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Dissertations / Theses on the topic 'Theology of the cross'
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Lee, Sangwon. "A comparative study of Luther's theology of the Cross and Moltmann's theology of the Cross." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Foster, Robert. "Saint Paul's theology of the cross." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Bates, Joseph Ray. "Bearing a Cross." University of Cincinnati / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=ucin1148315233.
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Zub, David John Carl. "Rediscovering a critical theology of religion, religious pluralism and theology of the cross." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2001. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp05/NQ65192.pdf.
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Heinbuch, Jim. "Fundamentalism as critiqued by Luther's theology of the cross." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Doble, Peter. "The paradox of salvation : Luke's theology of the cross /." Cambridge : Cambridge university press, 1996. http://catalogue.bnf.fr/ark:/12148/cb376590268.
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Heger, Mary Anise. "One cross, two painters the theology of the cross from an art-historic perspective /." Theological Research Exchange Network (TREN), 2004. http://www.tren.com.
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Bradbury, Rosalene Clare. "Identifying the Classical Theologia Crucis and in this Light Karl Barth's Modern Theology of the Cross." Thesis, University of Auckland, 2009. http://hdl.handle.net/2292/4261.
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This dissertation is presented in two parts. It first identifies the shape and content of an ancient system of Christian thought predicated on the theology of the cross of Jesus Christ, and proposes the marks typifying its theologians. Over against the ensuing hermeneutic it next finds the project of twentieth century Swiss theologian Karl Barth to exhibit many of the defining characteristics of this system, and Barth himself to be fairly deemed a modern theologian of the cross. He crucially recovers, reshapes and reasserts the classical theologia crucis as a modern theological instrument, one answering enlightened theology’s self-glorifying accommodation to modernity with the living Word of the cross. The crucicentric system itself is found to comprise two major theological dimensions, epistemological and soteriological. Each of these comprises dialectically corresponding aspects connected with false and true creaturely glory. The cruciform Word (or theology) speaking through this system likewise moves in two directions. It declares negatively that any attempt by the creature to circumvent the cross so as to know about God directly, or to condition God's electing decision, is necessarily the attempt to know and act as God alone may know and act - an attempt therefore on the glory of God. It declares positively that in the crucified Christ God formally discloses the knowledge of God, and determines the creature for God. This knowledge and election are appropriated to the creature as, drawn into the cruciform environment, its attempt to glorify itself is negated and Christ's exalted humanity received in exchange. Thence it is lifted to participate in Christ's mind and in his glory, a process guided by the Holy Spirit and completed eschatologically. The database for this research includes selected primary materials in the Apostle Paul, Athanasius, a group of medieval mystical theologians, the reformer Martin Luther - particularly here his Heidelberg Disputation, and Karl Barth. It also pays attention to the recent secondary literature peripherally or more concertedly connecting itself to the theology of the cross, of whatever period. In this literature numerous suggestions for the content of the theology of the cross exist, a major methodological task in the current research being to bring these together systematically. To the extent that the inner structure of the system carrying the cruciform Word has not previously been made explicit, and Barth's crucicentric status not finally determined, in moving towards these achievements this dissertation breaks fresh ground. In the process a new test by which to decide the crucicentric status of any theological project is developed, and a further and crucicentric way of reading Barth proposed.This dissertation identifies the shape, content, and marks of the theology of the cross, an ancient and still extant epistemological and soteriological system of Christian thought. Applying the resulting hermeneutic it then shows this system to be present with renewed vitality and future significance in the modern project of seminal Swiss theologian Karl Barth (1886-1968).
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Faught, Barbara A. "P. T. Forsyth: An early twentieth century theology of the cross." Thesis, University of Ottawa (Canada), 1992. http://hdl.handle.net/10393/7634.
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Seay, Frederick Newsome. "Cross cultural preaching a guide for pastors /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Reed, Rick. "An applied model for communicating theological concepts cross-culturally." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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Barclay, Aileen. "On becoming educators of the cross a faithful Christian response to pupil disaffection /." Thesis, Available from the University of Aberdeen Library and Historic Collections Digital Resources, 2009. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?application=DIGITOOL-3&owner=resourcediscovery&custom_att_2=simple_viewer&pid=26028.
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Laughlin, Peter Rod, and res cand@acu edu au. "Jesus and the Cross: necessity, meaning and atonement." Australian Catholic University. Theology (NSW), 2008. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp195.08052009.
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The proliferation of alternative models of atonement in recent academic literature, many of which stand in complete contrast to the traditional teachings of the Church, raises the question of how to determine faithfulness to the Christian doctrine of redemption. This thesis contends that such determination can be made when the alternative model proposed is able to demonstrate sufficient continuity with the meaning that Jesus of Nazareth constituted for his death. To argue this point requires a five stage investigation. Firstly the recent rejection, both academic and popular, of the so-called ‘myth’ of redemptive suffering, insists that it be demonstrated that God can create meaning out of the contingent – and evil – event of the cross without becoming responsible for, or the transcendent cause of, Jesus’ death. Taking a firm classical theistic stance it is argued that God can in no way will the death of Jesus because, as an evil contingent event, the cross falls outside the intelligibility of the divine providential order. Therefore, God is freely able to create meaning (ex nihilo) out of the event without validating and justifying the violence of the event itself. In addition, the upholding of a Chalcedonian Christology requires that the meaning which Jesus of Nazareth constituted for his death be understood to have divine significance, and thus should be investigated for what it reveals to a theological understanding of the cross. This leads to the second stage of the investigation which is to defend the theological right to engage in matters of history. Arguing for the value of critical realism, the point is made that a faith perspective does not negate the possibility of objective historical knowledge since, contrary to postmodernism, such knowledge does arise out of a spiralling dialogue between the knower and the object known. The third stage then follows, which is to argue how historical investigation into the Jesus of history might be done. Building upon James Dunn’s conception of impact, this study appropriates Bernard Lonergan’s understanding of constitutive meaning in order to highlight how the world of meaning that Jesus constituted for his death might actually function to impact the world of meaning of his followers. It is argued that what takes place is the constitution of a new world of meaning in which authentic existence is redefined. This redefinition challenges the disciples’ existing world of meaning and requires that they make an existential judgement of their own. But if such an impact is to occur then the challenge to the existing world of meaning must also be carried and it is here that historical investigation has its place. Drawing once more on the work of Bernard Lonergan, five carriers of meaning are identified, three of which (incarnate, linguistic and symbolic) are highlighted as the most relevant. The fourth stage of the investigation ensues, which is an engagement with recent historical Jesus research particularly that associated with N.T. Wright, James Dunn, Scot McKnight and Ben Meyer. The purpose here is not to develop a portrait of the historical Jesus for ourselves but to engage with existing research in a theologically fruitful way. Here then, we ask what can be known about Jesus’ intention for the cross by means of the incarnate, linguistic and symbolic carriers of meaning. Completing the examination yields the conclusion that Jesus intended his death to have redemptive significance but such significance must be understood within the framework of Jesus’ mission to inaugurate the kingdom of God. The fifth and final stage is to address how a contemporary understanding of that redemptive judgement should be appropriated for a modern atonement motif. Primarily this is a movement from judgement to understanding, the contention being that a ‘faithful’ motif will be one that takes due consideration of the judgement of faith, which seeks fuller understanding.
