie een van die drie modelle genoegsame praktiese
strategiese metodes oplewer nie. Nadenke oor die waarheidsgehalte en
moontlike verlossingskrag van nie-Christelike godsdienste, en oor Christene se
wyse van interaksie met mense van ander gelowe, verskaf opsigself nie die
nodige vrugbare praktiese riglyne nie.
Met betrekking tot die idee van ’n etiek van omhelsing, het verskeie teoloë,
waaronder Hans Küng, Miroslav Volf, Harold Nethland, Sam Storms, en Robert
H. Stein, om net ’n paar te noem, sterk konstruktiewe argumente ontwikkel wat
die idee van ’n etiek van omhelsing ondersteun en bevorder in verband met
Christene se verhouding met mense van ander gelowe. Hierdie studie
argumenteer ten slotte dat die drie teologiese modelle wat ondersoek is ’n etiek
moet heroorweeg van ’n verhouding van omhelsing teenoor mense van ander
gelowe, indien hulle tot vrede tussen mense van verskillende gelowe wil bydra.
Die navorser ondersoek ook tot watter mate die drie modelle met ’n etiek van
omhelsing versoen kan word. Aangesien Partikularisme skynbaar meer vrae in
hierdie verband oproep, word dit veral deurdink. Die navorser kom dan tot die
gevolgtrekking dat die etiek van omhelsing, in die konteks van Partikularisme,
dalk die verlore skakel is wat, ook vir die Partikulariste, geweld onder die
verskillende gelowe kan teenwerk. Dit kan moontlik nie slegs vreedsame
verhoudings tussen die verskillende gelowe teweegbring nie, maar ook daartoe
bydra dat Partikularisme in die teologiese debat tot geloofsvrede kan bydrae.
Versoening, vergifnis, gasvryheid en toleransie is temas wat in verband
met ’n etiek van omhelsing ter sprake kom, en vorm belangrike aspekte van
hoofstuk 5, aangesien dit nie net in abstrakte sin die waarheidsgehalte en verlossingskrag van Christus sterk beklemtoon nie, maar ook die wyse waarop
dit in sy lewe, soos die Bybelse getuies dit narratief skets, in ’n praktyk van
omhelsing van die medemens gestalte gevind het.
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Siqueira, Valderêdo Clemente de. "Diálogo inter-religioso cristão a partir da centralidade de Jesus: impasses e perspectivas." Universidade Católica de Pernambuco, 2017. http://tede2.unicap.br:8080/handle/tede/962.
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Previous issue date: 2017-09-29<br>This master‟s dissertation aims to present some aspects of the itinerary followed by Christian theology in its effort to understand the relationship between Christianity and other religions, as well as to maintain an openness to dialogue with other religious traditions. The reflection takes into account the opening promoted after Vatican II, which dealt with the salvation of non-Christians and members of other religious traditions, emphasizing that this perspective does not negate or reduce the value of religious identities, especially in the case of the Christian faith, the relevance of Christ, but leads them to a deepening and maturing, motivated by dialogue and a lovely and co-responsible encounter. In the particular case of the Christian faith, as an example, it would be reinterpreted from the dialogical encounter with the other faiths. In the particular case of the Christian faith, as an example, be reinterpreted from the dialogical encounter with the other faiths. The same should occur with any religious tradition. It is considered that such a vision, in a certain sense, supplants other models such as exclusivism, which considers Jesus Christ and a Church as the exclusive way of salvation; Inclusivism, which considers Jesus Christ as the way of salvation for all, albeit implicitly; and Pluralism, which is a relativistic perspective in which Jesus is the way of salvation for christians, for others, the way is a tradition, with no greater efforts of self-criticism, revision, and mutual interpellation. In other words, all religions participate of the salvation of God, each one by himself and in his own way. The approach and the dialogue between the various religious traditions helps them to build and rebuild their founding identities and principles.<br>Esta dissertação de mestrado tem como objetivo apresentar alguns aspectos do itinerário seguido pela teologia cristã, no seu esforço de compreender a relação do Cristianismo com outras religiões, bem como manter uma abertura ao diálogo com as outras tradições religiosas. A reflexão leva em conta a abertura promovida após o Vaticano II, que tratou da salvação dos não cristãos e de membros de outras tradições religiosas, ressaltando que esta perspectiva não anula e nem reduz o valor das identidades religiosas, mormente no caso da fé cristã, a relevância de Cristo, mas leva-as a um aprofundamento e amadurecimento, motivados pelo diálogo e pelo encontro amável e corresponsável. No caso particular da fé cristã, como exemplo, seria reinterpretada a partir do encontro dialógico com as demais fés. Devendo o mesmo ocorrer com toda e qualquer tradição religiosa. Considera-se que tal visão, em certo sentido, suplanta outros modelos como o exclusivismo, que considera Jesus Cristo e a Igreja como caminho exclusivo de salvação; o inclusivismo, que considera Jesus Cristo como caminho de salvação para todos, ainda que implicitamente; e o pluralismo, que é a perspectiva relativista na qual Jesus é o caminho de salvação para os cristãos, enquanto para os outros o caminho é a sua própria tradição, sem maiores esforços de autocríticas, revisões e mútua interpelação. Em outras palavras, todas as religiões participam da salvação de Deus, cada uma por si mesma e da sua maneira. A aproximação e o diálogo entre as diversas tradições religiosas contribuem para que elas possam construir e reconstruir suas identidades e princípios fundantes.
