Thèses sur le sujet « Perichorese »

This research arose from my experiences as a curate in England’s Northwest seeking to embody God’s love in the pastoral care of men with addiction and mental health issues (dual diagnosis), reflecting a wider societal issue around the care of people with that combination of problems, and the under-recognised role of clergy as unofficial ‘front-line mental health workers’. This is a role that clergy get little training to discharge effectively, and so the research methodology employed was that of a Constructivist Grounded Theory as I’ve attempted to use insights from a variety of disciplines to act as a ‘scaffold’ in order to work out what clergy could meaningfully and consistently offer. Treatment for those with a dual diagnosis is difficult and often unsuccessful because it requires a collaborative relationship between patient and carer where often there may be a lack of acceptance that the issues exist. Insights were sought then from a related, but different field, namely midwifery and obstetrics, engaging with intrauterine death – where the mother may not have completely accepted the realities that they face. Interviews were conducted with clergy in the field, midwives and obstetricians. Accounts of the experiences of dual diagnosed individuals were sought through existing evidence in the public sphere to minimise the risk of harm for research subjects. Analysis of the research data revealed that pastoral care in those situations of complex bereavement are about embracing the tension between absence and presence, and helping people through that liminality, to reappropriate their grief and expectations of what life ‘should be’ to ‘how life is’ and ‘how life might be in the future’. The significance of the role of objects is explored with particular emphasis on ‘memory boxes’, and their nearest equivalents in the field of dual diagnosis. These insights are connected to the academic study of the Doctrine of the Trinity, particularly focussing on the work of Sarah Coakley, with a thorough exploration of the metaphor of dance that has evolved around the concept of ‘perichoresis’ with connections made between doctrine and modern insights from dance studies. The result is a renewed pastoral paradigm that is collaborative, dynamic, liminal, and with an acceptance that care is not simply about ‘being present’, but about resourcing people for ‘absence’ as well through a poiesis that emphasises the freedom of the cared for, whilst encouraging and seeking what will motivate them to enter into the liminal space, a movement through which will enable their greater flourishing. This paradigm has implications beyond those with a dual diagnosis, and can be extended into pastoral care in its widest sense.

The fundamental structure of reality as inherently relational is not foreign to the Christian Scriptures, or early Christian tradition, as evident in the emergence of the theological relational dynamic of perichoresis. We find a precursor to this view of reality in the Gospel of St. John, where Jesus prays that "they may all be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us" (17:21). In an attempt to describe the relational structure and unity of the Trinity, John Damascene and other Church fathers employed the concept of perichoresis to signify the mutual interanimation and dynamic reciprocity of the divine persons. I shall argue that the unity expressed in this relation is an irreducible relational dynamic that simultaneously affirms both the individuality and mutuality of persons. Furthermore, this dynamic is the force that constitutes and sustains all Creation and, a fortiori, human beings themselves. In addition, I suggest that the fundamental drive within the world and humans is to relate perichoretically (love). In so doing, I address an omission in the literature, noted by Colin Gunton, that humans, created imago Dei, have never seriously been considered perichoretic in nature. This thesis attempts to redress this gap in the literature by arguing that humans are in "perichoretic reciprocity," that is, they stand in relation to one another in terms of perichoresis. As such, perichoresis represents an irreducible relational dynamic that maintains the person's distinctive identity in relationship while at the same time constituting them qua persons from within the living formative matrix of the relational unity itself. To help develop this understanding I turn to Søren Kierkegaard, for whom this mutuality becomes a positive third term that intensifies the polarities. That Power that constitutes relationship is He who is 'before all things, and in Whom all things hold together' (Col 1 : 17). By formulating the dynamic of relationship this way, I challenge the conventionally understood dual structure of relationality, 'subject-object', and posit instead an alternative tripartite consideration of subject-relationship-subject. By positing this tripartite relational structure, I am positioned to draw upon the logic of spirit developed in recent Trinitarian theologies and explore the fundamental dynamic within perichoresis--analogia spiritus-the non-reflexive transformational dynamic facilitating personal holistic change and meaning from with the living dynamic of the relationship. In essence, I am proposing to draw upon developmental and social constructivist theory, and related human sciences in order to understand human being as differentiated unity; this in turn opens to the possibility of relational dynamics active in human as spirit that can be analogically correlated to God's reciprocal trinitarian and Eternal activity as Spirit. This thesis considers the dynamic of perichoresis in the following ways: 1. In the construction of meaning. Using a hermeneutical approach, I inquire into the holistic nature of theological knowledge and method, contrasting Nancey Murphy's theological use of I. Lakatos' s philosophy of science with social construction theorists Kenneth Gergen and John Shotter, who draw from M. Bakhtin. Based on this contrast I propose a methodology that rejects the conceptual and experiential bifurcation found in Murphy, and suggest instead an irreducible holistic criterion of fullness of life. 2. In persons. This section proposes that emotions be viewed as dynamic unified complexities that are ultimately inseparable from knowledge and experience-an attribute of person as spirit. 3. As persons in dialogical relations. The social theory of Alistair Mcfadyen and his dialogical consideration of openness and closure is correlated with Kierkegaard's understanding of person as infinite and finite, and with his prohibition against their material synthesis. 4. As persons. I consider the theory of James Loder who, using Jean Piaget and Kierkegaard, presents a evelopmentalist perspective of humans as perichoretic, a relationship unto itself which becomes a differentiated unity constituted out of the positively created third term of relationship. 5. In Trinitarian dynamics. I correlate Jurgen Moltmann' s understanding of Trinity and God's Spirit to the dynamic of human spirit. 6. In the perichoresis of time and Eternity. In this penultimate section, I consider divine 'immanence' and 'transcendence' in light of the perichoresis of time and Eternity, and its potential reciprocity within human relational dynamics. Using established categories of human relationality, I consider how human relations might participate through analogia spiritus in God's preeminent process 'before all things'. In conclusion, this research suggests further development in the direction of a relational ontology in which truth, meaning and 'being' are located neither 'out there' (realism), nor 'in here' (idealism), but always within the constituting third term of the immediate relational occurrence itself. If indeed all humans are fundamentally constituted as such, this ultimately presents analogically the possibility of common ground between the Church and culture-the desire to relate perichoreticaly, love.