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Nordberg, Thomas G. "The centrality of the cross in Reinhold Niebuhr's Christian theology and ethics /." Thesis, McGill University, 1988. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=75871.
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In this dissertation it is contended that central to Reinhold Niebuhr's theology and ethics is his understanding of the crucifixion of Jesus Christ as a revelation of the suffering of God. Keeping in mind the theologia crucis of Martin Luther, Part I examines the significance of the Christian symbol of the cross during Niebuhr's formative years and as he later sought to relate the moral and ethical insights of the Christian faith to the more tragic social and political events of his age.Part II begins with a systematic appraisal of Niebuhr's theology of the cross in reference to his understanding of Christian anthropology, theology proper, the atonement, history and eschatology. The theological similarities of Niebuhr's thought to the theologia crucis of Luther are made explicit. A delineation is then made of Niebuhr's social ethic of the cross. It is an ethic which seeks to underscore the true but limited relevance of the norm of sacrificial love to issues of relative justice. This ethic is then contrasted to the ethica crucis of Luther.
The dissertation concludes with an examination of the current debate regarding Niebuhr's ultimate political position. It is suggested that an understanding of Niebuhr's theology and ethic of the cross is essential to any thorough appreciation of the major shifts which occurred within his political thought.
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Pertwee, Ed. "Green Crescent, Crimson Cross : the transatlantic 'counterjihad' and the new political theology." Thesis, London School of Economics and Political Science (University of London), 2017. http://etheses.lse.ac.uk/3780/.
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This thesis explores the EuroAmerican ‘counterjihad’, a transnational field of antiMuslim political action that has grown significantly since it first became visible in the mid-late 2000s. Its key symptoms have included ‘Defence Leagues’ and ‘Stop Islamisation’ groups in various national contexts, grassroots mobilisations against mosques and minarets, campaigns to ‘ban the burqa’, as well as a very wide network of antiMuslim online spaces. The thesis argues that the counterjihad can be seen as a transnational political movement, and its discursive, aesthetic, organisational and tactical repertoires are all critically explored. It will be shown that the heterogeneous political tendencies that constitute the counterjihad are united by a shared narrative of Western crisis, decline and impending catastrophe; several overlapping conspiratorial narratives that attempt to explain this predicament; and, finally, a spectrum of compensatory political projects that seek to reinvigorate a sense of Western civilizational and white ethnic identity in a post-Cold War context where those identities are increasingly contested. The thesis also argues that the counterjihad is one aspect of a more general phenomenon: the striking reemergence in ‘late’ modernity of a number of ‘countermodern’ or ‘traditionalist’ political theologies. These new political theologies overlap with, but are not identical to, the ones that flourished during the long crisis of ‘classical’ European modernity in the early twentieth century (notably, ‘classical’ Italian Fascism and German National Socialism). Finally, the thesis considers the sociopolitical conditions that have fostered the reemergence of such phenomena today.
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Pulkkanen, Johannes. "The dark night : St. John of the Cross and Eastern Orthodox theology /." Uppsala : Uppsala University, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-100633.
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Akper, Godwin Iornenge. "Contemporary African perspectives on Jesus' cross and human suffering : a critical comparison of African christologies." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49893.
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Thesis (DTh)--Stellenbosch University, 2004ENGLISH ABSTRACT: This research investigates the problem: do contemporary African Christologies reflect the portrayal of the personhood and the significance of the Cross of Christ in the New Testament? It explores the Christo logical views of African theologians in Black Theology, African Theology and African Women's Theology, and the fundamental presuppositions of these forms of Christologies rather than providing a detailed treatment of the individual Christo logical views of these theologians. The research argues that the methodological assumptions of African theologians, specifically, their hermeneutical starting point and convictions, deeply influence their Christological thoughts and constructions. Therefore, this research examines contemporary African hermeneutical methods, particularly searching for their congruence with the original and characteristic Protestant hermeneutical conviction of Sola Scriptura. As a comparative study, this research deliberately compares these contemporary and representative African Christologies with Paul's view of Jesus Christ and the significance of his Cross, thereby inquiring specifically after the role of Christian Soteriology in these African Christo logical approaches and comparing them with Paul. The research argues that, looking at dominant contemporary African Christologies from the perspective of Pauline Protology and Soteriology, they do not always fully reflect the New Testament portrayal of the personhood and the Cross of Christ in the New Testament. For future work on African Christologies, the research concludes and suggests that African Christologies be critically evaluated based on their congruence with the Protestant hermeneutical principle of Sola Scriptura.