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Albuquerque, Janice Marie Smrekar. "Revolução feminina silenciosa : a universitária católica recifense e a construção de uma nova identidade psicossocial e ético-religiosa." Universidade Católica de Pernambuco, 2007. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=162.
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A presente dissertação tem como objetivo geral detectar e analisar a construção de uma nova identidade psicossocial e ético-religiosa feminina, através da vivência e das representações que a universitária católica recifense faz sobre as orientações do magistério da Igreja Católica
concernentes à mulher diante os desafios do mundo contemporâneo. O trabalho visa resgatar as principais orientações da Igreja sobre mulher depois do Concílio Vaticano II, levantar dados sobre a realidade da mulher brasileira nos campos de corporeidade, sexualidade e saúde
reprodutiva e confrontar o magistério da Igreja com a espiritualidade vivenciada pela mulher ante os desafios que enfrenta hoje. A hermenêutica de gênero é usada como instrumento de interpretação na análise do magistério da Igreja e dos resultados da pesquisa. As duas instituições de ensino superior (IES) de orientação religiosa católica, a Universidade Católica de Pernambuco (CATÒLICA) e a Faculdade Frassinetti de Recife (FAFIRE), participantes da
pesquisa de campo, colaboraram na verificação, junto às suas alunas católicas, da construção da sua identidade psicossocial e ético-religiosa e da vivência da sua espiritualidade feminina. Como parte da metodologia, foi realizada uma pesquisa de campo com a aplicação de um
questionário fechado de 31 questões a uma amostra aleatória de um total de 178 universitárias, das duas IES. Houve análises quantitativa e qualitativa de dados, com a
proposta de posterior transferência de resultados às IES e outras instituições/conselhos interessados no tema. Os resultados demonstram os elementos constitutivos da nova
identidade da universitária católica recifense nos aspectos psicológico, social, ético-religioso e cultural no enfrentamento de desafios contemporâneos diante do Magistério da Igreja Católica podem contribuir para estimular a reflexão sobre possíveis estratégias integradoras da vivência da nova identidade psicossocial e ético-religiosa feminina na mesma.<br>The principal objective of this dissertation is to detect and analyse the construction of a new psicological, social and ethicalreligious identity of the female catholic university student in Recife. By means of her life style and conceptual representations, she evidences a confrontation between the Catholic Churchs magistery and the challenges she faces in
todays world. This academic work proposes to indicate the Catholic Churchs principal orientations about women elaborated since Vatican Council II, to identify problemas faced by women referring to corporality, sexuality and reproductive health and to confront the Churchs teachings with the living spirituality of the women as they face challenges in the modern world. Gender hermeneutics is used as the interpretative instrument of analysis of the Churchs magistery and the results of the reseach. A characterization of the two Institutions of Superior Education, the Catholic University of Pernambuco (CATÒLICA) and the Frassinetti College of Recife (FAFIRE), where the survey was conducted, has been elaborated, as well as the verification of the catholic female students construction of their new psychological, social and ethical-religious identity, and the day by day living of their feminine spirituality. The methodology of the research involves a field survey of 178 catholic women, from the two educational institutions, by means of a questionnaire with 31 closed questions. The
conclusions are a result of quantitative and qualitative analyses, which will later be socialized with the educational institutions and other institutions and councils interested in this theme. The results of the research are the identification of the psycological, social, ethical, religious and cultural elements constituting the new identity of the female catholic university student in Recife as she faces contemporary challenges in her relation with the Catholic Church
magistery. It is hoped that these results will contribute to a reflection about possible integrative educational and pastoral strategies to help catholic women live their new identity
in this complex world.
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Kwon, Hyo-Sang. "Shifting ideas about ancestors in the construction of identities : an intercultural theological evaluation of Korean witnesses in South Africa." Thesis, Stellenbosch : Stellenbosch University, 2008. http://hdl.handle.net/10019.1/19538.
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Thesis (DTh)--Stellenbosch University, 2008.<br>ENGLISH ABSTRACT: Interculturation theology as a way of communication in religious cultural arenas is the most
recent and remarkable methodology that can be used to open space for mutual witness and
dialogue with regard to ideas about and the praxes of ancestral rituals between South Korean
and South African Christians. The purpose of this research is to overcome some dichotomised
problems that are inherent in exclusive, inclusive, and religious pluralistic approaches in
dialogue with other religious cultures. In this regard, we examined some problems of the
colonial way of mission and the functional translation of the exclusivistic approach and noted
that the inclusive approach also has its weakness, in that it weakens the historicity of the subject.
We attempted to show that theocentric and religious pluralistic approaches do not solve the
problem of mutual identity simply by searching for commonalities between religious traditions.