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O tema deste trabalho é a ecoteologia de Jürgen Moltmann, tendo como objetivo principal desvendar o caráter dialógico intrínseco das suas formulações. Para tanto será realizada uma pesquisa bibliográfica das principais obras do autor sobre a temática, enriquecendo o estudo com a contribuição de outros pensadores que, a partir de suas próprias premissas, apontam para soluções análogas. As três partes que compõem o trabalho compreendem: a discussão a respeito da ação criadora de Deus, sua presença na criação e o papel da humanidade; a expectativa escatológica para o futuro de Deus e da criação, segundo o Cristo cósmico, o Schabbat e a doutrina da pericórese; a apresentação de soluções para o mundo contemporâneo através da teologia pública, da ética ecológica e da mística da criação. Por meio da indagação realizada, os resultados deste escrito elucidam a possibilidade de assumir os postulados do autor em direção a outras tradições religiosas apresentando a conclusão desta investigação bibliográfica: as perspectivas de diálogo da ecoteologia de Jürgen Moltmann.
The theme of this paper is Jürgen Moltmann’s eco-theology, with the primary objective to unveil the intrinsic dialogical character of his formulations. For this purpose, it will be held a bibliographic research of the major works of the author on the subject, enriching the study with the contribution of other thinkers who, from their own postulations, point to similar solutions. The three parts that make up the work include: a discussion about the creative action of God, his presence in creation and humanity's role; the eschatological expectancy for the future of God and creation, according to the cosmic Christ, the Schabbat and the doctrine of perichoresis; the presentation of solutions to the contemporary world through the public theology, the ecological ethics and the mystical of creation. Through the inquiry conducted, the results of this writing elucidate the possibility of assuming the author’s postulates toward other religious traditions by presenting the conclusion of this bibliographic research: the prospects for dialogue of Jürgen Moltmann’s eco-theology.

Dance is the language of the soul. Dance, as a theological source, can remind us of who we are in and with the living perichoresis of the Trinity. Dance, as embodied art, can provide us with a new way of viewing and discussing pneumatology and that we too, in our incarnate reality, participate in perichoresis. Within this work I seek to answer the questions of how dance is a source of theology, why a pneumatology of the body is significant, and how dance provides a framework for a pneumatology of the body. The creation of a pneumatology of the body is a rooting or re-membering of the Spirit and our own spirit in incarnational—skin and bones—reality that includes us in Trinitarian perichoresis. Pneumatology of the body is dancing with the Holy Spirit in our given time and space to retrieve the dignity of our embodied inspirited selves as made in the imago Dei. The gifts and fruits of the Holy Spirit are not abstract concepts. Through dance as embodied art we can move from abstract, intellectual concepts of the Spirit to incarnational truth of our flesh and blood, wounds and joys, where the Trinity dwells within and around.Dance as a source of theology can provide a framework for a pneumtology of the body. The Holy Spirit as relationality holding all of life together is our Holy Bridge. Within this work, we re-member our foundational belief in the interconnectedness of body and soul, and that we too participate in the Trinitarian perichoresis as part of God’s dancing revelation. In a world of division and duality, the Spirit as Holy Bridge brings us back home to the core of who we are individually and collectively, while dance provides a space for honoring difference and duality together in harmony. Dance gives expression to situations and things in our lives that are challenging to grasp conceptually and intellectually, while allowing for the embodied witnessing of a person’s and community’s story.A dancing theology as a framework for a pneumatology of the body reminds us that Spirit is our Holy Bridge between body, senses, feelings, challenges, and transformations, between my body soul temple and your body soul temple, and between individual and communal. By dancing with us in our daily lives, the Holy Spirit draws us ever deeper across loving bridges into communion with Trinitarian perichoresis. The Trinity is the Dance of Life in which the Spirit performs the role of empowering the never-ending communion and relational vitality that is God in and with Godself.