AFRIKAANSE OPSOMMING: Hierdie studie stel ondersoek in na die vraag: Hoe reflekteer hedendaagse Afrika- Christologiee die persoonskap en betekenis van die Kruis van Christus soos voorgestel in die Nuwe Testament? Dit bestudeer die Christologiese sienings van Afrika-teoloe in Swart Teologie, Afrika Teologie en Afrika Vroue- Teologie. Die klem val op die grondliggende voorveronderstellings van hierdie Christologiee eerder as op 'n gedetailleerde hantering van die onderskeie Christologiese sieninge van hierdie teoloe. Die navorsing voer aan dat die metodologiese aannames van Afrika-teoloe, spesifiek in hul hermeneutiese vertrekpunt en oortuigings, 'n diepgaande invloed uitoefen op hul Christologiese denke en konstruksies. Derhalwe bestudeer hierdie navorsing hedendaagse hermeneutiese metodes in Afrika, in besonder wat betref hulle ooreenkoms met die oorspronklike en kenmerkende Protestantse hermeneutiese oortuiging van Sola Scriptura. As 'n vergelykende studie word hierdie hedendaagse en verteenwoordigende Afrika- Christologiee gemeet teen Paulus se sieninge van Jesus Christus en die betekenis van die Kruis. Die ondersoek gaan dus veral in op die rol van Christelike soteriologie in hierdie Afrika-Christologiese benaderings, en vergelyk dit dan met Paulus. Die navorsing voer aan dat dominante hedendaagse Afrika-Christologiee, bestudeer vanuit die oogpunt van Christelike soteriologie, nie altyd die Nuwe Testamentiese voorstelling van die persoonskap en die Kruis van Christus voldoende reflekteer nie. Dit blyk veral uit 'n ondersoek van die Briewe van Paulus. Ter afsluiting doen die studie aan die hand dat toekomstige werk oor Afrika- Christologiee krities geevalueer word ooreenkomstig hul ooreenstemming met die Protestantste hermeneutiese beginsel van Sola Scriptura.
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Shields, Timothy Philip. "The word of the cross as the power of God." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Casewell, Deborah Louise. "Wisdom or foolishness? : a critical examination of Eberhard Jüngel’s theology of the cross." Thesis, University of Edinburgh, 2015. http://hdl.handle.net/1842/19533.
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The theology of Eberhard Jüngel endeavours to rethink the being of God and how humanity comes by knowledge of God from the crucifixion of Christ. By focusing on the crucifixion and resurrection of Christ, Jüngel proposes that a theology of the cross should be the basis of human knowledge of God as all can be said about the Trinity and christology must be said from the cross. As Jüngel holds that the humanity of Christ is the example and basis for humanity, the cross is also the source of information for Jüngel’s theological anthropology. This thesis seeks to determine whether Jüngel’s focus on the cross as the source of all theological knowledge results in a limited view of God, of Christ, and of humanity. In order to do this, the thesis looks at the history and context of Jüngel himself and why he is interested in basing a theology on the cross. The thesis also looks at the history of critical engagement with Jüngel, and the conclusions that those works have come to. The history of the theology of the cross is explored, from its provenance in Luther through to its rise during and after the Second World War. After detailing the history of the cross Jüngel’s own particular formulation is explicated, alongside Moltmann and Sölle who were the main exponents of a theology of the cross in Germany. Having done so, the effects of Jüngel’s theology of the cross on christology, the doctrine of God, and on anthropology are detailed, and it is argued that Jüngel’s theology of the cross restricts the activity of the person of Christ and that this restriction contradicts his emphasis on the perichoretic union of the Trinity, as well as restricting human action to a creative passivity. However, the thesis also explores the positive sides of Jüngel’s theology of the cross. Jüngel’s theology of the cross is the most theologically and philosophically rigorous of his time, and a theology of the cross is still needed as a normative control in theological thought. Furthermore, the thesis examines how Jüngel’s account of love can be used to advance his theology and repair some of the damage that the limits of his theology of the cross cause.
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Tomlin, Graham Stuart. "Foolishness and wisdom : the Theology of the Cross in Paul, Luther and Pascal." Thesis, University of Exeter, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.337750.
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Persaud, Winston D. "The theology of the cross and Marx's anthropology : a view from the Caribbean /." New York ; Paris : P. Lang, 1991. http://catalogue.bnf.fr/ark:/12148/cb372111294.
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Texte remanié de: Ph. D.--Philosophy--University of St Andrews, 1980. Titre de soutenance : The theology of the cross and Marx's concept of man, with reference to the Caribbean.Bibliogr. p. 267-295.
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Bennett, Robert H. "Christian vocation & the theology of the cross an exegetical study of selected texts in the New Testament epistles /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p079-0081.
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Alford, Leslie Mason. "Toward a dialectical understanding of power : Dietrich Bonhoeffer and the theology of the cross." Thesis, University of Edinburgh, 1994. http://hdl.handle.net/1842/26768.
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This thesis seeks to demonstrate that a dialectical motif of power runs paradigmatically throughout Dietrich Bonhoeffer's theology, finding its ultimate expression in his theology of the cross. Power and weakness serve as a matrix through which Bonhoeffer approached life. Thus, what began as an implicit theological category for him gradually became an intentionally explicit motif, the terms of which gained their meaning increasingly according to Luther's theologia crucis. By examining how power and weakness manifest themselves dialectically in his understanding of God, humanity, and sin, one can see how Bonhoeffer offers a fresh understanding of divine and human power, and how these concepts gain renewed meaning methodologically and materially according to Luther's theologia crucis. Because of this sustained analysis of the meaning of power in Bonhoeffer's theology, we then examine his notion of the "arcane discipline" as a viable model for power in contemporary theology. Having ascertained the meaning associated with Bonhoeffer's dialectical concept of human and divine power, the ethical ramifications of his theological concept are discussed. In so doing, Bonhoeffer's novel definition and model of power yield a new theological and ethical language from within its overall structure.
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Athanasiadis, Harris. "George Grant and the theology of the cross, the Christian foundations of his thought." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0015/NQ44351.pdf.
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Athanasiadis, Harris. "George Grant and the theology of the cross : the Christian foundations of his thought." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=34910.