Our rationale is that although these approaches have their weak points, we should not overlook
their benefits. Therefore, in appraising these approaches, attention is drawn to how these
benefits may be used to complement one another. Consequently, we proposed a meaningcentred
and praxis-centred communication methodology using a holistic approach.
To appropriate a meaning-centred and praxis-centred methodology of communication, we
began by adopting the theological principle of perichoresis, which is the inner relationship
among the Persons of the Divine Trinity. Perichoresis is the foundation of missio Dei, which is
God’s initiative love to the world in praxis. Through incarnational self-giving, missio Dei is
revealed in the world. Secondly, we re-interpreted perichoresis as an intercultural term and
ideology, based on its components, mutual indwelling, mutual space, and mutual identity. The
intercultural meaning of mutual indwelling is continual mutual penetrating, while cultural
meaning of mutual space is interpreted as the others, that is, from the viewpoint of emptying
themselves in mutual communication instead of that of dominion and replacement. Further, we
re-interpreted mutual identity through the ‘praxis of with’. Based on this cultural reinterpretation
of perichoresis, we established a praxis-centred and meaning-centred model of
interculturation theology.
More importantly, the perichoretic model of interculturation enabled us to construct a
theological and cultural identity of Christianity in encountering with others, which is the ‘praxis
of with’. In particular, the study attempted to apply intercultural communication method to the encounter between Xhosa churches and Korean missionaries in Khayelitsha in terms of ancestor
related matters. Through this intercultural and comparative evaluation of shifting identities, we
suggested how Korean missionary and Xhosa churches could mutually construct theological
cultural identities.
For this purpose, we first carried out a literature study of Korean and South African indigenous
theologies concerning ancestor worship.1 Subsequently, we conducted an empirical survey in
Khayelitsha to determine the missiological views of Korean missionaries in the light of their
traditional religious background and Korean theologians’ indigenised interpretations of
ancestral matters. We also considered the theological positions of some Western missionaries in
Khayelitsha on the same issue. Finally, we investigated the identities of Xhosa churches in
Khayelitsha on literature and empirical levels and how intercultural theology can be
reconstructed to evaluate the missiological identities of Korean missionaries and Xhosa
churches in terms of ancestor worship.<br>AFRIKAANSE OPSOMMING: Interkulturasie teologie as 'n kommunikasiewyse in godsdienstige kultuurgebiede is die mees
onlangse en merkwaardigste metodologie wat aangewend kan word om ruimte te skep vir
wedersydse getuienis en dialoog rakende idees aangaande en die praktyke voorouerlike rituele
onder Suid-Koreaanse en Suid-Afrikaanse Christene. Die doel van hierdie navorsing is om
sekere gedigotomiseerde probleme te oorkom wat inherent is in eksklusiewe, inklusiewe en
religieus pluralistiese benaderings wat in dialoog is met ander religieuse kulture. In hierdie
verband het ons ondersoek ingestel na sekere probleme van die koloniale wyse van sendingwerk
en die funksionele oorskakeling van die eksklusivistiese benadering en gemerk dat die
inklusiewe benadering ook sy swakheid het deurdat dit die historisiteit van die onderwerp
verswak. Ons het gepoog om aan te dui dat teosentriese en religieus pluralistiese benaderings
nie die probleem van onderlinge identiteit oplos nie deur eenvoudig te soek na
gemeenskaplikhede tussen religieuse tradisies. Ons rasionaal is dat alhoewel hierdie
benaderings hul swakpunte het, behoort ons nie verby hul voordele te kyk nie. By die inskatting
van hierdie benaderings word die aandag dus gevestig op hoe hierdie voordele gebruik kan word
om die ander aan te vul. Gevolglik het ons 'n betekenisgesentreerde en praktykgerigte
kommunikasiemetodologie voorgestel wat 'n holistiese benadering aanwend.
Om 'n betekenisgesentreerde en praktykgerigte kommunikasiemetodogie aan te wend, het ons
begin deur die teologiese beginsel van perichoresis te aanvaar, wat die innerlike verhouding
tussen die lede van die heilige drie eenheid is. Perichoresis is die fondament van missio Dei,
wat die inisiatief verteenwoordig wat God se liefde vir die wêreld in die praktyk is. By wyse van
inkarnasionele gee-van-die-self, word missio Dei aan die wêreld openbaar. Tweedens het ons
perichoresis herinterpreteer as 'n interkulturele term en ideologie wat op sy samestellende
elemente gebaseer is, naamlik 'n gemeenskaplike woning, gemeenskaplike ruimte en
gemeenskaplike identiteit. Die interkulturele betekenis van 'n gemeenskaplike woning is
voortdurende gemeenskaplike deurdringing, terwyl die kulturele betekenis van gemeenskaplike
ruimte geïnterpreteer word as die andere, met ander woorde vanuit die oogpunt van die lediging
van hulself in gemeenskaplike kommunikasie, eerder as oorheersing en verplasing. Ons het
verder gemeenskaplike identiteit herinterpreteer by wyse van die 'praktyk waarmee'. Gebaseer
op hierdie kulturele herinterpretasie van perichoresis, het ons 'n praktykgerigte en
betekenisgesentreerde model van interkulturele teologie daargestel. Belangriker nog het die perichoretiese model van interkulturasie ons in staat gestel om 'n
teologiese en kulturele identiteit van die Christendom op te stel temidde van 'n ontmoeting met
andere, wat die 'praktyk waarmee' verteenwoordig. In die besonder het die studie gepoog om die
interkulturele kommunikasiemetode toe te pas op die ontmoeting tussen Xhosa-kerke en
Koreaanse sendelinge in Khayelitsha in terme van voorouerverwante sake. Deur hierdie
interkuturele en vergelykende evaluering van verskuiwende identiteite, het ons voorgestel hoe
Koreaanse sendelinge en Xhosa-kerke wedersyds teologiese kulturele identiteite kan daarstel.