The question I address is: how might a theology of authority be conceived in the light of questions raised by what is termed 'post-modernity'? Is it possible to articulate a theology of authority coming to the church community 'from God' that avoids an oppressive and alienating heteronomy? The thesis explores the question of authority as of vital importance in the sociological dimension of religion, calling for legitimisation (in light of claims made for itself) and as obligatory in the theological sphere. For this reason the project involves two methodologies (theological and sociological/ethnographic). While this investigation is relevant to all sections of the Christian church, particular attention is paid to Baptist churches in the UK, since they hold a concept in their tradition that I suggest is valuable in answering the question of the thesis, namely that of covenant. Within the Christian tradition there is an inner 'problematic' relating the personal authority of Christ to the forms of institution (church) and text (scripture). I explore this with a brief survey of theological authority as found in the fourfold foundation of scripture, tradition, reason and experience. From this is developed a brief theological and Christological reflection on divine authority and covenant theology as found in Karl Barth and his response to the 'inner problematic'. Within contemporary culture I view authority through the lens of so-called 'postmodernism', identifying four challenges to the notion of 'external authority' (all of which exemplify a move from the external to internal, and objective to subjective approaches to authority). This is further explored by means of qualitative research with one-to-one interviews conducted in a Baptist church in York. This data is reflected upon by means of ethnography and 'judicious narratives', especially in dialogue with material from Guest ('congregational study'), Heelas and Woodhead ('subjectivised-self') and Healy ('theodramatic horizon' and 'practical-prophetic ecclesiology'), providing an intersection between the language of theology and sociology. The concept of church as covenant community is explored in Baptist and (more briefly) Anglican traditions, leading to a constructive proposal that both the inner-church 'problematic' and the 'postmodern' challenge to authority might begin to be resolved with the notion of covenant. It is within this context of relationship, human and divine, that the authoritative and revelatory Word of God, the story that is Christ, is found in community and praxis. Here is a 'triangulating' relationship between authority, story and covenant revealing divine authority in a non-coercive way and relevant to contemporary culture.

The African Initiated Churches (AICs) are the custodians of the African Traditional Religion (ATR). In the South African census, the AICs are classified as Christian. Africans claim that long before the Christian faith came through missionaries there was some form of worship of God by Africans. This means Africans practiced ATR outside Christianity and after Christianity came through missionaries, they started practising it as Christians One of the reasons given for the Africans moving out of the missionary churches to start their own was a search for an African identity. There was a hunger for a place where the African culture could be accommodated. One of the features of African culture is the worship of ancestors. The question of monotheism encountering polytheism does arise in this kind of discussion. The doctrine of the Trinity is uniquely Christian. There is a historical background concerning the teaching and the foundation thereof. As the AICs responded to a situation, so did the Early Church Fathers who faced question of monotheism encountering polytheism. There was a need to redefine Jewish monotheism within the Christian faith in reference to the event of Jesus Christ. The Church Fathers struggled to defend and grappled with the Christian faith with reference to the scriptures in the light of Jesus Christ. They took the gospel from the Jewish setting into the Greek setting. Their efforts benefited the church throughout history. One may say the writings and the teachings of the early church stood the test of time. One may also say the writings and the teachings were based on the solid foundation being of Jesus Christ and the authority of the scriptures. Juxtaposition is the approach employed in this thesis. Two traditions are being critically assessed based on the notion of Perichoresis by the Cappadocian Church Fathers and the notion of Ubuntu in the ATR. Chapter one deals with the theological background with specific focus on the African church and contextualisation. Chapter two, deals with the debate concerning the position and nature of Jesus Christ and the Holy Spirit. It also investigates the origin of the Nicene Creed. Chapter three investigates the terminology within the doctrine of the Trinity, while Chapter four explores the term ecumenical and communion with reference to Ubuntu. Chapter five analyses the work of Zizioulas, and the conclusion attempts to find an appropriate approach for the African church. Therefore the study concludes that the reference for Ubuntu should be found in the relationship with God through Jesus Christ by the power of the Holy Spirit and not in the veneration and worship of the ancestors. The benefits of the relationship with God through Jesus supersede all other relationship with any deity in the now and the future.
Thesis (PhD)--University of Pretoria, 2012.
Dogmatics and Christian Ethics
unrestricted