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Until his untimely death in 1988, George Grant was considered the foremost political philosopher Canada had produced. He was a critic of technological globalization who perceived early on its destructive potentialities on all facets of life, public and private. His writing focused on how the development of technological globalization endangered national sovereignty, undermined indigenous cultures and traditions, and threatened individual and communal rights. What is less known about Grant is the importance of faith in his life and how it informed his thought. Indeed, even though Grant did not write about his faith to any great extent, he claimed that it was the inspirational centre of everything he thought and wrote. This thesis will attempt to uncover the substance of Grant's faith and how it informs his thought. Grant was a Christian and a Protestant whose faith is best expressed in the words of Martin Luther: "A theologian of glory calls evil good and good evil. A theologian of the cross calls the thing what it actually is." (Luther's Works, vol. 31, p. 40) This quote is not incidental. Grant found in Luther's words and the theological orientation Luther named a "Theology of the Cross," the basis of his critical and constructive critique of the contemporary realities that concerned him. But even though Luther gave the words for this theological orientation, its significance in shaping Grant's thought was developed through his struggle with other theologians and philosophers, the most influential of whom was Simone Weil. This thesis will be an attempt to define this theological orientation as expressed by Luther, how Grant came upon it through formative influences and experiences along with formal studies in theology and philosophy, how Simone Weil gave intellectual and existential voice to this orientation in him, and how it informed Grant's perspective on all the thinkers he struggled with and all the issues that preoccupied his thought. Finally, this thesis
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PEREIRA, SUELI DA CRUZ. "THE THEOLOGY OF THE CROSS IN JON SOBRINO: THE MYSTAGOGICAL PATH OF THE KÉNOSIS." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2011. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=17844@1.
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FUNDAÇÃO DE APOIO À PESQUISA DO ESTADO DO RIO DE JANEIROA reflexão cristológica nos últimos anos tem procurado responder às questões sobre Jesus Cristo trazidas ao longo dos séculos pela Igreja através do Novo Testamento e dos dogmas cristológicos. Uma dessas questões é o significado da cruz de Jesus. Na América Latina foram desenvolvidas várias reflexões a partir do seu próprio poço partindo do Jesus histórico. Dentre elas destaca-se a do teólogo Jon Sobrino. Sua reflexão é uma proposta de condução ao sentido original da cruz a partir de nossa realidade ainda marcada por tanto sofrimento humano e onde os crucificados são uma grande maioria. Nossa dissertação busca apresentar possíveis consequências para todas as pessoas, principalmente para os seguidores de Jesus Cristo, para se vivenciar uma prática mais humana e humanizadora quando o ponto de partida é a compreensão da cruz proposta por Sobrino.
The Christological reflection the last years has sought to answer the questions about Jesus Christ that has been brought up through the centuries by the Church through the New Testament and Christological dogmas. One such issue is what is the meaning of the Jesus cross. In Latin America there were developed several reflections from their own well based on the historical Jesus. Among them the theologian Jon Sobrino stands out. His reflection is a proposal of direction towards the original meaning of the cross from our reality still marked by so much human suffering and crucified are a large majority. Our dissertation aims to discuss possible consequences for all people, especially for followers of Jesus Christ, to experience a more human and humanizing practice when the starting point is the understanding of the Cross proposed by Sobrino.
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McDivitt, Heather P. "More than atonement : the event of the cross in the theology of Karl Barth." Thesis, University of Edinburgh, 2006. http://hdl.handle.net/1842/30470.
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This thesis investigates the way in which the event of the cross, discussed throughout Karl Barth’s Church Dogmatics, performs a significant role in several doctrines including the doctrines of revelation, God, Election and reconciliation, and is an essential aspect of Barth’s writings concerning Christology, pneumatology, and ethics. This thesis will focus particular attention to the short section of the Church Dogmatics IV, the Doctrine of Reconciliation, paragraph 59, “The Obedience of the Son of God,” section 2 titled “The Judge judged in our place.” Throughout the thesis Barth’s interpretation and use of the event of the cross will be compared to the thoughts of other theologians including Martin Luther and Jürgen Moltmann, among others. Critics who challenge Barth’s doctrine of reconciliation and the traditional theory of atonement will be analysed and responses will be formulated to these criticisms from the Church Dogmatics.
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Ernst, Timothy John. "A critical examination of contemporary Canadian evangelicalism in light of Luther's theology of the cross." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ43862.pdf.
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Burns, Barbara Helen. "Teaching cross-cultural missions based on biblical theology implications of Ephesians for the Brazilian church /." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.
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Hu, Yi-Nan. "Incarnational pastoral ministry." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Pierce, Monica Schaap. "Holy spaces and empty places a feminist pneumatology of the cross and resurrection /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p035-0108.
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Nemazee, Rowshan. ""Ave Crux, spes unica" : the theology of the cross in the life and works of Edith Stein." Thesis, McGill University, 2000. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=33308.
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The intent of this thesis, as the title suggests, is to explore the autobiographical and religious writings of Edith Stein---philosopher and protegee of the phenomenologist, Edmund Husserl, Carmelite nun and religious thinker---in order to establish the validity of attributing a theology of the cross to her life and works. This theological method---or way of "doing" theology---unites the cognitive and practical dimensions of Christian life. The investigation is, therefore, directed at underscoring the relational dynamics, core dispositions and philosophical/religious directives that highlight the unity of praxis and intellection in Stein's personhood and thought-world. The search for correlations is restricted (wherever possible) to her own words and a chronological/cumulative format is maintained throughout to trace the links between her Hebraic roots, philosophical world view, theory of empathy, familiarity with Luther's theology of the cross, and her own reflections on the cross. What comes through is a Judeo-Christian theological outlook that grew out of the empathetic phenomenon and gained momentum in the paradox of the cross.
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Jansson, Emma. "Konturen av ett kors : Luthersk feministisk försoningsteologi och korsteologi i ljuset av radikalfeministisk kritik." Thesis, Uppsala universitet, Teologiska institutionen, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-385587.
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Traditional theories of atonement have been criticized from a feminist theological perspective for making the suffering and death of Jesus salvific, but there are also feminist theologians that propose a retrieval of the theology of the cross and atonement. The purpose in this thesis is to critically analyze three Lutheran feminists theologians interpretations of the theology of the cross and theology of atonement. This analysis will then be used in a discussion on how a constructive contribution to a Lutheran feminist theology of atonement can be formulated. My research question is “How can a modern Lutheran feminist position concerning atonement and the theology of the cross be formulated so that it is credible in the light of radical feminist criticism?” First, I present Rita Nakashima Brock and Rebecca Ann Parkers radical feminist criticism and present six models that criticizes theories of atonement. Second, I analyze three Lutheran and feminist theologians. The Lutheran feminist theologians that I analyze in this thesis is Deanna Thompson, Arnfríður Guðmundsdóttir and Caryn D. Riswold. The method I use to analyze the Lutheran feminist theologians is the theologian Sofia Camnerins atonement model, which focus on the aspects of "from-transition-to". Brock and Park criticize theories of atonement and Jesus death on the cross as salvific because it makes meaning out of suffering and which in their view has negative interpretation and negative consequences on women’s lives. Brock and Parker also problematize the theology of atonement to be hurtful for victims of abuse and violence. Thompson propose a feminist theology of the cross and interprets atonement as God befriending humanity. Guðmundsdóttir also propose a feminist theology of the cross and focus on that God is the one suffering on the cross. Riswold propose that atonement should be viewed through a sacramental and ecclesiological understanding. The conclusion that I present in this thesis is that all three Lutheran feminist theologians have a strong focus on the relational aspect of atonement. A modern Lutheran feminist position that is credible in the light of radical feminist criticism takes this relational aspect of atonement seriously.