Vir hierdie doel het ons aanvanklik 'n literatuurstudie onderneem van Koreaanse en Suid-
Afrikaanse inheemse teologieë aangaande die aanbidding van voorouers. Daarna het ons 'n
empiriese opname in Khayelitsha onderneem om die missiologiese sienings van Koreaanse
sendelinge vas te stel in die lig van hul tradisionele godsdienstige agtergrond en die Koreaanse
teoloë se verinheemste interpretasie van voorouerlike sake. Ons het ook aandag geskenk aan die
teologiese posisies van sommige Westerse sendelinge in Khayelitsha oor dieselfde
aangeleentheid. Laastens het ons die identiteite nagevors van die Xhosa-kerke in Khayelitsha
op literêre en empiriese vlakke en hoe interkulturele teologie gerekonstrueer kan word om die
missiologiese identiteite van Koreaanse sendelinge en Xhosa-kerke te evalueer ingevolge die
aanbidding van voorouers.
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Barker, G. "Jesus at the borders of belief : a phenomenological test of a pluralist Christology." Thesis, University of Wales Trinity Saint David, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683098.
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Ray, Keith Hollis. "Developing a leadership model for examining the impact of cultural trends on the ministry of the local church." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.
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Kwan, Hee Young. "Christian life narratives of young adults who have non-Christian family members in the Republic of Korea narratives of keeping faith /." Thesis, Pretoria : [S.n.], 2008. http://upetd.up.ac.za/thesis/available/etd-11062008-154932/.
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Scheidler, Monika. "Interkulturelles Lernen in der Gemeinde : Analysen und Orientierungen zur Katechese unter Bedingungen kultureller Differenz /." Ostfildern : Schwabenverlag, 2002. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=009947516&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Davidson, Gary Charles. "Where alone peace and justice embrace a confessional understanding of pluralist society in the thought of J.E. Lesslie Newbigin /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Collins, Dane Andrew. "The Christian theology of religions reconsidered : Alan Race's theology of religions, Hans Frei's theological typology and 20th century ecumenical movements on Christian engagement with other faiths." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/278698.
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The contemporary debate concerning the Christian theology of religions has been profoundly shaped by Alan Race’s three-fold typology of exclusivism, inclusivism and pluralism. Although the insufficiency of this typology’s descriptive and critical capacity has become increasingly acknowledged within the field, widespread agreement about its replacement remains elusive. This thesis argues that a replacement can be found in Hans Frei’s five-fold typology of Christian theology, which differentiates between a range of approaches to theology, from theology as philosophical discourse (Type 1) to theology as quarantined, Christian self-description (Type 5). It is suggested that the more basic question posed by Frei’s typology of how Christian theology is understood in relation to philosophy and other external discourses, provides a better means of accounting for the different positions in the Christian theology of religions within 20th century ecumenical movements. It is shown how Frei’s typology emerges from his emphasis on both the limitations and the significance of external discourses for Christian theology, an emphasis which results from his construal of the mystery of Christ’s universal presence as a function of the particular incarnation in Jesus of Nazareth. Chapter one considers the philosophical foundations upon which Race’s typology is constructed, with particular emphasis on Troeltsch’s historicism, Hick’s epistemology of religious experience and WC Smith’s phenomenological hermeneutic, concluding that they determine the typology’s apologetic approach. It is shown how these commitments lead Race’s typology to differentiate between types of Christian theology primarily in relation to the philosophical viability, as Race understands it, of their Christology. Chapter two focuses first on the theology of Hans Frei and his analysis of the relationship between Christology and historicism, epistemology, and hermeneutics. It is suggested that Frei’s focus on the ordering of the relationship between Christian theology and external discourses, while undermining Race’s approach, affirms the possibility of a theologically valuable relationship between Christian theology and external discourses. Moreover, unlike Race, Frei’s emphasis on the significance of external discourses for Christian theology is derived in light of, and not in spite of, a faith in the incarnation and resurrection of Jesus Christ. Chapter three looks at Frei’s fivefold typology as a better means of accounting for the differences Race posits between exclusivists, inclusivists and pluralists. It is argued that in following Frei’s typological logic and the historical, epistemological and hermeneutical considerations characteristic of a Christian theology between types three and four, an approach to the theology of religions emerges which addresses the question of the universality of divine revelation – the central concern of Race’s typology – while also showing the inadequacy of Race’s typology and its prioritisation of philosophy. This will be shown by applying Frei’s typology to 20th century ecumenical movements and the positions on the theological significance of non-Christian religions that have emerged therein. Though Frei did not directly take up the issue of the Christian theology of religions, chapter three will demonstrate how his typology of Christian theology is of particular importance for this discussion. For his typology highlights the central question driving the theology of religions – how the ‘internal’ discourse of Christian self-description in reference to the gospels’ history-like witness to the life, death and resurrection of Jesus Christ relates to the historically contingent, public world outside the church. The conclusion will point toward a constructive proposal for a theology of evangelism and interfaith dialogue in pluralist societies of the 21st century, drawing on the ecumenical discussion viewed in relation to the theological and typological insights of Hans Frei.