German text
Diese Forschungsarbeit versucht aufzuzeigen, inwiefern der Glaube an die Trinität als Gemeinschaft von Vater, Sohn und Heiligem Geist zu einem erfüllenden zwischenmenschlichen Zusammenleben in sozialen Online-Netzwerken beitragen kann. Im Gespräch mit den drei Theologen Jürgen Moltmann, Leonardo Boff und Gisbert Greshake wird das Konzept der Sozialen Trinität mit seinen Implikationen für das zwischenmenschliche Zusammenleben erarbeitet. In einem zweiten Teil werden die neuen Möglichkeiten von sozialen Online- Netzwerken und die deutlichsten damit verbundenen Mängel für das zwischenmenschliche Zusammenleben am Beispiel von Facebook dargestellt. Schlussendlich wird danach gefragt, inwiefern die Erkenntnisse aus der theologischen Diskussion für den spezifischen Kontext sozialer Online-Netzwerke fruchtbar gemacht werden können. Es werden drei unterschiedliche Aspekte herausgearbeitet, in denen der Glaubende durch das Eingebundensein in die göttliche Gemeinschaft eine neue Sicht auf seinen sozialen Kontext erhalten und eine hilfreiche Ressource finden kann, um den Unzulänglichkeiten des zwischenmenschlichen Zusammenlebens in sozialen Online-Netzwerken entgegenzuwirken.
This thesis wishes to demonstrate in how far faith in the Trinity as community of Father, Son and Holy Spirit can contribute to a fulfilling human communal life on social networking sites. In conversation with the three theologians Jürgen Moltmann, Leonardo Boff and Gisbert Greshake, a concept of the Social Trinity and its implications on human communal life is being elaborated. In a second part, the new possibilities and the gravest shortcomings of human interactions on Facebook are depicted. Finally, it is asked, in how far the findings of the theological discussion can be fructified in the specific context of social networking sites. In three different aspects it will be elaborated, in which the believer can find, through his or her incorporation into the godly community, a new perspective for his social context and a helpful resource to counter the shortcomings of human communal life on social networking sites.
Philosophy & Systematic Theology
M. Th. (Systematic Theology)

Since Schleiermacher, in nineteenth century, liberal theologians neglected the doctrine of the Trinity. However, on the basis of the Hegelian influence, leading 20th century theologians, Barth, Moltmann, Jüngel and Pannenberg revitalized the doctrine of the Trinity. This revitalization was however based on a re-interpretation of the Nicene theology, in which vital elements of Nicene theology and its reformed affirmation were altered by their approach to the doctrine of the Trinity. Reformed doctrine of the Trinity is based on the Nicene formulation of the doctrine of the Trinity. In order to make a reformed assessment of this revitalization of the doctrine of the Trinity, one first has to attend to its Nicene formulation. Nicene theologians interpret the doctrine of the Trinity on the basis of the Scripture against heresies. Athanasius confirms not only the Son’s ‘homoousia’ with the Father, but also the Spirit’s homoousia with the Father. In this regard, Athanasius protects the deity of the Son and the Spirit. Basil and the two Gregories follow Athanasius. They also apply the term ‘homoousia’ to the Spirit. Especially, the Cappadocian theologians set the following formula of the doctrine of the Trinity: One essence, three hypostaseis. For them, according to the particularity of their attributes, the Father, the Son and the Holy Spirit are distinguished, however, according to their common essence, there is one God. Their main idea is that the three hypostaseis are equally God. They focus on the deity of the Son and the Holy Spirit against Arians and Pneumatomachians. They strongly emphasize the unity of nature or essence of God on the basis of the priority of theologia over economia.