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Carey, Holly. "Jesus' cry from the cross : towards a first-century understanding of the intertextual relationship between Psalm 22 and the narrative of Mark's Gospel." Thesis, University of Edinburgh, 2007. http://hdl.handle.net/1842/2018.
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The meaning of the Markan Jesus' citation of Psalm 22:2 has long been a matter of debate amongst scholars in the field. More specifically, this debate centers on whether the citation is atomistic or contextual. In an effort both to join and move forward the dialogue on this subject, the primary question of this thesis is: How would Jesus' cry from the cross of Psalm 22:2 in Mark 15:34 have been understood by Mark's first-century readers given its context in the entire narrative of the gospel? The contribution of this thesis is in its multi-level approach to the above question by the examination of a variety of evidence that, in the end, indicates that Mark's earliest readers would have read and understood this psalmic citation as contextual. It is argued that, contra the opinion of the majority of Markan scholarship, a contextual reading of Psalm 22:2 in Mark 15:34 does not serve to negate or dilute the presentation of Jesus as one in distress and agony, but rather enhances this aspect of his death by underscoring his identity as a Righteous Sufferer who experiences suffering but has the promise of vindication. Among the evidence that supports a contextual reading of the citation in the Markan narrative is, (a) the importance of Jesus' impending resurrection/vindication and its foreshadowing in the Markan narrative; (b) the relatively consistent contextual use of the scriptures in the narrative prior to Mark 15:34; (c) the patterns of the textual and liturgical use of the psalms and the presence of the motif of the Righteous Sufferer in Mark's socio-cultural milieu; (d) the Markan presentation of Jesus as the Righteous Sufferer throughout the narrative; and (e) an exegesis of Mark 15:34 and the surrounding Markan passion-resurrection narrative with regard to the function of Ps 22 and the story of Jesus' death and resurrection. A test case of the argument presented in the previous chapters of the thesis is undertaken at the close of the study, when both Matthew and Luke's treatment of Ps 22 and other Righteous Sufferer language is considered, regarding their readings of Ps 22 in Mark as the earliest tangible evidence of the interpretation of the use of Ps 22 in his gospel.
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Lush, Ron. "Committed to serve, prepared to lead a leadership development curriculum for international and cross-cultural Christian ministry leadership /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Staines, Robert George. "The soteriological significance of the cross of Jesus metaphor, meaning and salvation /." Thesis, Thesis restricted. Connect to e-thesis to view abstract, 2008. http://theses.gla.ac.uk/567/.
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Thesis (Ph.D.) - University of Glasgow, 2008 .Ph.D. thesis submitted to the Faculty of Arts, Department of Theology and Religious Studies, University of Glasgow, 2008. Includes bibliographical references. Print version also available.
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Meylahn, Johann-Albrecht. "Towards a narrative theological orientation in a global village from a postmodern urban South African perspective." Thesis, Pretoria : [s.n.], 2003. http://upetd.up.ac.za/thesis/available/etd-06232004-084622.
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McLellan, Donald Angus. "Leon Morris, the Bible, and the Cross : the use and interpretation of Scripture in an evangelical theology of atonement /." St. Lucia, Qld, 2003. http://www.library.uq.edu.au/pdfserve.php?image=thesisabs/absthe17475.pdf.
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Muller, van Velden Nina Elisabeth. "Crucifixion of masculinity : a gender critical (re)reading of the narrative of the cross as portrayed in the Gospel of Luke." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86292.
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Thesis (MTh)--Stellenbosch University, 2014.ENGLISH ABSTRACT: The South African society is violently sick to the core regarding gender and sexuality. Shockingly high statistics of gender-based violence and the everyday occurrences of gender injustices and gender discrimination are not unfamiliar to South Africans. All men and women, representing all sexual identities, are affected to a greater or lesser degree. The Christian church, as an influential social institution in the South African context, is often silent on these acts of violence, injustices and discrimination. Some argue that the church is not merely silent, but actively contributes to these injustices and violence by means of its teachings and practices. The church’s inadequate response to such a crisis in society is, however, not surprising in light of especially two factors: firstly, the patriarchal and heteronormative roots of the Christian church that still, up to this day, have an enormous influence on the Christian tradition globally; and secondly, the manner in which the Bible is often misused to direct discourses and opinions regarding gender and sexuality. Ahistorical and selective readings of biblical texts serve as validation of contemporary (and very popular) stereotypical and discriminatory views on gender and sexuality, with little or no recognition of the socio-cultural contexts in which texts originated. Central faith narratives, such as the crucifixion narratives and its portrayals of Jesus of Nazareth as a male, has a great influence on the manner in which gender and sexuality is understood within the Christian church. The Lukan crucifixion narrative portrays Jesus of Nazareth as a hypermasculine character who is able to uphold and even increase his socially-constructed male honour and power throughout the most shaming event of antiquity, namely the Roman crucifixion. Often this type of portrayal of Jesus of Nazareth is preferred in the Christian church, at the cost of the less hypermasculine portrayals that can also rightly be found in the Gospel narratives, and misused to validate essentialist notions of gender and sexuality. This study suggests that a queer reading or a reimagining of specifically the Lukan crucifixion narrative is needed in order to put forward alternative interpretations of the maleness of Jesus of Nazareth, and consequently the manner in which gender and sexuality is popularly understood from a Christian perspective. This is possible if the socio-cultural context of the world behind the narrative, namely the 1st century Mediterranean world and Greco-Roman society, is taken seriously. In this manner the crucifixion narrative might become a narrative that blurs the lines of simplistic gender categories, rather than enforcing it as is often still the case. By offering fresh perspectives on such an influential narrative, the church might be able to engage critically with itself as well as society regarding the disturbingly large amount of injustices, discrimination and violence based on gender and sexuality.