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Long, Jeffery D. "Plurality and relativity : Whitehead, Jainism, and the reconstruction of religious pluralism /." 2000. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:9965115.
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Ketshabile, Kenaleone F. "An African contribution to the Christian debate on religious pluralism." Diss., 1997. http://hdl.handle.net/10500/17068.
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"A critical examination of Joseph Ratzinger's theological approach to religious pluralism." 2013. http://library.cuhk.edu.hk/record=b6115587.
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現今大多數神學家都接受宗教多元化不只是一種事實(de facto)，而且是一種原則(de iure) ，因此教會必須努力促進自身與其他信仰的和諧關係。榮休教宗本篤十六世、即天主教信理部前部長約瑟夫．拉辛格，除致力帶領教會加深理解宣揚福音的使命，也嘗試建立天主教與別的基督信仰群體、其他宗教傳統及俗世社會的良好關係。本文透過考察拉辛格的作品，指出他在基督宗教與其他宗教關係的教導，是源於西方哲學及神學思想的正統規範，這令他對採取相異的哲學或神學框架去思考這問題的神學家，予以存疑和批判。<br>通過批判拉辛格神學思想的歐洲中心主義，本文希望能突顯出源自非歐洲處境的神學論述的重要性，尤其亞洲教會中在對教理的理解和牧養實踐之間的鴻溝，而亞洲神學家又如何在西方思想主導下竭力發聲。本文雖然贊同拉辛格就許多現今社會問題的分析，如世俗化的擴張及歐洲的信仰危機；但本文旨在聚焦於亞洲的宗教多元化的現況，而這現狀促使亞洲的教會，不論在神學建構及牧養實踐上，都需要採取迥然不同的策略。<br>Religious pluralism is now accepted by many theologians as not simply a fact of life (de facto) but in principle (de iure), and therefore efforts must be undertaken by the church to promote harmonious relationship with other faiths. As the former head of the Congregation for the Doctrine of the Faith and as former supreme pontiff of the Catholic Church, Joseph Ratzinger has shaped and guided the church’s understanding of its mission to proclaim the Good News as well as to forge good relationship with non-Catholic Christian communities, other religious traditions and with the secular world at large. By examining the works of Ratzinger, this dissertation reveals that his teaching on Christianity’s relationship with other religions assumes the normative status of Western philosophical and theological thought. This privileging of Western thought makes him critical and suspicious of theologians operating from a different philosophical or theological framework. Through a critique of Ratzinger’s theology I hope to draw attention to the importance of theological discourses originating from non-European contexts. Among other things, this work also serves to highlight the gap between a dogmatic understanding of the faith and the pastoral realities of the Asian church, as well as the difficulties faced by Asian theologians trying to make their voices heard in a church still dominated by Western thinking. While I concur with much of Ratzinger’s analysis of the problems in our society such as the aggressive secularism and crisis of faith in Europe I prefer to draw attention to the realities of religious pluralism in Asia which require the church to adopt a different approach in its theological formulations and pastoral practices.<br>Detailed summary in vernacular field only.<br>Detailed summary in vernacular field only.<br>Mong, Ih-Ren Ambrose.<br>Thesis (Ph.D.) Chinese University of Hong Kong, 2013.<br>Includes bibliographical references.<br>Abstracts also in Chinese.
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"宗敎多元化下的信仰掙扎: 龔漢思及希克的貢獻". 1990. http://library.cuhk.edu.hk/record=b5887589.