1. Karl Barth’s starting point is the revelation of God. For him the doctrine of the Trinity is three repetitions of God himself: Revealer, Revelation, and Revealedness. Barth identifies the the immanent Trinity with the economic Trinity. From this, his Christology always refers to the ensarkos Logos. And he uses the term ‘Seinsweise’ instead of the term ‘person’.
2. For Moltmann, the content of the doctrine of the trinity is the crucifixion of Christ itself, and the form of the crucified one is the Trinity. He focuses on the passibility of God. He also identifies the immanent with the economic Trinity. His social understanding of the concept of divine Person is based on panentheism.
3. As with Moltmann Jüngel concentrates on the ‘death of God’. For him, the theology of the death of God is based on Luther’s theology of the cross. The Christian doctrine of the triune God is the epitome of the story of Jesus Christ. With Barth and Moltmann he identifies the immanent Trinity with the economic Trinity.
4. Pannenberg’s doctrine of the Trinity implies the divine self-disclosure in Jesus Christ. His Christology is ‘from below. And Pannenberg’s concept of person is the reciprocal relationship between persons.’ He confirms the identification of the immanent Trinity and economic Trinity.
5. Modern understanding of the doctrine of the Trinity on the basis of Panentheism differs from the Reformed tradition which emphasizes the distinction between the immanent Trinity and economic Trinity, and uses the notion of person as a metaphor of the distinction.

The doctrine of the Trinity is closely connected with the Church since it is constituted by the Triune God. Therefore, the implications of the doctrine of the Trinity are important for practical church life.
Thesis (PhD)--University of Pretoria, 2008.
Dogmatics and Christian Ethics
unrestricted

Pentecostalism, which developed its essential character during the classical period of 1901-1916, has many significant contributions to make to modern theology. Often viewed as a type of fundamentalism, it is actually a theological tradition in its own right that deserves consideration along with the other two major streams of protestantism, conservative evangelicalism and more liberal ecumenical-mainline thought. Although it emphasizes the experience of the Holy Spirit, pentecostalism is highly Christocentric as is evidenced by its foundational symbol of faith, the fourfold gospel of Jesus as savior, healer, baptizer, and coming king. This work examines how the pentecostal fourfold gospel, as a functional, from below Spirit Christology, anticipates and intersects with trends in twentieth century ecumenical theological thought. The result of the study is the articulation of a fuller, more holistic understanding of the work of Christ in salvation in the world today.
Systematic Theology & Theological Ethics
M. Th. (Systematic Theology)

The notion of identity has always been central to the human person's understanding of self. The question "who am I?" is fundamental to human being. Answers to this question have come from a wide range of academic disciplines. Philosophers, theologians, scientists, sociologists and anthropologists have all sought to offer some insight. The question of individual identity has traditionally been answered from two broad perspectives. The objectivist approach has sought to answer the question through empirical observation - you are a mammal, you are a homo-sapien, you are male, you are African etc. The subjectivist approach has sought to answer the question through phenomenological exploration - I understand myself to be sentient, I remember my past, I feel love etc. A recent development in the field of computer science has however shown a shortcoming in both of these approaches. Ray Kurzweil, a theorist in strong artificial intelligence, suggests the possibility of an interesting identity crisis. He suggests that if a machine could be programmed and built to accurately and effectively emulate a person's conscious experience of being `self' it could lead to a crisis of identity. In an instance where the machine and the person it is emulating cannot be either objectively distinguished (i.e., both display the same characteristics of the person in question), or subjectively distinguish themselves (i.e., both believe themselves to be the `person in question' since both have an experience of being that person. This experience could be based on memory, emotion, understanding and other subjective realities) how is the true identity of the individual validated? What approach can be employed in order to distinguish which of the two truly is the `person in question' and which is the `emulation of that person'? This research investigates this problem and presents a suggested solution to it. The research begins with an investigation of the claims of strong artificial intelligence and discusses Ray Kurzweil's hypothetical identity crisis. It also discusses various approaches to consciousness and identity, showing both their value and shortfall within the scope of this identity conundrum. In laying the groundwork for the solution offered in this thesis, the integrative theory of Ken Wilber is presented as a model that draws on the strengths of the objectivist and subjectivist approaches to consciousness, yet also emphasises the need for an approach which is not only based on individual data (i.e., the objectivist - you are, or subjectivist - I am). Rather, it requires an intersubjective knowing of self in relation to others. The outcome of this research project is an African Theological approach to self-validating consciousness in strong artificial intelligence. This takes the form of an African Theology of relational ontology. The contribution falls within the ambit of Christian anthropology and Trinitarian theology - stressing the Christian belief that true identity is both shaped by, and discovered in, relationship with others. The clearest expression of this reality is to be found in the African saying Umuntu ngumuntu ngabantu (A person is a person through other persons).
Systematic Theology
D. Th.