AFRIKAANSE OPSOMMING: Die Suid-Afrikaanse samelewing kan tereg as gewelddadiglik siek beskryf word wanneer daar na gender en seksualiteit verwys word. Suid-Afrikaners is nie onbekend met hemelhoë statistieke van gender-gebaseerde geweld, tesame met die alledaagse voorvalle van gender ongeregtigheid en gender diskriminasie nie. Alle mans en vrouens, verteenwoordigend van alle seksuele identiteite, word tot ’n mindere of meerdere mate hierdeur geraak. Die Christelike kerk, wat steeds gereken word as ’n invloedryke sosiale instelling in die Suid-Afrikaanse konteks, se stem is dikwels stil rakende hierdie dade van geweld, ongeregtigheid en diskriminasie. Sommige is van mening dat die kerk nie bloot net stil is hieroor nie, maar dat dit aktief bydra tot hierdie ongeregtighede en geweld deur middel van leringe en praktyke. Die kerk se onvoldoende respons op hierdie krisis in die samelewing is egter nie verrassend nie. Veral twee faktore dra hiertoe by: eerstens, die patriargale en heteronormatiewe fondasies van die Christelike kerk wat tot vandag toe nog ’n enorme invloed uitoefen op die Christelike tradisie wêreldwyd; en tweedens, die manier waarop die Bybel dikwels misbruik word om diskoerse en opinies rakende gender en seksualiteit op baie spesifieke maniere te rig. Die ahistoriese en selektiewe lees van bybelse tekste dien as gepaste bewyse vir hedendaagse (en baie gewilde) stereotipiese en diskriminerende beskouings van gender en seksualiteit, met min of geen erkenning van die sosio-kulturele kontekste waarin dit ontstaan het nie. Sentrale geloofsverhale, soos die kruisigingsverhale en hul voorstellings van Jesus van Nasaret as ’n man, oefen ‘n groot invloed uit op die manier waarop gender en seksualiteit verstaan word binne die Christelike kerk. Die kruisigingsverhaal van die evangelie van Lukas stel Jesus van Nasaret voor as ’n hipermanlike karakter wat sy sosiaal-gekonstrueerde manlike eer en mag kan behou en selfs vermeerder, te midde van een van die meeste beskamende gebeure van die antieke tyd, naamlik die Romeinse kruisiging. Hierdie tipe voorstelling van Jesus van Nasaret geniet dikwels voorkeur in die Christelike kerk, ten koste van minder hipermanlike voorstellings wat met ewe veel reg in die verhale van die Evangelies te vinde is. Hierdie studie stel voor dat ‘n “queer” lees of ’n hervoorstelling van die kruisigingsverhaal van spesifiek die evangelie van Lukas nodig is, ten einde alternatiewe interpretasies van die manlikheid van Jesus van Nasaret daar te stel. Dit is moontlik indien erns gemaak word met die sosio-kulturele konteks agter die verhaal, naamlik die 1ste eeuse Mediterreense wêreld en die Grieks-Romeinse samelewing. Gevolglik sou die gewilde, dog stereotipiese interpretasies van gender en seksualiteit vanuit ’n Christelike perspektief uitgedaag kan word. Op hierdie manier kan die kruisigingsverhaal ’n verhaal word wat simplistiese gender-kategorisering ondermyn, eerder as om dit te bevestig. Deur vars interpretasies van hierdie invloedryke verhaal voor te stel, mag die kerk dalk krities kan omgaan met die kerk self sowel as met die samelewing, rakende die ontstellende hoë voorkoms van ongeregtighede, diskriminisaie en geweld gebaseer op gender en seksualiteit.
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Primavesi, Anne V. "The cross and the rose : the interaction of Lutheran paradox and Hegelian dialectic exemplified in the theology of Jurgen Moltmann." Thesis, Heythrop College (University of London), 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.319263.
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Weickert, David C. "The Virtue of Detachment in the Christian Tradition: A Study of St. John of the Cross and Thomas Merton." University of Dayton / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1354829662.
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Kennon, Jeffrey Templeton. "The practical implications of a theology of the cross : developing a spiritual basis for college students in a college ministry setting." Theological Research Exchange Network (TREN) Access this title online, 2006. http://dx.doi.org/10.2986/tren.049-0471.
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Zahl, Simeon McLean. "The Holy Spirit between Wittenberg and Azusa Street : pneumatology and theology of the cross in the preaching of Christoph Friedrich Blumhardt." Thesis, University of Cambridge, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.611751.
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Zinnecker-Rönchen, Astrid. "Geschenkte Menschlichkeit : über die Bedeutung des Kreuzes Jesu Christi für das Verständnis christlicher Identität in feministischer Theologie, bei D. Korsch und bei H.J. Iwand /." Berlin : Lit, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016234121&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA.
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Ernest, Matthew. "The imposition of hands and the sign of the cross in the Roman canon, 1962-1970 towards a theology of symbolic gesture /." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p029-0728.
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Johnson, Mark. "Seditious theology : imaginative re-identification, punk and the ministry of Jesus." Thesis, University of St Andrews, 2011. http://hdl.handle.net/10023/2038.
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The following thesis investigates the British punk movement of the mid-late seventies and suggests that, by performing acts of imaginative re-identification, we may gain greater insights into both the phenomenon of punk and aspects of Jesus’ life, ministry, and teaching despite their axiomatic and sometimes problematic differences. To do this we explore the power of the sartorial creations that the movement adopted and the way in which they conveyed an oppositional protest message and stance. We explore punk graphics and the way in which they could offer a targeted critique of the nation. We look at punk performances and how they confrontationally engaged with their audiences and what they wanted to elicit in return. We reflect on women in punk, punk in Northern Ireland and the relationship between punk and the black community and the degree to which punk exhibited a counter-cultural attitude to relationships. Concluding our look at punk we investigate how society, the authorities and commerce reacted to the movement, before investigating punk as a trans-historical essence. Having explored punk and established imaginative connections we then revisit aspects of Jesus’ life and consider him as a subversive who negated some of the national symbols of Israel, collided with Jewish national authority and reversed many of the nation’s perspectives. We look at the more confrontational nature of Jesus, his use of symbolic physical statements and his interaction with women, teaching on enemies and the way he related to the outcast. We then conclude by showing the degree to which the present-day church has been absorbed into the surrounding culture and explore two instances in post-war theology where there has been a recovery of the more seditious pattern within Jesus’ life before seeing whether there is anything that the church may learn from imaginatively identifying with punk.