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陳家偉.<br>手稿本, 複本據手稿本影印.<br>Thesis (M.Div.)--香港中文大學, 1990.<br>Shou gao ben, fu ben ju shou gao ben ying yin.<br>Includes bibliographical references: leaves 161-171.<br>Chen Jiawei.<br>Thesis (M.Div.)--Xianggang Zhong wen da xue, 1990.<br>Chapter 一 --- 諸論：「宗教多元化所產生的問題」 --- p.1<br>Chapter 二 --- 龔漢思(Hans Kung)的回應 --- p.6<br>Chapter 1 --- 前期思想 --- p.8<br>Chapter I --- 教會以外，還有救思嗎？ --- p.8<br>Chapter II --- 所有宗教都是一樣嗎？ --- p.18<br>Chapter III --- 小結 --- p.25<br>Chapter 2 --- 後期思想 --- p.30<br>Chapter I --- 真宗教的準繩 --- p.34<br>Chapter II --- 神學的再思 --- p.40<br>Chapter III --- 小結 --- p.51<br>Chapter 三 --- 希克(John Hick)的回應 --- p.54<br>Chapter 1 --- 三種對其他宗教的態度 --- p.59<br>Chapter 2 --- 耶穌的神性地位 --- p.75<br>Chapter 3 --- 上帝觀 --- p.85<br>Chapter 4 --- 小結 --- p.93<br>Chapter 四 --- 關心的問題 --- p.96<br>Chapter 1 --- 衡量宗教的準則 --- p.97<br>Chapter 2 --- 耶穌基督身份的掙扎 --- p.104<br>Chapter 3 --- 上帝的本質 --- p.110<br>Chapter 4 --- 宗教是關心人的生活 --- p.114<br>Chapter 五 --- 結論 --- p.118<br>Chapter 六 --- 注釋 --- p.121<br>第一章注釋 --- p.121<br>第二章注釋 --- p.123<br>第三章注釋 --- p.143<br>第四章注釋 --- p.145<br>第五章注釋 --- p.160<br>Chapter 七 --- 書目 --- p.161
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Holtzen, William Curtis. "A critical and constructive defence of the salvific optimism of inclusivism." Diss., 2005. http://hdl.handle.net/10500/1891.
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Questions regarding the fate of the unevangelized have been contemplated for centuries and now, in this post-Christian world, issues of the church's claim that Jesus is the unique Son of God have been added to the debate. Does God truly desire the salvation of all human beings? Is Jesus Christ the full and unequalled revelation of God? This work explores, through means of comparison and contrast, the theological positions of exclusivism, pluralism, and inclusivism. Particular attention is given to each school's history, biblical arguments, theological arguments, and convictions concerning the purpose of missions, as well as an evaluation of each school's position. The author concludes that while exclusivism maintains a high Christology and pluralism a wide-ranging salvation, only inclusivism adequately harmonizes these positions in a cogent manner.<br>Systematic Theology & Theological Ethics<br>M. Th. (Systematic Theology)
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"Son Salutations: Christian Yoga in the United States, 1989-2014." Master's thesis, 2014. http://hdl.handle.net/2286/R.I.27384.
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abstract: This work examines the spectrum of Christian attitudes toward yoga as demonstrative of contemporary religious imagination in recent United States history. With the booming commodification of yoga as exercise, the physical and mental elements of yoga practice are made safely secular by disassociation from their ostensible religious roots. Commonly deployed phrases, "Yoga is not a religion," or even, "Yoga is a science," open a broad invitation. But the very need for this clarification illustrates yoga's place in the United States as a borderline signifier for spirituality. Vocal concern by both Christians and Hindus demonstrates the tension between perceptions of yoga as a secular commodity and yoga as religiously beget. Alternatively embracing and rejecting yoga's religious history, Christian yoga practitioners reframe and rejoin yoga postures and breathing into their lives of faith. Some proponents name their practice Christian Yoga.
Christian Yoga flourishes as part of contemporary religious and spiritual discourse and practice in books, instructional DVDs, websites and studios throughout the United States. Christian Yoga proponents, professional and lay theologians alike, highlight the diversity of American attitudes toward and understanding of yoga and the heterogeneity of Christianity. For religious studies scholars, Christian Yoga advocates and detractors provide an opportune focal point for inquiry into the evolution of spiritual practice, the dynamics of tradition, experience and authority, and the dialectic nature of evolving cultural attitudes in a religiously plural and complex secular environment.<br>Dissertation/Thesis<br>Masters Thesis Religious Studies 2014
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Mathews, Ned Lee 1934. "Toward reestablishing a Christian worldview in a postmodern age." Thesis, 2000. http://hdl.handle.net/10500/18165.
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This work is comprised of an Introduction and two Parts. Part One treats, by way of
historical review and evaluation, the disestablishment of the Christian worldview in a postmodern
age. Part Two proposes the means by whichthe Christian worldview might be reestablished. The
reestablishment includes the use of some of the benefits of postmodernism by Christians as well as
a return to the responsible reading of texts, especially the biblical text.
Part One, The Disestablishment of the Christian Worldview, is composed ofthree chapters.
Chapter 1chronicles the change that has occurred in Western culture because of the ascendency of
postmodernism. It isbest described as a change in authorityfrom the logocentric metanarrative which
has characterized Christianity to the deconstructionist rejection of worldviews by postmodern
literary critics. Chapter 2 reviews the paradigm shifts that have occurred in belief
systemsthat have occurred in the West as a result of this change,and Chapter 3 shows the effects of
all this in the culture's principal institutions.
Part Two, The Reestablishment of the Christian Worldview, is also composed of three chapters.
Chapter 4 shows the impact that postmodernity has had on the efforts now being made on behalf of
reestablishing the Christian worldview as a viable intellectual position in Western culture.
Chapter 5 is occupied with the negative and positive responses of certain Christian
scholars to the challenge of postmodernism, and Chapter 6 closes the study with an extended
treatment of the factors that must be in play for a reestablishment of the Christian worldview to
occur in Western civilization.<br>Philosophy, Practical & Systematic Theology<br>D. Th. (Theology)
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Strecker, Alexander. "A practical theological study of multicultural youth work in Pretoria, South Africa." Diss., 2018. http://hdl.handle.net/10500/23815.
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Multicultural youth ministry is increasingly becoming an important reality concerning ministering to adolescents within a Christian community. A holistic focus was used to analyse the practices concerning ministering to diverse adolescents within a local youth ministry context. The study was exploratory in nature and made use of a qualitative case study approach using semi-structured interviews and focus group interviews via Skype. The data was analysed within a descriptive-interpretive framework using content analysis. Findings mainly related to five themes that emerged during the research, namely: multicultural understanding, purposeful program, relationship centeredness, transforming spirituality, and the youth leader’s realm. The data also reflected underlining contextual ministry realities namely, authenticity, inclusiveness, intentionality and limited diversity. This research provides meaningful insight within the practical theological realm as the current South African literature regarding multicultural youth ministry is limited. Similarly, this study is focused on the theological conversation within a culturally diverse youth ministry context.<br>Philosophy, Practical and Systematic Theology<br>M. Th. (Practical Theology)
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Victor, Samuel. "Paradoxical commitments : Evangelicals, Muslims, and relational authenticity in the American Bible Belt." Thèse, 2017. http://hdl.handle.net/1866/20033.
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Gravend-Tirole, Xavier. "Les brassages du croire : analyse de nouvelles catégories théologiques pour l’anthropologie du croire à partir de cas hindous-chrétiens." Thèse, 2018. http://hdl.handle.net/1866/21723.
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Snyman, Kevin. "Myth, mind, Messiah : exploring the development of the Christian responsibility towards interfaith dialogue from within Ken Wilber's integral hermeneutics." Thesis, 2002. http://hdl.handle.net/10500/1050.
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Interfaith dialogue is no luxury for Christians living in a pluralistic~ effervescent world of intenningling, multi-religious realities. Many Christians take seriously their responsibility towards interfaith dialogue. However, different Christians understand this responsibility in different ways, which often leads to acrimonious accusations of
unchristian dialogical approaches. The question is whether there is any means of ordering and assessing the Christian responsibility towards other religions in a mutually uplifting and increasingly holistic way? Ken Wilber provides an integral, or All-Quadrant, All-Level hermeneutics that may assist us with an answer. All holonswhich means everything in the "Kosmos" - emerge or arise in holarchical fashion. On one level, it is a whole, on the next transcendent level it is a part of the whole. This
process is infinite and is only ever released in One Taste/salvation/Nirvana/the Kingdom of God, or simply unqualifiable Suchness. Wilber provides an integrated methodology for understanding the process by which holons find their release in One Taste. The holon of Christian responsibility towards interfaith dialogue also emerges
through discreet, recognizable stages. Each stage is integrated into the next higher level. The lower levels are more fundamental since they exist as a part of the higher levels. However, the higher levels are more significant, since they have an increased capacity to explore aspects of dialogue previously hidden. The levels we explore are the mythic rational, the rational and the centauric. 'lbese levels emerge through four
interrelated dimensions or Quadrants: the Upper Left or spiritual/faith dimension of the person entering into dialogue, the Upper Right Quadrant or theology of dialogue that emerges, the Lower Left or communal and interpretive realm, and Lower Right which covers the social organizational patterns with which the person in dialogue chooses to associate him or herself. We define responsibility in tenns of these four
Quadrants: The response or theology (UR) of the person is dependent upon her response-ability, or interior faith development (UL), which is informed by the worldview (LL) of her faith community to whom she feels responsible, with the sociological patterns of her community (LR), to some extent, offers clues as to her stage of development.<br>Religious Studies and Arabic<br>D.Th.(Religious Studies)
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Horn, Ruan. "Lewenskontekstuele hermeneutiek-met verwysing na Sewendedag-Adventiste." Thesis, 2015. http://hdl.handle.net/10500/23382.
Full textAbstract:
Summaries in English and Afrikaans<br>In die tesis word die modernistiese en laat/postmodernistiese reduksionistiese benaderings in die Adventiste wêreld nie bloot afgewys nie, nie net omdat dit deel van ons ervaring is nie maar ook omdat die reduksies wat in die moderne en laat/postmoderne tyd ontstaan het in ʼn gemodifieërde sin die boustene is van ʼn hermeneutiese benadering wat poog om holisties en in multiverse sin oorvleuelend te werk met die antieke, moderne en laat/post moderne benaderinge.