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Selvam, Raja. "Is Jesus’ Death on the Cross a Satisfaction for the Sins of Humanity or a Demonstration of God’s Love? A Theological Understanding of Atonement in Relation to the Sacrament of Reconciliation?" Digital Commons at Loyola Marymount University and Loyola Law School, 2017. https://digitalcommons.lmu.edu/etd/318.
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The concept of “atonement” in the doctrine of salvation is one of the most fascinating and challenging areas of theology. There are so many theories in the historical development of the doctrine of salvation. Those theories are varied with some mutually compatible and others not. They offered many different interpretations on the death of Christ. Besides all these, there raises a question, what is the real purpose of the death of Christ? Undoubtedly, there is a hidden rich theological meaning behind the suffering and death of Jesus. Why did Jesus have to die on the Cross? This is a perennial question for many, specifically for young Catholic people today. What is the significant meaning of his suffering and death? Was Christ’s suffering and crucifixion really God’s plan? How is Christ’s death on the Cross related to the Christian understanding of salvation today? To answer these questions in the context of modern believers, especially young Catholic people, who are preparing to receive the Sacrament of Reconciliation, this paper comparatively examines the question: Is Jesus’ death on the Cross a satisfaction for the sins of humanity or a demonstration of God’s love? Since this paper has focused on the life and thought of young Catholic people, at various points I do attempt to engage the theological understandings of the doctrine of salvation. In other words, though the focus is on dogmatic theology it also has a contextual focus. While providing a more meaningful interpretation of the death of Jesus for young people, I would like to make a claim that as a “God-Man,” Christ paid the ultimate sacrifice in order to redeem humanity; but at the same time, his death on the Cross was a more powerful affirmation of the love of God for humanity. That is, the atonement of Christ is both the satisfaction of our sins and the demonstration of God’s love.
Atonement is a vast subject, implicating the whole field of theology. There are biblical metaphors of atonement and there are theological theories of atonement. This research paper deals with the latter. It is of doing historical theology in a systematic perspective. There are historical theologians who each had something valuable to say in their time. Among those theologians, I would like to examine two theories of atonement, such as Anselm’s satisfactory theory and Peter Abelard’s moral influence theory. I will also discuss a feminine perspective of atonement using the imagery of San Juana de la Cruz and Julian of Norwich. Finally, I address the Sacrament of Reconciliation, where the sinner enjoys the forgiveness of sins and the gift of divine love. Ultimately, I argue that dying to sin and rising to new life in the Sacrament of Reconciliation has its foundation in the atonement of Christ’s suffering and death. This atonement is best understood for young people as “atonement of love,” an Anselmian and Abelardian that is expressed through feminine imagery of God as a mother always caring, loving, embracing, sacrificing and willingly suffering for her children.
This research paper is divided into four chapters. The first chapter defines the term “atonement” and discusses the “satisfaction theory” of Anselm. It discusses how to understand the manner in which the forgiveness of human sins is related to the death of Christ on the Cross. The second chapter studies the Cross as a demonstration of God’s love. In the view of Peter Abelard’s “moral influence theory,” this section explains why and how Christ’s death is to be understood as a demonstration of the love of God. The third chapter analyses the “maternal imagery” of Juana de la Cruz and Julian of Norwich’s reflection on the Passion of Christ through a feminist perspective. While critically evaluating these theories, the fourth chapter addresses how the Sacrament of Reconciliation itself can be renewed through the atonement theology, which holds together Anselm, Abelard and feminist theology.
To my understanding, Calvary is full of mystery and contradiction, and our minds cannot fully cope with Christ on a Cross, yet there is a central message, and it is the message that Christ has reconciled the sinful humanity with God. Through his forgiving and suffering love, specifically by his divine will of reconciliation, this divine embrace has become proximate to every human life. In this divine reconciliation, can we compartmentalize his suffering and death in a constraint particular view? It may not, and should not. It has diversity of characters in its nature itself. In such a situation, can we conclude – Christ’s suffering and death is only for forgiveness of sins? Or can we say that is it only a demonstration of God’s love?
I would rather say that in the Cross both the love of God and forgiveness to humanity go hand in hand. They are inseparable in the suffering and death of Christ. We should take careful notice of the motive and the means of God’s redemption. It is God’s own steadfast love that moves his action to redeem the world and humanity in Christ. It is out of his abundant love for his creation and his creatures. To sum it up, in view of what Jesus did for us on the Cross, love is not an option that we may or may not accept, but a definite debt that we must pay. Hence, I would say that as a “God-Man,” Christ paid the required satisfaction in order to redeem humanity, but at the same time, his death on the Cross was also a more powerful affirmation of the love of God for humanity. Therefore, Jesus’ death on the Cross is the pattern and an example to be followed. Christ’s atonement served many other good purposes – including showing solidarity with humanity in the sufferings which he causes us to endure for good reasons, giving us an example of how to live, revealing to us important truths.
Finally, the theological understanding of Jesus’ suffering and death is a concrete foundation of Christian moral living. In light of this, Anselm’s satisfaction theory and Abelard’s moral influence theory both offer a critical resolution to the young people in this modern situation. That is, “love and forgiveness” is the foundation of Christian moral living. This interpretation of “forgiveness” and “love” may help them to find the real meaning in following Christ, who suffered and died on the Cross. The constructive thinking of Christ’s suffering as related to the Sacrament of Reconciliation, I believe, may help the young people to form the structure of their new lives in Christ. The brutal suffering and death of Jesus on the Cross, undoubtedly, touches every aspect of the lives of believers. Those who believe, specifically the young people are thereby animated to be a witnessing community in loving engagement with the modern world, through the power of Christ. It is in this sense, I suggest, that Christ’s suffering love and forgiving love might be proclaimed and witnessed in this world. The God who revealed his love in Jesus Christ is the God who shows a particular concern for those in need, and that his children are called to translate love into action on behalf of the needy. I believe true love can only be with actions and in truth.