In ʼn hermeneutiek wat holisties oorvleuelend en multivers integrerend aan die gang is, vorm die vierledige opset van die handelinge en beweginge van God, die menslike bewustelike self, medemens(e) as die ander mens en die natuurlike kosmiese wêreld ʼn misterie van vierledig aktiewe teenwoordighede wat nie-vermengd saambestaan maar tog ontsettend naby aan mekaar is as die voortgaande ervaringskaart van elke konteks en situasie.
Juis die uitmekaar ruk van die vierledige aktiewe teenwoordighede inonservaringswêrelde vorm die agtergrond vir moderne teologisme met God alleen speler van die spel, psigologisme met die bewustelike menslike self as die kaptein van sy siel en die meester van sy lot, humanisme waarin die mensheid as kollektiewe menswees die enigste roerder van die menslike brousel in die geskiedenis is en naturalisme waarin die natuurlik kosmiese omgewing die naturaliserende ordeningsagent van die kosmiese chaos is.
Wat radikaal deur ʼn holisties oorvleuelende en multiverse integrerende aanpak sny, is dat die vierledige teenwoordighede gedra word asook ingebou is in wat in die Bybels-historiese tydslyn vorendag kom as die vier prominente dade van God se voortgaande skepping, versoening in Jesus Christus, alomvattende vernuwing deur die Gees en voleindende volmaking tot in die aanbreek van die nuwe hemel en die nuwe aarde.
Binne die omraming van ʼn hermeneutiek wat holisties oorvleuelend en multiversintegrerend werk, word algemene moderne en postmoderne benaderinge oor tekse, teorieë, menslike handelinge en die
natuurlike kosmiese gebeurtenisse beskryf. Terwyl die moderniteit – en ook die postmoderniteit –
uitgaan van die hoofsaaklik opponerende verskille tussen sinmakende beskouinge word hier gepoog om
eers die oorvleuelingsareas refleksief te betrek en daarna aandag gee aan die verskille. Die drie
breë benaderinge wat hoofsaaklik beskryf word is die van fundamentalistiese spieëling, liberale interpretasie en die konsinlike onderhandeling van tekse, teorieë, menslike handelinge en natuurlik kosmiese gebeure.Juis teen hierdie agtergrond word diverse SDA omgangspatrone met die Bybel,
ervaringe in die kerklike arena en alledaagse ervaringe in ʼn draaikolk van multivers oorvleuelende en differensiërende refleksiwiteit beskryf.<br>In the thesis Adventist approaches making use of modernist and late/postmodernistic reductionist
philosophies are not rejected out of hand. Not only are the reductions which emerged in the modern
and late/modern era part of our experience but they are in a modified sense the building blocks of
a hermeneutical approach in which an attempt is made to work in an overlapping holistic and
multiverse way with approaches of the ancient world, modernity and late/post modernity.
In a hermeneutics that operate holistically with overlaps and in a multiverse integrative sense,
the quadruple setting of actions and movements of God, the conscious human self, neighbour(s) as
the other human and the natural cosmic world forms a mystery of foursome active presences that do
not exist together in a mixed sense but are very close to each
other as the continuous experiential map of every context and situation.
The dislocation of the foursome active presences in our experiential worlds forms the backdrop of
modern theologism in which God is the sole player in the game, psychologism with the conscious
human self as the captain of his or her soul, humanism in which
humanity as the collectiveness of being human is the only stirrer of the human concoction in
history and naturalism in which the natural cosmic environment is the only naturalistic agency that
arranges the cosmic chaos.
Cutting radically through the holistic overlapping and multiverse integrative approach is that the
foursome presences are carried and built into what come to the fore in the biblical historical
timeline as the four grand acts of God of continuous creation, reconciliation in Jesus Christ, all
embracing renewal through the Holy Spirit and fulfilling fulfilment as in the dawn of the new
heaven and the new earth.
Within the embrace of a hermeneutics which works with overlaps in a holistically and integrating in
a multiverse sense general modernist and late/post modern approaches regarding texts, theories,
human doings and natural cosmic events are described. While modernity – and late/post modernity -
depart from mainly opposing differences between sense making views the attempt is made here firstly
to engage oneself in a reflexive sense with the areas of overlapping and only then to pay attention
the differences. The three broad approaches mainly described are that of fundamentalist mirroring,
liberal interpretation and consensual negotiation of texts, theories, human doings and natural
cosmic events. It is against this background that diverse SDA engagement patterns with the Bible,
experiences in the arena of the church and everyday experiences is described in a vortex of
holistic overlapping and multiverse integrative reflexivity.<br>Philosophy, Practical and Systematic Theology<br>D. Th. (Systematic Theology)
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Fernhout, Harry, Bruce J. (Bruce James) Clemenger, Gayle Postma, and J. Klein Reinder. "Perspective vol. 25 no. 1 (Feb 1991)." 2013. http://hdl.handle.net/10756/251285.
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Fernhout, Harry, Bruce J. Clemenger, Gayle Postma, and J. Klein Reinder. "Perspective vol. 25 no. 1 (Feb 1991)." 1991. http://hdl.handle.net/10756/277615.
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