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Shim, Young Hee Kim. "The influence of Wangtta on God-images of Koren children : a pastoral assessment." Thesis, Stellenbosch : Stellenbosch University, 2003. http://hdl.handle.net/10019.1/53771.
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Thesis (DTh)--Stellenbosch University, 2003ENGLISH ABSTRACT: The need for this research arose from the phenomenon of Wangtta which has recently become a widespread form of anti-social behavior. It causes tremendous stress to Korean children, especially affecting primary school children who are emotionally very vulnerable and who still are in the process of forming their self-image and worldview. The dissertation is an attempt to investigate the social and cultural phenomenon of Wangtta in order to provide some help to parents, teachers and pastoral care takers concerned with meeting the needs of children who are victims of Wangtta. Wangtta is an extreme form of violent peer pressure which includes physical and verbal assaults. It takes the form of peer group tyranny. Individuals vent their anger, frustration, and feeling of defeatedness on victims among their own peers. Their aim is total excommunication of an individual from the group. In this way they achieve a distorted sense of superiority. Wangtta seems to be the outcome of confused identity and devastated spirituality resulting from the impact of clash between conflicting cultures, worldviews and spirituality. The phenomenon of Wangtta should there be assessed against the background of Shananism, Confusionism and Buddhism. Thus the reason for cultural and systemic approach. Empirical research, using questionnaires, showed the self-image of Korean children to be extremely weak and fragile due to existing cultural processes of change and transformation. The basic hypothesis is that in terms of a theological anthropology, self-images and God-images are interrelated to each other and to such a degree that they greatly affect the person's ability to cope with severe crises in life. In order to help children to establish a healthy self-image, pastoral care should focus on the refraiming of God-images. The establishment of appropriate God-images will not only promote more constructive and purposeful coping mechanisms by children, but will also change their attitude to life. The God-images of children have to be represented, redirected and reframed according to a worldview determined by Christian spirituality. The outcome of this dissertation is that pastoral care to the phenomenon of Wangtta implies a God-image determined by a theopaschitic stance in pastoral theology: l.e. the notion of a suffering God. The dissertation opts for the notion: God as a Soul Friend and a Partner for life. Pastoral care to the phenomenon of Wangtta therefore implies a God-image which can foster hope and grant forgiveness. The dissertation stresses the importance of the cross-cultural and spiritual dimension of pastoral care within the postrnodem culture of the Korean society.
AFRIKAANSE OPSOMMING: In die lig van radikale sosio-ekonomiese en kulturele verskuiwings gedurende die laaste gedeelte van die twintigste eeu, was die Koreaanse samelewing onderworpe aan ingrypende transformasieprosesse. Die impak hiervan het aanleiding gegee tot 'n unieke anti-sosiale gedragspatroon onder veral kinders, genoemd: Wangtta. Vanwee uitermate stres en 'n gevoel van onbehae onder Koreaanse kinders, fokus die navorsing op laerskoolkinders wat op emosionele vlak uiters weerloos en ontwrig is. Die navorsing fokus op die slagoffers van Wangtta ten einde pastorale hulpverleners en ouers in staat te stel om sulke kinders te versorg en te beraad. Wangtta word beskryf as 'n ekstreme vorm van sosiale geweld en groepsdruk. Vanwee verhoogde fisieke en verbale geweld verkeer die slagoffers van Wangtta onder buitengewone emosionele druk. Wangtta word beskryf as 'n unieke Koreaanse gestalte van groepsdruk en sosiale geweld as gevolg van die wisselwerkende verband tussen postrnodernisme en die religieuse tradisies soos Confusionisme, Shamanisme en Boedisme binne die Koreaanse kultuursituasie. Die verskuiwing van 'n mono-, hierargiese kultuur na 'n gesekulariseerde postmodeme en globale kultuur het 'n geweldige impak op gesinstrukture gehad. Binne 'n kultuur waar skaamte 'n groot rol speel,. is Wangtta beskryf as 'n psigo-sosiale reaksiefenomeen wat impakteer op die selfbeeld van kinders en hul spiritualiteit. Met behulp van 'n empiriese ondersoek is die uiters brose selfbeeld van Koreaanse kinders beskryf. Die basiese hipotese van die navorsing is dat binne die raamwerk van 'n teologiese antropologie, daar 'n direkte wisselwerkende verband tussen selfbeeld en Godsbeeld bestaan. 'n Dergelike lnteraksie bepaal deurslaggewend kinders se geloof [spirituele identiteit] en hul hantering van lewenskrisisse. Die basiese argument van die proefskrif is dat 'n toepaslike Godskonsep en 'n rekonstruksie van Godsvoorstellinge in die pastorale beradingsproses, kinders kan help om meer konstruktief en doelgerig binne sosiale transforrnasieprosesse op te tree. Op pastoraal-teologiese vlak bevind die proefskrif dat 'n wegbeweeg van 'n outoritere en outokraties-hierargiese Godsbegrip na 'n meer patosvolle Godsbegrip, kan bydra tot die heling van persoonlike identiteit. Die proefskrif sluit aan by die teopasgitiese paradigma, naamlik die konsep van God se weerloosheid, God se Vriendskap en Sy identifikasie met ons lyding. God as Vriend en Lewensbondgenoot, Lewenspartner kan slagoffers van Wangtta help tot 'n nuwe toekomsgerigte en hoopvolle lewensorientasie, Die pathoskomponent in kinders se Godsbeeld, kan daartoe bydra dat die konsepte van genade, vergifnis en versoening opnuut nuwe betekenis kry in 'n pastorale krisisberading aan beide die slagoffers en die oortreders [skuldiges] van Wangtta. Die beskrywing an die fenomeen Wangtta beklemtoon die belangrikheid van kruis-kulturele pastorale berading binne die Koreaanse konteks met 'n herformulering van die spiritualiteitsdimensie in die lig van 'n pastorale Godkonseprekonstruksie.
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Borgehammar, Stephan. "How the Holy Cross was found : from event to medieval legend : with an appendix of texts /." Stockholm : Almqvist & Wiksell International, 1991. http://bibpurl.oclc.org/web/33238.
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Shi, Wenhua. "Paul's message of the cross as body language /." Tübingen : Mohr Siebeck, 2008. http://d-nb.info/988962217/04.
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